CHILD'S PATRIMONY LAID OUT UPON THE GOOD CULTURE OR TILLING OVERDO HIS WHOLE MAN. The first Part, Respecting a Child in his first and second Age. Whom thou hast borne unto me. Ezek. 16. In the fear of the Lord is strong Confidence, and his Childr●● shall have a place of refuge. Prov. 14. 26. Filium pater, etc. A Parent must offer his Child to th● Lord, he must not defer; that as he hath b●●n a means to give it a life here, he may confer something toward the obtaining for it a better life hereafter. Chrysolog. Serm. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. orat. 20. p. 323. London, printed by I. Legatt. 1640. Imprimatur Tho. Wykes. June 28. 1639. TO THE RIGHT WORSHIPFUL AND MUCH HONOURED Knight, Sr. ROBERT PYE. SIR, ATriviall Business hath made an Intrusion upon yours of weight: A very School point (so in account) but worthy a very Wise Man's Consideration, even yours. I need say little of it, it is big-enough and can speak for itself. An old and ordinary subject it is, but newly handled, and in no ordinary way. I will say no more of it but this, and it is enough; It but seldom or never when the Elder are disinherited. Your hand was put forth to uphold this pillar, that was not Substantive enough to stand of himself, nor had so much wisdom as to cleave to a Nother; so, though he had your hand, yet he stood not, he is fall'n: So it must needs be sooner or later with every man, who hath not a single eye to that invisible Hand, who is the Great Supporter of a Man, and only makes the house a Blessing: The low Cottage, as well as the high Throne, is established by Righteousnesseb, it is spoken more than ●rov. Chap. ●vers. 12. ●vers. 28. ●vers. 5. ●vers. 14. ●n. 41. 32. once, nay Twice doubled, as the ᶜ Dream, for the thing is certain. Since he fell we have been in our Ruins, and in them, some of us, having recourse to yourself, found you as ready and active as you were able; you said you would do it, and what you said was done, your word was your deed. This and more, whereof none can speak more than can myself, renders you honoured, I think of all, that in a fair and clear way (else you will not hear of it,) have had occasion to use you: And my intendment here, is but to tender my acknowledgement thereof, and you cannot be offended that I show myself thankful. I could give you Titles of respect, etc. and not flatter neither, as the manner is, and as some do, who fear not their Maker d Job. 32. . But what are Man's eulogies in a wise Man's esteem? Nothing: They, whom the King of Kings will honour, are honoured indeed; and they who honour Him, shall be so honoured, that's certain. You will give me leave then to leave the common way of compliments, a way I could never comply with, and to be your Remembrancer in two things; they are very grave and weighty both. 1. God hath given you a rich portion in things below; It is a point of your excellent wisdom, not to think these The portion (It was, and is the Righteous Man's Sin e He received his good things not as he should, as a pledge of God's further favour, but as a full and complete reward: as a propriatory not as a Steward and an Accountant: he accounted his life as his, and as if there had been no other; Bish. Andr. pag. 316. ) either during or satisfying: not During; of such portions it will be said, as once it was, In the Time-past, Thou hadst them; pleasures, profits, honours; They were, now they are not; And when they were, and thou hadst them, They were not satisfying; They filled, They wearied thee, They did not satisfy, no more than the East wind doth satisfy an hungry stomach. There are three marks upon the Rich-man's folly, which makes it very remarkable. 1. He said to his soul, Thou hast much goods; That was a great mistake; They were the goods of the Body, not of the soul: Barnes full, and Coffers full, and yet the soul not the fuller, not the richer; perhaps the poorer, the leaner; The more emptiness, the more of that fullness. 2. Laid up for many years; A clear mistake that too; for, that Night, the soul was plucked away. But grant a continuance for many years, a thousand twice told; yet an end comes at last; They must be eternal goodthings, which an eternal soul can relish and enjoy, being suitable and proportionable thereunto. 3. Take thy ease; That was a third deceit exceeding all; for suppose, The soul continue with the Body, and the Body with the Goods: Soul with Body; Body with Goods, wife, children, riches, health, honours, all continued together, there were no parting: suppose it so; yet we know, for so we read, that the Mountain (it contains all the ) may be strong, yet the Man weak upon it; The Mountain may continue, yet the Man may be troubled; It was David's case: All is in God's face towards us: if that shine upon a Man, all is well and Lightsome; if that be clouded or hid, all is nothing; The Man will be troubled. God can, without Taking the soul away, or goods away, He can put the Spirit of a Man into such a condition of darkness, as that all those comforts shall be to a Man, but as the white of an egg, no more relishing. As there be joys the world gives not; so are there afflictions, the world inflicts not, saith a Learned Divine f Mr. G. Child of Light. 6. . There is a breaking of the bones, whereof David complained, when there is not a bone in the body out of joint: The soul may be broke with sorrows, when there is a confluence of worldly comforts round about us. And this requires our Mark for mighty reasons: for it is as difficult a thing to goe-out of ourselves to God a-alone for comfort; as to goe-out of ourselves to Christ alone for Righteousness. The Rich-man's Tower is as strong now as ever it was, in his conceit g ● Prov. 18. 11. , and he is as firmly bottomed upon his Mountain; and he speaks as confidently now to his soul, Take Thy Ease, as ever he did; for though the History be old, the practice is new. But this is our wisdom, and for this we shall be counted understanding Men, if looking for ease and Comfort, we look up to God with a single eye and trust perfectly on Him; for inquire from one end of the heaven to the other: Ask of the Barns and Winepresses, they are the fullest and fattest places under the Sun, ask them or any Creature else, whether they can give ease to the soul? They will answer, no, it is not in them: though yet they can contribute a great deal, But then the light of God's countenance must shine through them, if not, they contribute Nothing; That He may be known and acknowledged to be the God of all comfort and the Father, not of some, but of all consolations. What ever outward comforts we have, the comfort of our spirits is from God. So then we are driven to this conclusion; God only makes the soul to Rest, and gives it ease; and that is never, till He deals bountifully with it h Psal. 117. 7. , till He satisfies it with Himself a suitable and proportionable-good both During and Satisfying. The soul is scattered and lost, when it is parcelled-out to variety of things: It cannot fix now, It doth but roll like a Ship at Anchor in a Tempest; It must be brought to the Unity of one Desire and one love; Till then, it will be as unstable as the water; as restless as a Meteor, still tossed, and in doubtful suspense: So Truth itself Assureth by that very Metaphor i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 12. 29. Psal. 9 112. . But, o the peace, the security of that person, whose heart is fixed trusting in the Lord! he hath left Cisterns, Creature-comforts, and is gone to the Fountain, where he shall be satisfied; he is got to the Rock of his salvation, where is an abiding; and now he shall stand fixed and firm upon his foundation, like the Rock, against which the raging waves may beat, but shall be broken; Nay, more fixed is he then so, faster he stands then the hills or mountains, yet, because of their settled standing, are they called perpetual hills, everlasting Mountains k ●●b. 3. 6. . So fixed is this person; and it must needs be so, for he finds underneath the everlasting Arms l Deut. 33 27. . I know, I have transgressed my Rule at this point, for I have been too long upon it; Yet I pray you, do not think so, because it is an high point, and I should say yet more unto it, because it is so high, and of such mighty concernment; for this is it which, being well observed, will holdup a man's Spirits, when the body must fall asunder from itself; and make the heart rejoice, when the eiestrings must break: But I consider your person and place, therefore I will wind up all and your thoughts together in one word, which you often meet with; I will only annex Selah here, a word, which sounds high and gives an elevation to the mind answerable to the matter; so your thoughts are raised now, reaching after goodthings, which shall endure as long, as Eternity is long, for ever; And this is to be Truly exalted; This, in a True sense, to be highminded. II. God hath given you a Name upon earth: He hath given you to know too (and you bless His Name for it) that herein is the least degree of your glory. A Name upon earth is nothing, though it should endure while the earth endures; Nothing that, to eternity, after which the soul is Biased. You may read of one, who had a Crown set upon his head, consisting of many Crowns, for he was an Emperor m Aug. de Civ. de●i lib 5. 26. , yet he would not make that the Crown of his rejoicing; but this was it, That the Name of Christ was called upon him; that he accounted his honour. An honour indeed, which reacheth from earth to heaven, there to be perpetuated; and such honour have all His Saints. And this Name you account your chief honour also, for it is called upon you; And you must count it your chief work too: For I must tell you this with it, and then I have told you all; It is the hardest thing in the world, To be a Christian indeed, and Indeed to answer that Name, for it is an hard thing for self to crucify self; To offer a holy violence to ones self, even to the plucking out, or cutting off that, which is most pleasing to Nature: yet so we must do (saith one n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cl●m. Alex. Stro. li. 7. pag. 500 ) if we will be Christians Indeed: And we must believe him, for he assureth us so, from the mouth of Truth itself, The violent take it by force. We must labour here, if we look to rest hereafter; if any think other wise, he is deceived: We cannot think to goein at a narrow gate, and find no straightness. A harder matter it is to tread the way of virtue, then to keep a narrow path in the darkest night o Book of providence. chap. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The flesh must not live now that it may live hereafter: It must die now, that it may not die. Chrys. on Rom. 8. Hom. 13. . These are Chrysostom's words englished, and they make clear demonstration, That, though it be a matter of ease and no labour to be a Christian In Name; yet it is a point of difficulty requiring labour and strife both, to be such an one Indeed. Herein then is your strife, and work (wherein you will be Abundant, because of the Abundant reward) to answer this worthy Name worthily; And I pray hearty to the God of power to lead you by the hand, and strengthen you in the work, for it is a Mighty work; But if He put forth His hand, and your eye be upon the recompense of reward, you will break through all difficulties (as is said of Abraham p Chrys. upon Gen. Chap. 12. Hom. 31. ) like Spider's webs: for you are called, not, as was he, from one Land to another, but from earth to heaven, yet he plucked up his feet and so ran: That you may do so, even so run, that you may obtain the end of your race, your Crown, is the prayer of him, whom you have engaged, St. to print myself Your much obliged kinsman: EZEKIAS WOODWARD. To the Reader. THis Treatise tendeth to the erecting of fair Edifices to the Lord, which are the children of children of men. The Author showeth himself herein, a skilful builder: in that he first layeth a sure, solid foundation, and then reareth thereupon his goodly edifice. This the Lord Himself noted to be the part of a prudent builder (Luk. 6. vers. 48.) He wisely showeth, when, and by whom especially, this foundation is to be laid, even by Parents so soon as their children attain any competent capacity. Young and tender years are flexible, and may easily be bowed this way, or that way. They are like a— Argillâ quidvis imitaberis udâ. Hor. the moist potter's clay, which may readily be fashioned into any shape: and like soft wax, which soon receives any print; Nor so only, but also long retains what it first receiveth: like b Quo semel est imbuta recens servabit odorem Testa diu▪ Idem. a vessel, which long holds the savour which it first took while it was new. Old men are said to remember in their elder years, what they learned in their younger. I shall not need to press this further, it being so plentifully and pithily pressed by the Author himself, who lays his foundation very deep, even in the mother's womb: and goeth along from infancy to childhood, thence to youth, and so on, till he bring his child to a grown, yea, an old man, full of days, going to the grave in a full age; like as a sheaf of corn cometh in, in his season c Job 9 26. . In every estate and degree of these Ages, even from the womb to the grave, he prescribeth pertinent and profitable directions, not to children only, but also to Parents, Guardians, Schoolmasters, Tutors, Governors of all sorts of Societies, yea, and to Ministers too, whom he fitly styleth, Instructo●s of Instructors. So full he is, as he hath passed nothing over in this long journey without a due observation, whether it concerns the mother's care of the child in her womb, or after in the infancy, or both Parents care about a new birth, or initiating it in piety, good manners, good literature at home, at school, at University, or any other good Seminary; Yea also about calling, marriage, carriage to Parents, to their superiors, equals, and inferiors, in all ages, times, and places. This is that fair Edifice, whereof intimation was made before: fairer than the Edifices which have formerly been erected by Xenophon in his d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Institution of Cyrus; by Plutarch in his Treatise e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of training up children; by Clemens Alexandrinus in his f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Instructor of children; by Hierome, in his Epistle to Laeta concerning the g De institutune fi●iae. educating of her daughter; by Erasmus, in his Discourse h De pueris slatim & libe●aliter instituendis. of timely and liberal training up of children, or by others in like Treatises. This Author hath more punctually and pertinently, handled all kind of duties from one's first entrance into this world, to his going out thereof, than any of the forenamed Authors, or any other that have written of the like subject. Such variety of matter is here couched, as it will prove useful to all of all sorts, that will read and heed it. The Lord give a blessing to this and all other like labours of his faithful servants. Amen. William Gouge. THE CONTENTS OF THE BOOK. CHAP. I. WHat the Parents duty; when it gins; Gods gracious work upon the Child, framing it in the womb, and giving it its due proportion of parts; what thanks therefore, pag. 1. 2. How Sin defaceth God's Image; How repaired. Of Baptism and the solemnity thereof; The Mother, the Nurse, to pag. 4. The Mother is most employed about the head of the Child (my head, my head, saith the Child; carry him to the Mother, saith the Father, 2 Kings 4. 19) The Mother is charged with the head, Father and Mother both with the heart, and this work is for the closlet: pag. 4. What Infancy is: called an Innocent Age, but miscalled. Something may be done even then for the rectifying the Child's body, and his heart too. Grave considerations pressing to that Duty, from pag. 5. to pag. 9 CHAP. II. Childhood and youth; how they differ; wherein they agree; unhappy Ages both. The period of this Age; not easily defined: The Parent makes it longer or shorter, as their care is more or less, pag. 10. Parents not discharged in point of care, when they have charged the School with their child; how vain that thought, pag. 12. How preposterous the Parents care; How much Father and Mother both, do cross their own ends. What a point of wisdom it is, well to Time our beginnings. When the Seedtime, what their employment there, to pag. 15. CHAP. III. A Twofold employment, which lieth in the order of Nature and right reason: Lets hindering this twofold duty, two; fondness, fierceness; extremes, yet ordinarily in one and the same Parent. I. Of fondness, what causeth it; Youth more profitable, Childhood more delightful * Fructuosio● est adolescentia liberorum, sed Infantia dulcior. Sen. epist. 9 . What hurt fondness doth. The Devil's murdering engine, to pag. 18. Four mighty considerations to fortify us against it, from pag. 19 to pag. 22. Three examples evidencing how destroying it is, to pag. 24. Repeated, concluded in Mr. Boltons' words, with some use of the whole to all Parents, to page 26. II. Fierceness, whose fruit it is, and how much it hinders, to pag. 27. It helps not to unroot evil, but rather roots it more in: to pag. 29. It hinders much the Implanting of good: to pag. 30. Considerations, which may help to calm a Parent, when in heat of spirit he is about to unroot evil, are three, very worth his consideration, to pag. 33. Considerations, which may arrest a Parent's hand, when he is about the implanting of good, are four, which, being considered, will command an answerable practice: to pag. 35. CHAP. FOUR Our nature like a soil fruitful of weeds, what they are, and how unrooted. 1. Pride, the heartstring of corruption: Chrysostom's note upon it, how cherished; how the contrary grace may, and aught to be instilled, to pag. 38. 2. Frowardness, a spice of the former; The Parent's duty here; how the contrary grace may be enforced, to pag. 40. 3. The way of lying; and the way the Parent must take to prevent the course of it; a great work, if it may be done; if not, the Child is fit for no society, to pag. 41. 4. Idleness, how corrupting and provoking. Labour, how natural to a man, how he is provoked thereunto, to pag. 43. 5. A bad Malignus comes quamvis candido & simplici rubiginem suam suam affricuit. Sen. epist. 7. companion, how infectious and corrupting, he will defile the best and most candid nature, with his foul example, pag. 44. 6. The evil of the Tongue, prevented by teaching the Child silence, and this the Parent must teach himself, and his Child under five notions; The brief of that, which concerns the Child's Instruction, is; while it is a Child, let its words be answers. Nature teacheth much at this point, and they more, who walked by an higher light, pag. 47. 7. An oath; a word clothed with death in a Child's mouth; the Parent, as in all, so here, very exemplary; yea, yea; nay, nay; The Friar's note upon those words. No more must be heard from a Child, pag. 48. 8. The Child must be taught, what weight there is in those words, yea, yea, etc. A good hint therefrom, to teach the Child to abhor that religion, which gives no weight to words, nor oaths neither, pag. 51. 9, 10, 11, 12. Nicknames and abuses that way, are ordinary with Children, and a fruit of corrupt nature: so quarrelling, uncovering their nakedness, mocking, scorning the meaner sort, Great evils to be corrected, and prevented in Children betimes; a notable example to press us thereunto, to use our Inferiors kindly, to pag. 53. 13. Cursing; a great evil, so imprecations against our selves. Four great examples full of instructions, who spoke rashly, and were paid home, in that they spoke, to pag. 57 14. As children's Tongues must be watched over, for the Tongue is a world of wickedness, so must their hands; They will spill more than they eat, how to teach Children to prise the good creatures, pag. 59 15. Children delight in the pain and vexation of those weak creatures, that are in their power; A great evil to be looked unto and prevented betimes, considering our natures what they are, page 61. 16. Nature fruitful of evils, more than can be pointed at or prevented: but that is the true and genuine order of nature, to prevent the evils thereof first, pag. 62. 17. Teaching by examples, the best way of teaching and the shortest; they make the deepest impression, pag. 64. CHAP. V. THe implanting of good, the order therein, The four seasons in the day seasonable therefore. 1. How uncomfortable darkness is, how comfortable the light; A notable lesson therefrom: wherein our light, and the true light differ, to pag. 67. The Sun knoweth his appointed Time, what that teacheth; The Sun is glorious in his rising and refresheth, how that instructeth, pag. 68 Sin and sorrow will sour the sweetest earthly Blessings; where the root of our comfort, pag. 69. The Sun a public servant, teacheth man so to be, even to serve his brother in Love; and to show to him the kindness of the Lord; what the Idol of the world; what makes man an abomination, from pag. 69. to pag. 71. The Morning the first fruits of the day; our season; what a Mercy to have it, but a greater to take it; what our first work, and with whom; what our engagements to set about it; what may be instilled by continual dropping, from pag. 71. to pag. 77. CHAP. VI WE eat bread at Noon; What that implieth; how frail 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 hurtful 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 threatened. 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 seldom or never returned thanks, so concluded pag. 90. CHAP. VII. THe Method in reading the Book of the Creatures. Four Objections, with their Answers out of the Lord Verulam, to pag. 93. How to read the Book of the Creatures. Extremes corrected and accorded. Two primitive Trades. An Apocrypha Scripture opened and made useful, to pag. 97: How to teach the Child to spell the Book of Nature. What is the compendious way of Teaching, to pag. 100 Essays or Lectures upon the creatures, beginning at the Footstool. Three inquiries touching the earth: 1. What form or figure: 2. Whence its dependence: 3. What its magnitude. Instructions therefrom, very grave and useful all, from pag. 100, to pag. 107. A view of the Creatures: In their variety, delightful and useful. Two Creatures only 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, bars, or bound; Their weight; II. The Creatures therein; the ship thereupon: Great lessons from all; from pag. 114. to pag. 122. repeated, and man's ingratitude convinced. 123. The Air. The ways and operations thereof, admirable. III. Whence changed and altered for man's use, sometimes for his punishment. The winds; Their circuit; Their womb, to pag. 125. The winged Creatures; Their provision, and dependence, greatly instructing man and reproving his distrust, to pag. 126. The Clouds, the balancing 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 wonderful in working, to pag. 127. Of Lightning, But the Thunder of His power, who can understand? Job 26. 14. The Snow and the Hail, and where their Treasure, to pag. 128. The wonderful height of the starry Heaven. Of the Firmament, FOUR Psal. 150. Why so called; and why, the Firmament of His power. The eye a curious Fabric, of admirable quickness. How excellent the eye of the soul, when cleared with the True eyesalve. The heaven's outside showeth what glory is within. Chrysostom's use thereof, and complaint thereupon, to pag. 134. Of the Sun; 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 FOUR this life ended, it will be always Day or always Night. A great Instruction herefrom, to pag. 147. Our senses are soon cloyed. We are pleased with changes. What Darkness 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 Calvines', 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 Child be taught best abroad or at home, 157. The choice of the Master. Parents neglect therein. The Master's 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 thoroughly. The child's seedtime 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 Child to the utmost, then may the Parent dispose of the Child 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 than burden and service. Elegantly pressed by a Spanish Divine: and in Sarpedons words to Glaucus, to pag. 169. The end and use of all Callings, pag. 171. Touching the choice of Callings. How to judge of their lawfulness. To engage our faithfulness. 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 Child to a Calling. Parents too early and preposterous therein, 177. Parents may aim at the best and most honourable calling (The Ministry, a ponderous work, 178) But he must pitch upon the fittest. In the choice thereof the Parent must follow Nature, and lookup to God. A CHILD'S PATRIMONY. Laid out upon the good Culture or tilling over his whole man. CHAP. I. Wherein the Parents duty doth consist, and when it gins. Of Infancy. A Parent's duty gins where the child had its beginning, at the womb. There the Parents shall find that, which must busy their thoughts about it, before they can employ their hands. And this work lieth specially, in considering Gods work upon the child; and how their sin hath defaced the same. First, they consider Gods work, and the operation of His hands, how wonderful it is, and how curiously wrought in the secret parts of the earth (so the Prophet calls the Womb; because 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 womb, and gave strength to bring forth. Here they acknowledge an omnipotent hand full of power towards them, and as full of grace, and they do return glory and praise both; But here it ceaseth not. Now they have their burden in their arms, they see further matter of praise yet, in that they see the child in its right frame and feature, not deformed or maimed. Some have seen their child so, that they had little joy to look upon it; but, through God's gracious dispensation, it is not so, and for this they are thankful; And upon this consideration, they will never mock or disdain (nor suffer any they have in charge so to do, a thing too many do) any poor 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. Deformity, where ever we see it, admits of nothing but our Pity and our Praise. 2. Thus they see God's handiwork, and it is wonderful in their eyes; but still they see their own Image also, and cause enough to bewail the uncleanness of their Birth. What the Pharisees once spoke of him, whose eyes Christ had opened, is true of every mother's Child; Thou wast altogether borne in sins; which should Joh. 9 34. make every Parent to cry out, as that mother did; Have mercy on me, O Lord, thou son of David; my Child is naturally Matth. 15. 22. Joh. 3. the child of wrath; Except it be borne again of water and of the spirit, it cannot enter into the kingdom of God. The Parents see evidently now, that they are the channel conveying death unto the child. The mother is separated for some time, that she may set her thoughts apart, and fix them here: The father is in the same bond with her, and in this we may not separate them. God hath made promise to restore this lost Image, this, not taken, but thrown▪ away integrity: And this now their thoughts run upon, and they pray; That the Lord would open their mouths wide, and enlarge their hearts towards this so great a Mystery. They have a fruit of an old stock, it must be transplanted, and out they carry it, and into the Church they bear it; as out of old Adam, whence was transmitted to it sin and death, into the second Adam, whence it may receive Righteousness and Life. Then at the fountain they hold it, blessing God, Who hath opened it for sin, and for uncleanness; And there they present it, not to the sign of the Cross, but to Blood, Sacramentally there; that is, Righteousness purchased by the death of Christ, and now on God's part appropriated, and made the child's. And the Parents bless His name, and exalt His mercy, who hath said, at such a time, as this, Live, Who hath found out Ezek. 16. 6. a Ransom to answer such a guilt; A righteousness to cover such a sin, so big and so fruitful; A life to swallow up such a death, with all its issues. This the Parent sees in this poor element Water, appointed by God, set apart, fitted and sanctified for this end. With it the child is sprinkled, and for it the Parent believes and promiseth. Then home again they carry it, It is a solemn time, and to be remembered; and the vain pomp takes not up much time, where wiser thoughts, from truer judgement, take place. Friends may come, and a decency must be, to our place suitable; but the Pageant▪ like carriage of this solemn business by some, speaks out plainly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A fancy. Act. 25. 23. that the heart is not right, nor is that vain pomp forsaken, which yet is now upon their lips to say. They, who have better learned Christ, do better understand the nature and solemnity of the action, they are about; so their great business is with God, before whom they spread themselves, and their child; Who can work by means, as secret, as is the way of the spirit; and can set this water closer to the soul, than He hath set its bones; which yet no man understandeth, nor can tell when or how. To Him they offer it, before Him they lay it, praying, That this water may ever lie upon the heart of theirs, as a fruitful seed, quickening, renewing, sanctifying. That that water may, as the Rock, ever 1 Cor. 10. 4. follow the child. The rock removed not, but the waters, there-out followed them: so the Parents pray, That this water may ever follow the child, as a fresh spring, still quickening, washing, refreshing, until the day of refreshing shall come. This is their duty now, and this is all they can do (beside the tending of it); and this their duty, and their life must end together. Now the child lies at the mother's breast, or in the lap, she is the nurse without question, or so she should be, though it is a resolved case, that in some cases, she cannot, and in some she may not; mercy must be regarded before this sacrifice. But look we still, That mercy be not the pretence and ease the thing, that is pleaded for; that altars the case very much, and will not prove a sufficient excuse, wherewith to put off so bounden a duty. The * Aul. Gel. lib. 12. cap. 1. Macrobius. lib. 5. cap. 11. Erasm. puerp. Heathen have spoke enough to this point, and more than all the Christians in the world can answer; for the deserting and putting off (unless in the cases before pointed at) this so natural and engaged a service. At the mother's breast then, we suppose the child is, and the eyes are open, abroad it looks, nothing delights it, they shut again, as if it would tell the Parent, what they should be now, and itself hereafter, both crucified to the world, and the world to them. 3. The child is yet so little, that here is little for the father to do yet; All that is, and it is no little work, is in his closet. But besides that (for it is the mother's work too) here is work for the mother enough. It must be tended though it sleep, much more when it is awake. And here is the observation; It is hard to say, which is more, the mother's tenderness, or the child's frowardness, and yet how they agree, how they kiss one the other: as if the parent were delighted with it. It is an affection somewhat above nature, implanted for the preservation of man (so the Heathen could say) by the God of mercy, otherwise it might not be so; for the more froward it is, the more she tenders the little thing. And it much increaseth the child's score, which he can never pay. The Parent, and the child, can never cut scores, or strike tallies: for they will never lie even. 4. Infancy, is a dream (we say), The most part of it is spent in the cradle, and at the breast, the remainder in dressing and undressing; Little can be said to it; And yet something may be done, even the first two years, for the framing of the body (as Nurses know best, but something it is) and the fashioning of the mind too; and the younger it is, with the better success. I have read of a great Conqueror, yet not so great, as that he could overcome his passions, or an ill custom, (it is a second nature) he learned an unbeseeming gesture at the breast, and shown it on his throne. If I remember, his Nurse was blamed for it, for she might have remedied it, while the parts were tender. Something may be done also for the fashioning of the mind, and preventing of evil. It is much what they, who are below Christians have spoken and practised this way, which I pass over. Note we; The first tincture, and die hath a very great power beyond ordinary conceit, or my expression. And therefore observe well, what they do, who are about this child not yet three years old, and what the child doth. It may soon learn some evil, and that evil may grow past helping quickly. Look to the eye and ear, all goes indifferently in, as well as at the Mouth; and you shall smell the Cask presently, just what the liquor was. Keep the inward and hid-man, as you should do the outward, neat and free from contagion and corruption; as young as it is, it may receive a bad tincture, and that entereth easily now, which will not departed without difficulty. 5. I have heard a child swear, before he could creep; Qui jurat cum repit, quid no● adultus faciet? Quin. Aug. Confess. lib. cap. 7. hereupon the heathen man hath asked, what will such an one do, when it is grown up? I have seen a child threaten, yet it could not strike, and scratch, before it could hurt; and pale with anger (it was Augustine's observation) because another did partake of its milk. And this corruption, which so soon will show itself, is strangely furthered by a foolish practice; Give me a blow, child, and I will beat what hath offended. This teacheth revenge betime, that daring and presumptuous sin, for it disthrones God, and puts the law out of office. I say, that practice leads unto it, as we might easily observe, if we would observe any thing. Many think that the Time is not yet; it is yet too soon to be so watchful over the child; But by this neglect and putting off, we suffer matter of trouble to be prepared. We neglect not a spark because it is little, but we consider how high it flies, and how apt things about it are to take fire. There is no Lord Verul. Essays 21. 125. greater wisdom (said that great Scholar) then well to Time the Beginnings and on-sets of things. Dangers are no more light, if they once seem light. Our duty is to look to small things, they lead to great. Is custom no small matter? said one, who was short of a Christian. Shorten the child in its desires now; specially, if it be hasty, and cry, and will have it. Then, say some, the child must have it; say I, no, but now it should not. Shorten it here, and the rather, because it cries: if he have it, give him it when it is still and quiet, Correction rather, when it cries. Let it not have its will by froward means; Let it learn and find, that they are unprofitable, and bootless. A child is all for the present, but a Parent's wisdom is to teach it to wait; Much depends on it, thereby a Parent may prevent eagerness, and shortness of spirit, which else will grow up with the child, and prove a dangerous and tormenting evil. We shall help this hereafter, and soon enough say some; Let the child have its will now, it is but a child. And be it so, but that is the way to have a child of it as long as it liveth, As Sr. Thomas More said to his Lady, after his manner, wittily, but truly. They might as well say, they will bend the child hereafter, when it is as stiff as a stake, though they neglect it at the present, when it is as tender as a Sprig. I will tell my observation; I have known some children, who might not be shortened, lest it should shorten their growth; what they would have, they should have, for they were but children; these have lived to shorten their Parents days, and their own, and to fill all with sorrow: for afterwards, they would not be shortened, because they were not while they might. a Siquid moves à principio move. Hip. Hypocrates hath a good lesson and of good use here; If thou wouldst remove an evil, do it at the beginning. As the spring of nature, I mean, (saith the * Considerations touching the Church. Lord Ver. applying it to the rectifying the politic body) the spring of the year is the best time, for purging and medicining natural bodies; so is the first spring of Childhood the most proper season for the purging and rectifying our Children. To come then to the main instruction I intent here, which is this; As we observe Adam's ruins, appearing betimes in the child, so must we be as timely in the building against these ruins, and repairing thereof. It is a great point of wisdom, as was said, well to time our beginnings; And this a parent will do, if he show but the same care about his child, as he doth about his house or ground; if he observeth the least swelling or crack in his wall, or breach in his fence about his ground, he is speedy and quick in repair thereof; for it gains him time, and saves him a great deal of cost and labour both. That may be done with a penny to day, that will not hereafter with an hundred pound; And that now mended in a day, which will not hereafter in a year; And that in a year, which will not be done in our time: So King JAMES, so famous for his say, pressed the speedy repair of breaches in highways. We cannot borrow a speech that is more full, I mean, we cannot take a metaphor that is fit to press home this duty; it is low, and descendeth to the lowest capacity, and teacheth the Parent to be quick and expedite in repairing the ruins of old Adam in his young Child; for, though it seems as a frame but newly reared, yet, unlike other buildings, it presently falls to decay; and if our eyes and hands be as present to repair the decays thereof (which is our duty) it would save us much time, cost and labour. Faults may be as easily corrected at the first, as a twig may be bend; but if they grow, as the body doth, they will be tough and stiff, as the body is, they will knit and incorporate, as the bones do; and what is bred in the bone, will not easily out See Camerar. chap. 16. of the flesh, as that sturdy beggar said; A neglect toward the child now, tends to such a desolation hereafter, as the Prophet speaketh of; Thy breach is great like the Sea, who Lam. 2. 23. canheale thee? There is nothing works more mischief and sorrow to a man (I give my pen the more scope here, because parents give and take so much liberty) then doth that, which he mindeth least to prevent, and that is the beginnings and first growth of evil. There are little Motions thereof at the first, but they grow, as Rivers do, greater and greater, the further off from the spring. The first rise are the more to be looked unto, because there is most danger in them, and we have least care over them, though yet they will quickly overcast the soul. Therefore that we do at the beginning, Dimidium sacti, qui b●ne coepit, ●abet. is more than half we do afterwards, saith the Poet, and he speaks not without great reason: so forcible continually is the beginning, and so connexed to the sequel by the nature of a precedent cause. The Bishop hath a good meditation▪ upon the sight of a bladder; Every thing must be taken in his meet time; Let this bladder alone till it be dry, and all the wind in the world cannot raise it up, whereas, now it Meditat. 106. is new and moist, the least breath fills, and enlarges it; It is no otherwise in ages, and dispositions; Inform the child in precepts of learning and virtue, while years make him capable, how plyably he yields! how happily is he replenished with knowledge, and goodness▪ Let him alone till time and ill example, have hardened him, till he be settled in an habit of evil, and contracted and clung together with sensual delights, now he becomes utterly indocible; sooner may that bladder be broken then distended. Quintilians first Chapter shall put a close to this; It is very useful all, and tends to this purpose. If we look to reap comfort from our children, we must lay the groundwork of virtue and religion betimes in them, while as yet they are without any tainture at all. We mould and fashion the mould of the head then, when it is softest: so must we the mould of the heart and affections. This is the sum of that Chapter; The conclusion is. We are curious what we put into a new vessel, and what mould we lay about a young plant, for the weakest Terms, and Times See Advanc. lib. 1 p. 25. of all things use to have the best applications and helps. And so much may teach us what infancy is, and that those innocent years (as some have called them) are not innocent; Min felix. p. 1. vers. 20. in fol. vide Com. They do show forth many ill and peccant humours lurking within, like poison in a chilled * Non desunt ei venena, sed torpent. Sen. serpent, which must be looked unto betimes by keeping our eyes wakeful over the first three and four years. An allowance of years large enough for that Age, yet some have allowed more, following the notation of the word, because so long it is, and sometime longer, before the child can speak articulately, and so as it may be understood. Though we be not so exact in observing our distinct periods, it matters not, if we can time our beginnings. CHAP. II. Childhood and youth how neglected by Parents, though their seedtime: The main business therein twofold. I Suppose now; This Infancy, this harmless Annis adhuc innocentibus. Min▪ Fel. p. 1. & Tert. Simplices Annos. Hilar. Insontem infantiam. Cyp. Innocentem aetatulam. Prud. Simplicem turbam. Martial. innocent age, as some have called it, in the simplicity of their hearts, and in reference to the next age, wherein our hereditary evil more declares itself, and is more Active and stirring; this I say, I suppose passed over. And as one Age passeth, so another succeedeth, none stayeth. Childhood and youth come next into the place thereof. I put them together, because they differ but in some degree of heat. And they agree, because what may be said of each (which is but little) agrees to both; and that is, That the child's ear (as we say of the horse, his a Equi fraenati est auris in ore. Hor. ear is in his snafflle) is in his governor's hand, as he holds the reins, so it goes; or as he lets them lose, so it runs, like a wild Colt that hath cast his Rider. And for the Youth, it knows no other Law, but the Law in his members, leading him captive to the Law of sin. So we may know these Ages to be more unhappy, and less innocent than the former Age, for so the usual saying is, and we find ours, as we were, unhappy children, it is not to be doubted. So I am slipped into another Age, and what is the just period and limit thereof, I cannot define. The time of Childhood and Youth, is much as the Parents can time the beginnings, as was said: As they order and handle the child, so they shall find it. As it is disciplined, it may quickly and seasonably, with God's blessing, out-grow Childishness, and then, Childhood; and as it may be neglected, you may know that by its Childishness, it is a Boy still. So the limits of this age, I count, are in the Parent's hand; according as their care is, more or less, according will this time of childhood be, longer or shorter. It matters much therefore how the child is disciplined, and taught. 2. Here then is work for the Father also, whom we have not hitherto exempted; and for the Mother, no less work than she had before. Father and Mother both little enough, and, for the fathers spare hours, a full employment; but none more necessary, or whereunto he can be more engaged. The child is now out of hand, as we say, and quickly out of sight, and as busy as an Ant in the Summer, but it is not out of mind; The Mother is quickly calling after it, and seeking for it, for she knows the child will be in harmes-way; for though it be a little more out of the Mother's hand, it was never less in its own. 3. I cannot question the Parents care concerning the child's outside, the body; and there care doth well, but there may be too much, and preposterous that care may be, and inordinate. We adorn the outside commonly (saith Clem. of Alexandria) as the Egyptians their Temples, outwardly Paed. 3. cap. 2. very specious and beautiful; but if you look inward, there was an ugly beast: so we adorn the body, when the soul, the All of a man, is neglected. The soul calls for its due also; we clothe the child's body, the soul should not be naked; we feed the body and cherish it; the soul should be cared for and cherished also, and in the chief place; for the soul is the cause that the body is regarded: suppose the soul taken from the body but one hour, and how loath are we to cast an eye toward the body, which before was so lovely in our eye. A great reason this (though there is a greater than that, as the preciousness of the soul, and the price was paid for it) why the soul should be regarded, and in the first place. All is then, what the Parents care is, concerning that which is the man indeed; And therein the care is commonly too little, no way answerable to the hopes they have of their child. They will say yes; They intent the child's good, nothing more; and the way they intent also conducing thereunto. But what ever they say, it must appear by what they do; for good intents are no better then good dreams, except they be put in execution. So their care is upon trial; what they do, in way of promoting the child's good, must evidence it as the surest witness. Now that the child can go and speak, it can employ its mind and body; now the faculties of both are awakened, and declare themselves; Now must the Parents be doing, if they will evidence their care; and they must consider well what they do. The child imitates strangely, it is taken, like an Ape, wholly by example. The Parents practise (I mean the Parent at large, him or her that hath the oversight of it) is the child's book, it learns by it, so it speaks, so it hears, it is fashioned after it; it is chatechized by it; It is its School, and the Church. The Parent's house must promote the child in point of information, more than can School or Church, though well provided in both; yet Parents be too ready to refer all thither, and so put all off from themselves. Assuredly, it is the cause of much mischief and sorrow in the world, that the parents think themselves discharged of their duty towards their child, when they have charged the School with it. Yet thus it is commonly, for so experience tells us, which is the Oracle of Time, and makes all wise, that observe it. The mother thinks, that the School must look to the washing her child's hands, putting on the girdle, its attendance at the table, and his manners there, and if there be any other faults, as there will be many, than we know, who shall hear of them all, and we know as well, that none will be mended, when there is no better care at home. But so the mother thinks, that she shall do her part; for she is resolved that to the Master or Mistress she will go, and the child's errand she will do, and she swears it too, if she live to the next morning; If it please God (I relate her words being well acquainted with them) the Master shall know the rudeness of the child, how unmannerly and undutiful it is, and how slovenly too; Nay the Master shall know, it will neither give God thanks, nor say its prayers. This is her errand, and when that is done, she takes it, that she hath done her duty. In the mean time (I mention no other decay) the child grows so nasty, that you would scarce take an egg out of its hand. So much the Mother commonly neglects the child, whom she loves so dearly well, and so much desires its well doing. And for the Father, he is upon such designs, as may enlarge his heaps, or possessions, which he means to cast upon the child, like so many loads of Muck thrown together L. Ver. Essay. 15. 85. upon an heap; though money (as one saith) is like muck indeed, not good except it be spread. But so the Father enlargeth his desires, and his means, he knows not well for whom; and so he intends his mind, and for himself only Essay. 8. 37: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrysost. Gen. 33 Hom. 59 a. he intendeth it; For Charity will hardly water the ground, when it must first fill a pool. And little doth the Parent think, how much he doth, in so doing, cross the rule, and the end, he seems to carry in his eye, his comfort in his child's well-doing. For those designs do trouble and hurt the welfare of the child, they do not serve it at all. That, wherewith the parent would load▪ himself now, and his child after him, usually makes the child forget itself, and the parent both. The bladder is so blown with the windy conceit of that inheritance, the Father hath purchased, and is the childes in reversion, that he can think of nothing but that, and his Father's years, which he can roll in his mind betime, as a piece of sugar under his tongue. His mind is so stuffed with the thoughts of what he is heir to, that by his look, speech, gesture, he shows plainly, that he is not tractable, not counsellable. The Father hath laid up enough for it, as he thinks; and the child takes it, as the Parent means it, for portion, and proportion both. And what folly there is in the child (which must needs be a great deal, Stultitiam patiuntur opes. juvenal. Nimiâ felicitate socors. Tacit. de Scjano Annal. 74. cap. 9 where no means hath been used to let it forth) Riches will cover well enough. Folly will not appear under a rich Covering. But this will appear, which is more unnatural (yet too ordinary, such is the corruption) that the child is well content, that the same head should be laid low, which contrived so much to set the child's head so high. I observed a child once (so he was, though a man grown) and I know him now, a rich man's son, and his only heir, who could not frame and set his countenance (for that was as much as was looked for) for so short a time, Haeredis luctus sub laruâ risus. as while he prepared his hood (he was close mourner, and it was well he was) to follow his Father's corpse to Church: I was present the while. A sad, but just judgement upon those parents, who are sad and serious almost in all their designs, excepting this one, which is the main, the well ordering, and good education of their child. Herein that, which is, at the best, but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Chrys Tom. 4. Vit. Monast. lib. 3 cap 6. an accessary, liberal maintenance, is made a principal; and that, which is a principal, the child's good and wholesome nurture, is made an accessary, and scarce that. And this is To sell the horse, to get some hay, as Charron phraseth it. In every thing else the Parent is wiser; he will not build in a City, or in a place which is instable & ruinous ready to fall; nor will he lay a foundation upon a sand; And yet so he builds and contrives for himself and his child, even where he knows, there is no continuing or abiding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Epist. ad Heb. ca 12. Hom. 32. City. And this is a folly exceeding that of the simplest idiot in the world; for it is as if the Parent should lay out all his whole stock of wealth and wit to purchase and furnish a chamber for his child in a through fair, and provide it no house in the City, where it is for ever to dwell. Again, the Parent is so wise, that he will till and manure the field, he looks to reap a good crop from; but here he thinks to reap though he sow not: and that the child will be good, how bad soever the father's example be, or how little soever his care which he takes, in the well nurturing of his child. It is a solecism in Power, saith the Lo. Ver. but we are sure it is an inordinate, rude, and perverse conceit, that prevails with the most parents against all sense and reason, To think to command the end, yet not to endure the Essay. 19 108. mean. They will expect comfort, ye cannot beat them off from it; but for the way they take, they may as well expect a grape from a thorn, or a fig from a thistle; for look upon the child they expect it from: observe its looks, speeches, gesture; mark it from the head to the heel, and you shall see it like the sluggards field, and in no better plight, to yield comfort, in true judgement, then is that field to give fruit; or then the parched places of the wilderness, or a salt land not inhabited. Note we this, for the close hereof, and to instruct father and mother very much. The child had, anciently amongst the Romans, three set over him, the master to instruct; the governor to correct; the parent to do both, Praeceptor. Paedagogus. Parens. or to see carefully that both were done. So the parent was principal, and his work the chief: Now it is otherwise; the parent commonly doth just nothing, the Master must do all, look to the child's book, and manners both; he must instruct and correct also, faults done without the verge of his jurisdiction; which hindereth instruction very much: for he that must instruct, should have as little occasion to correct, as may be. I would it were in the Philosophy of parents to note this; for it is certain, parents must do their parts as well as masters theirs, else not half the work will be done; nor can there be a grounded hope (grounded I say, a vain hope there may be) for future comfort. 4. Learn we then, while there is time, before we smart under this folly, to account childhood and youth our seedtime, so these ages are; we must not let slip our season, we must not sleep, nor let our hands hang down; we must know that our harvest, which is but the reaping of our hopes, now like the seed in the blade, or under ground▪ depends upon our care and diligence in this ploughing and sowing season. And this let me say once again, That were our Schools such as they should be, as fare promoting the good of the child every way, as, in true judgement, we could think they ought to do, which is a thing we in our generation may hope to see, but we shall not see it, the next may; But, I say, were the Schools generally such as they ought to be, yet they could do but their part, and this not half the work, to such, I mean, who are one hour with the Master, and two with the Parent; And that work also, as Masters know very well, is for the most part in unteaching what the child hath unhappily learned. And if the Master can unteach that, he hath done a good work indeed. Therefore the Parent must know, that while the child is in his house, the principal and chief work about the promoting the child is this; while the child is under the parent's eye, it is properly their charge: and as they discharge it, so the child thrives▪ and proves every way. It is their business, and of the greatest weight and consequence that can be thought of, whereof they must give an exact account, yea of every part and parcel of this seed time. And when all is done, humane sufficiency is insufficient to provide against the evil that hindereth; or to use all the means that may promote the child's good; but yet we must do our utmost in these two principal points; 1 In preventing, and hindering evil. 2 In engrafting, and increasing good. CHAP. III. This twofold employment lieth in the order of nature and right reason: But the Lets which hinder this twofold duty, must first be removed. What these lets are, how much they hinder and block up our way to comfort, how we shall be prepared and armed against them. THese two points, which take up the main employment of this seedtime, lie in the order of nature and right reason a Nihil prodcrit dare praecepla nisi prius amoveris obstantia praeceptis. Sen. Ep. 95. , for we plough up the ground, and pluck up the weeds, before we cast in the seeds; but before I shall come to them, I must first set down such lets and hindrances which will cross the way very much in the performing this twofold duty. These lets are (all that I need mention) but two, fondness, and fierceness. They are two extremes, and being so, Nihil in vulgo medium. ●a●. 1. ca 7. they must needs do much hurt; and yet so contrary though they are each to other, and as much crossing the child's good, and the parents comfort, as we need to imagine; yet are they very incident to parents; nay, many times, for so experience tells us, one and the same Parent is both sometime too fond, then again too fierce; now all honey, as we say, anon all dirt; like some, whom I have known; who at one time have been so indulgent, that they could set the child in the lap (but that the child was ashamed) and then again so eager upon it, that they could trample it under feet. It is not to be questioned but these extremes or faults (call them what we will) are to be found in Parents. I shall in the first place severally and apart make clear, what lets they are, and how much hindering the good of the child▪ and then I shall set down some considerations, which may fortify us against them; for we may all say we are very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. e pro suo arbitrio non semper satis justo. Pisa. Heb. 12. 10. Essays 12. 62. weak this way, ready to dote upon our little image sometimes, and then as ready to strike it after our own pleasure, not as reason, but as will carrieth us, not always just: there being, as one noteth, in humane nature generally more of the fool then of the wise. Touching fondness, 1. How it ariseth. 2. How it hurteth. 3. How we may be fortified against it. 1. The child hath cost the Parents dear; they see their image in it, and in it they look to live when they are gone; Dimidiata ucrba. M. Felix. and it makes them pretty sport besides. It hath delightful gestures, pretty antic postures; and the less articulate words it hath (as Minutius phraseth it) and perhaps, the Gaudemus siquid licentius dixerint, & verba ne Alex. etc. risu & osculo excipimus. l. 1. cap. 2. more unhappy and licentious also, as Quintilian saith, the more delight and mirth it causeth. Whence else it comes I know not (but from corrupted nature it is, which too readily idolizeth the creature) that this child is crept into the mother again, and lies so close to the father, that his life is bound up in the child's life; if the child leave the parent (as now, that it is leapt so close it is like to do) the parent will die; such is the strength and impetuousness of affection, if we give scope and rains unto it. Like a child set at liberty, so is affection set at liberty, it will shame us and There is no heat of affection but is joined with some idleness of brain. A Spanish proverb. Gravis est omnis disciplina puero. Prud. Ante palatum quam os instituimus. Quint. l. 1. c. 2. trouble us both. For this fondness is always accompanied with a strange indulgence, which is against all fitting discipline; hereafter will be time enough, in the mean time, it shall have any thing else, what it will; it is at its own choice, and then we know What it will choose, that which will most hurt itself in the end: so provident the child is; ever careless of to morrow, prodigal of the present. And yet it is commonly left to such a self-pleasing humour, that it is sensible of every restraint, so that it goes near to think its girdle and garters to be bonds and shackles. It's palate is better instructed also then its mouth, so that it can make better choice of dishes then of words. 2. And now we may easily read without the book, what hurt this fondness doth, this strange cockering of children. It is a strange expression I shall use, but the experience of twenty years tells me it is true, the devil doth not so much hurt (I know he will do as much hurt, as he is suffered to do, to the very utmost extent of his chain) but so much hurt he doth not to poor children, as doth this fond indulgence. It chokes their natural parts, otherwise very Corporis cura mentem obruerunt. Quintil. l, 1. ca 11. good and hopeful, so that no more can reasonably be expected from them, then from a marish ground; we know what grows there. It undoes the family, Town and City. A foolish pity may we call it? rather a cruel pity; like yvie, it kills and makes barren the tree that it embraceth; or like the ape, it killeth the young, with hugging them; it lets the child rather sink under water, than it will hold it up by the hair of the head, for fear of hurting it. Indulgence is the very engine of the Devil, like that I have read of, made See Hist of the world. B. 5. Ch. 4. Sect. 10. p. 532. only to torment poor creatures with those very Arms which opened towards them, as it were for embracement. The experience of all ages tells us, that this indulgent cockering hath turned many children up the hill or the Caus. de eloq▪ li. 3. ca 8. hedge, to beggary or worse. And hence their complaints, the same now, as we read they were in Cyprians days, a Parents nostros sensimus parricidas. Illud grave quod in aeternitate jugulabit. Salu. ad eccls. li. 2. ●. Our Fathers and Mothers have proved our murderers, soulmurtherers; worse than they who murder the body, as Chrysost. saith usefully in his 3. book of Monastic life, Chap. 4. 3. We have seen this strange humour of cockering, what it is, and whence it groweth; what mischief it causeth. These considerations following may help and fortify us against so destroying an evil. The first is: 1. Then parents take already way to rob themselves of their children, when they idolise them, and dote upon them. The heart should be kept as a chaste Virgin, espoused to one husband. That should lie closest there, which can satisfy; the creature cannot, there is a vanity upon it, no more than ashes or the east-wind can satisfy the stomach: till the soul be pointed to God, as the needle to the North Pole, it is still in a shaking trembling posture, much like an inhabitant in the Land of Nod; still as the waves of the sea, in agitation, Gen. 4. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Chrys. Ibid. Agitatio & vexatio. Trem. tossed between hope and fear, for being turned from God to the creature, it lies open as a fair mark, for every incomfortable accident to strike it at the heart: for from thence the heart shall find the sorest griefs, where it placed its chiefest joy and contentment, being not placed where it should be, in God; that, which we make our God besides the true one, that will prove our tormentor; the heart and the creature do close together too well, and agree they do as two friends, too inwardly, as if they could fill up and satisfy each other; whereas the better agreement there was, and the more complete riviting of the one with the other, the more falling out and bitterness there will be, when the parting day comes, which we must look will be quickly, if we set up the gift in our heart, instead of the giver; certainly if God loves us, He will hid from us this idol, which we so much dote upon. He feeleth the pulse of our affection, where it beateth most strongly, and to what part the humour is carried most fully and eagerly, and there we shall certainly bleed; for, He can strike us in the right vein. If a Parent be inordinate in his affection, if his joseph and his heart lie like a bundle close wrapped up together, than it is very likely, that joseph must leave his Father; that the Parent may learn to sacrifice the child in affection, which is the readiest way to keep the child: for commonly it falls out, that the Lord snatcheth away that comfort, which we made such store of, locking it up too close. Peter saw the glory of Christ in His transfiguration; It is Luk. 9 33, 34. very observable, that while Peter was speaking of building Tabernacles (for some continuance) a cloud over-shadowed them, and they feared. If God show us that, which doth content and please us, we would presently build Tabernacles upon these outward comforts: I mean, the heart would settle, and fix upon them, it is so good being with these comforts; but now, while we are projecting and providing for this continuance, then commonly comes some cloud and over-shadows this comfort, and sometimes then, when we are but speaking and thinking of it, than the cloud comes, and then follow fears. In the story of jonah it is read, That the Lord God prepared a Gourd, that it might be a shadow over jonahs' head, and deliver him from his grief. So Chap. 4. jonah was exceeding glad of the gourd: Exceeding glad; mark that I pray you, and that which follows, But God prepared a Worm the very next morning, and it smote the gourd, that it withered. The Lord is graciously pleased to grant unto us some comforts here, whereby to sweeten our sorrows, and to refresh us in our weary pilgrimage; But if we shall be exceeding glad of them, being but of the same nature and constitution as was jonahs' gourd, then look we to it; for then commonly the Lord is preparing a worm, which will quickly smite that gourd, so that it shall whither; and then, which is next to be considered, † 2. We shall be troubled as much at the withering of our gourd, as we were joyed before in the having of it, which was jonahs' case; exceeding glad of our gourds, exceeding Quicquid mirabere, pones invitus. Hor. epist. lib. 1. 10. sorrowful and disconsolate at the smiting and withering of the gourds: It ever follows by the rule of proportion b Ipse ut laetitiae, ita maeroris immodicus egit. Tacit. Of Nero burying his beloved daughter, Augusta. An. 15. Psal. 30. 6, 7. . We are apt to think that our gourds do cast a greater shadow, than indeed they do or can. And answerable is our delight in them, and our sorrow for them, when they whither. Therefore we should know, what ever our mountain or gourd is, I mean, our comfort, in what kind soever: it is God's favour, His influence through it, that gives strength unto it, and us comfort in it. And if He withdraw His favour, and restrain His influence (as doubtless He will, if we are too confident of our settling, and firm standing thereon, as if we could never be moved) than trouble follows; and the more our trouble will be, the stronger our confidence was, and our contentment in the same. It is the greatness of our affections, which causeth the sharpness of our afflictions. They that love too much, will always grieve too much. a The presence of a comfort is not more comfortable than will be the absence thereof grievous. If we suffer the child (that is the creature we are now upon) to shoot too fare into our hearts; when the time of severing cometh, we part with so much of our hearts by that rent. Oh how good is it, and how great a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz epist. 125. point of wisdom, to carry the creature, as we do a lose garment, apart and lose from the heart, easily parted with! That when God calls for it (as He may with more liberty, than we may fetch our child from nurse, yet we take liberty there) we may willingly part with it, saying; here Lord, thou gavest it to me, Thou mayst fetch it from me; Blessed be thy name in taking as in giving. The Heathen gives a Rule and it is of easy construction. Love so, as thou mayst hate. Ama tanquam osurus. That is, Love your friend so, that if hatred should grow betwixt you, yet no hurt can follow: for you have not so unbrested and opened yourself unto him, that he can hurt you. It is a good rule for a Parent; Love thy child so▪ as one Amatanquam amissurus. that is parting with it. That is, love thy child so, that if thou losest it, yet thou dost not lose thy treasure, nor thy heart; Thou hast not so opened thyself towards it, nor is it laid up so close: Then thou canst be content with thy loss; and submit to His mighty hand, That took it from thee. He was a wise Heathen, and one instruction from him comes double to a Christian. I kiss my child to day, and then I think it may M. Aur. Aul. Med. lib. 11. 21. 30. p. 148. be dead to morrow. It is ominous, some will say; No, that remembrance keeps it lose and apart from the heart, and the surer in our possession; whereas the common conceits and opinions that our comforts shall not be taken from us, nor we moved, are, as one saith, the common lamias or bugbears of the world, the cause of our trouble and sorrow. That we may not be carried by conceits and opinions; our desire should be the same that Agurs was, That God Prov. 30. Souls conflict, pag. 48. would remove from us vanity and lies; That is, from a vain and false apprehension, pitching upon things, that are vain and lying, and promising that contentment to ourselves from them, which they cannot yield. Confidence in vain things makes a vain heart, and fills it with sorrow; for vexation ever follows vanity, when vanity is not apprehended to be where it is. This the second consideration; The third this. † 3. That child, whom we do inordinately set our hearts upon, doth seldom or never answer our wished for expectations, no not in any measure. As the Parent hath widened and opened his heart towards it, in a largeness of expectation and hope; so doth that child commonly, contract, straiten, and close up itself towards the Parent. God doth often strike that child, of whom we fond conceive the greatest hope, with the greatest barrenness; Cain proves lighter than vanity, and Abel a possession. I have observed (and much I have observed) when the parent hath carelessly neglected one child, and, like the ape, hugged and fond cockered another; I have observed too, that the hated child proved fruitful, and the fondling barren; and withal, that child, which the parent did tender most, regarded the parent least. God ever shortens our account, when we reckon without Him: and as He commonly blasteth our bold and confident attempts; so doth He whither extraordinary hopes in earthly things, That we may open our mouths wide towards Him, that can fill them. We may note the connexion we find. Gen. 29. 30, 31. jacob loved Rachel more than Leah: When the Lord saw that, He made Rachel barren. The more love the more barrenness. To make differences betwixt child and child is not safe, a Gen. 37. 3, 4. Accedebat invidia quod mater promptior Neroni esset. Tacit. An. 4. 13. It causeth great differences; and to make foundlings of any, is a dangerous presage; That this fondling is the child, who will prove as a barren soil, like a parched heath, or a salt land. I could wish that were the worst; It is commonly much worse; for, which is the last consideration, 4. It commonly falls out, That the child we so doted upon, proves the heaviest cross. That's the child commonly, which, like a back wind, hastens the Parent to the pit; making him speak in very bitterness of soul: Why died Job 3. 11. it not from the womb? etc. They, whose experience is but as yesterday, can tell us; That the bloody knife (it is Mr. Boultons' expression) of Parents unconscionable and cruel Direct. p. 19, 20. negligence in training up of their children religiously, doth stick full deep in their souls; Nay, they can tell us more than so; even that these children so loosely trained up, have cut their parents hearts with sorrow, yea and their throats too, they have stuck the knife in their own parents bowels: such bloody and unnatural acts might be instanced in and urged. I shall only relate three examples, two whereof fell under mine own observation; (I could relate two and twenty, so ordinary they are, as we in our way find them) the third example is extraordinary and yields a sad story. The first was the mother's only child, therefore her darling, as fond handled by her, and disordered, as we need imagine. To school he came, that he might be out of the dirt. So the rod was spared, the mother had her desire and expectation. The child proved accordingly, not answerable to the mother's hope, but very answerable to her manner of breeding. About a year after, the child angered the mother, and the mother struck the child; he runs to the fire, and up with the fire fork, and at the mother he makes, at least he threatened. The mother hastens to me as much displeased with the child, as ever before she was pleased with it. It was well for the child, for it made him stand in awe, though in no great fear of the mother. More depends on it, but I must not set it down; we have as much from it, as we need to make use of; The mother would not have her child struck with a rod, to let out his folly; the child offers to strike the mother with a fire fork. Such was the Retaliation, and so just. 2. Another there was, and the mother had the same humour; and much like was the issue at the first, but since, much worse, for she would have sent this son to the remotest Lands; any where, so he were on shipboard (that would keep him in compass, which a prison did not) or out of her sight. But of him no more, for he did not live out half his days, his intemperance killed him; and, they say, he died penitent. We have enough from this example also, whereof to make much use, which is this: That child, the Parent so doteth upon, that he would not have it out of his sight, nor willingly suffer the wind to blow on it, is the child, that will be an eyesore, and the heart's grief, unto whom the Parent is most likely to say, Stand out of my sight, thou art a grief unto me, the greatest that can be thought of. 3. The third is as followeth, a short relation, but full of bitterness; as I find it in Austin. Sermon 33. Where thus we read. There was one Cyrillus, a man mighty both in word and work, but a very indulgent father. One son he had, and but one, Ad fratres in Eremo. and because but one, he must have his will, he must not feel the rod, he must not be crossed. He might have what he would, and do with it what he listed, he took his liberty, and more; More than an inch was given him, he took an ell, as Indulgent sibi latiùs. Iuven: the manner of youth is; that will not satisfy, which the Parent allows, though that may be too much. He might have money, and he might spend it how he listed: Plautus tells us, we may more safely put a knife into a child's hand then money; And he that allows the child money, lest the child be put to base shifts, will allow the Parent to stint the child, and to call it to account, where and how it spent its allowance. But this child gave no account either of his purse or time, he might go forth and return when he pleased; such liberty he had, and so left to himself. We Prov. 24 15. read on in the story, That he brought his mother to shame. But those words are too short. We read more than so, even that the Devil did rule mightily in that child of disobedience, for thus we read. This child came home drunk, and in the day time; he violently and shamefully abused his mother great with child; he killed his father out right, and wounded two sisters mortally. Hereupon, so it is related, a great assembly was called; That all Parents hearing so sad and weeping a Tragedy, might for ever, beware of this lose and sottish indulgence, which breeds the child's ruin and the Parents woe. These are the considerations, and because they are of such importance, we will give the sum of them, which is this. 5. If our affections be too in ordinately set upon any earthly thing, it commonly causeth a loss of the thing so doted upon; if joseph lie to close to the Parent, joseph shall be hid from the Parent. 2. Then the sorrow will be as much in losing, as the comfort was in possessing, in an even proportion. 3. Or if the child be not hid; yet, comfort shall be hid; There will be barrenness. 4. And then a cross follows, perhaps a curse: we may make a recognition of what was last said, in these words. God provideth some Gourds to refresh us in our Pilgrimage: we must not be exceeding glad of them; That were to set up the Gift as an Idol in the heart, and to shut forth the Giver: and if so then God prepares a worm, He withers the Gourd; and then that very root, which yielded so much sweet before, yields so much sour after; for as our gladness did exceed, so will our trouble be exceeding, when the thing, we took so much comfort in, is withered. Or if not so, then worse than so, for that so indulged comfort proves commonly a cross; it is the very root of gall and bitterness; the very stock, on which commonly the Lord doth grafted the sorest misery, and sharpest sorrow. Look we then to our affections, that they be not too exceeding and exorbitant: Remembering still, That affections set at liberty, are like children left to themselves, they will make us ashamed, and work our sorrow. I conclude with Mr. Boltons' words; if they be well considered, they will be as Banks to turn our affections back, and hold them in, that they do not overflow their just bounds. Our Righteous and holy God, when He sees the current of His Direct. p. 216. creatures affections, to be carried inordinately and preposterously from the Fountain of living waters, upon broken cisterns that can hold none; from the bottomless treasury of all sweetest beauties, dearest excellencies, amiable delights, upon painted shadows; from the Rock of eternity, upon a staff of Reed, I mean, from the Creator, upon the creature; He wisely and seasonably in the equity of His justice, and out of the jealousy of His own Glory; Nay, it may be said, in the sweetness of His mercy also, takes away that earthly Idol, that, the occasion of such irregular affection removed, He may draw the heart, in which He principally takes pleasure, to his own Glorious self, the only lodestar of all sanctified love, and boundless Ocean of happiness and bliss. So much to the first extreme, but too little to make it know a measure; The Lord teach us here, for to Him we Joel 2. 25. look, who can restore the years, that the Locusts have eaten, the Cankerworm, and the Catterpillar; So can He also, all the harms and losses, which we have caused to our children by our extreme folly, or bloody negligence. Assuredly, these harmful Beasts, that Northern Army, do not so much Joel 2. 20. hurt and prejudice the field, as our indulgence doth our harvest of hopes, which yet we look to reap from ours. The Lord pardon our iniquity, and add more grace. The other extreme follows, hurtful also, but not so hurtful. 2 There is a fierceness in our nature, as fare from knowing a mean as the other; for it is another extreme. Whence it ariseth (for I follow the same method as in the other) needs not our enquiry; A fruit of corrupted nature it is, and a distemper thereof; and in distempers we neither know a mean, nor can distinguish of persons. We fling about us in distempers, whether child or servant is before us, all are one, while we are in the drunkenness of passion. It is not to be doubted, but this distemper is to be found in Parents. And we may note, That they, who are most indulgent, are, if provoked, as they will soon be, most severe and violent in their correction, as if they had that absolute and universal power over their children, which once the Parent had, and much power yet they have, all the craft is in the wise using of it. But they do not use it well now in their passion, they will miscall the child strangely, and strike they know not where, and kick too; I set down, what mine own eyes and ears have told me. They do punish, perhaps, not Laudabat se non sine causa, sed sine modo. without cause (as was said of one in another case) but without all measure, as if they were not children but slaves. And then (as was said in the other extreme) we may read without book, that no good can be done, but much hurt rather, while the Parent is so eager upon the child, it is not then teachable, not counsellable, for, as was said, fear betrayeth all its succours; nor is the Parent in a fit case to teach or counsel it: for, what can be expected from a man in a frenzy; Anger is fitly called so. A Parent carried in a passion, cannot mingle his corrections with instructions, and where that mixture is not, there is no Discipline; for that is true Discipline, when the child smarts from the hand, and Sim ul sunt haec duo conjungenda, Argutio & castigatio. Inutilis est castigatio, ubi verba silent, & verbera saeviunt: unde rectè vocatur castigatio, Disciplina, quâ delinquens unà dolet, & discit. Bright on the Revelat. chap. 3. vers. 19 p. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not possible to put out fire, with fire, Chrysost. in Gen. 32. hom. 89. learns from the tongue. We must first convince a child of his fault, and then punish the same, if the fault deserve it; These two must ever go together, correction, and instruction. Correction is to no purpose, where words are silent, and stripes outrageous. Correction, is truly called Discipline, because the delinquent smarts and learns, both together. This then is my conclusion, wherein I shall a little enlarge myself; That roughness and fierceness, doth not help in the rooting out of evil, though there it doth best; but much hurt it doth in the planting in of good; there it lets exceedingly. It furthers not in the unrooting of evil, but rather sets the work back, and roots it more in; That is the first thing I shall make clear. 1. Man is a noble creature and lordlike, of a good house (as we say) though fall'n into decay. But this remainder or relic, there is yet of his nobleness; you may easily lead him, when you cannot drag him; you may persuade, when you cannot force, and the more force, the less good. Mildness, and Meekness, and sweetness in carriage, wins much, 1. Voluntas cogi non vult, doceri expetit. A soft tongue breaketh the bone, Prov. 25. vers. 12. & 15. to be observed both. even sometimes with a crooked disposition, when as roughness hardeneth; It is not the way to pluck down a stubborn heart, nor to fetch out a lie, though in these cases, a Parent must be very active, and if he spares his child, he kills it. It is a great fault in parents, saith one, for fear of taking down of the child's spirits, not to take down its pride, and get victory over its affections, whereas a proud unbroken heart raiseth us more trouble, than all the world beside. And if it be not taken down betimes, it will be broken to pieces by great troubles in age. I shall consider this evil, and some others in fit place; now in this place, I am removing that which hindereth. The parent is bound to teach the child how to bear the Lam. 3. 27. yoke from its youth. This duty the parent is engaged upon. But the parent must use a great deal of discretion in the putting on this yoke. The parent must not stand in a menacing posture before the child, as ready to strike as to speak, and giving discouraging words too. When we would back our Colt, or break a skittish Heifer to the yoke (the comparison holds well) we do not hold the yoke in one hand, and a whip in the other; but we do before them, as we know the manner is, else there would be much ado, in putting on the yoke, and in breaking or backing the Colt; they would be both more wild and less serviceable: It is much so with children, if our carriage be not ordered with discretion before them, we may make them like those beasts more unruly, and, perhaps, all alike; or if they learn any thing by such froward handling, it will be frowardness. When we would work upon a child, our carriage before it should be quiet, and as still as might be, just in the same posture, that a man stands in before the live mark, which he would hit; he doth not hoot and hollow when he takes his aim, for than he would fright away the game by his rudeness; but so he stands, as we well know the manner, like one who means to hit the mark. Our aim is the good of the child, we must look well to our deportment before it, else we may fright away our game. There are some natures (saith Clem. Alex.) like iron, hardly flexible, but by the Pad. li. 2. c. 10. pag. 97: fire, hammer and anvil, that is, as he expounds it, by reproofs, threats, blows: and all this may be done, and must, if done well, in terms of mildness, and pleasing accent, with force of reason rather than hardness of blows, and if it might be in the spirit of meekness; remembering still Mr. Tindals' Letter Martyr. pa. 987. words, As lowliness of heart shall make you high with God, even so meekness of words shall make you sink into the hearts of men. I have observed a child more insolent and stout under a rigorous and rough hand, but calmed after the heat was over on both sides, with a mild & gentle persuasion, that worked; force and violence hardens, when as a loving and gentle persuasion wins upon the heart, thaws and melts the same. Harshness loseth the heart, and alienates the affections; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost Hom. 26. in 1. Cor. 11. but mildness gaineth all. Proud flesh (as experience tells us) is taken down by lenitives, the most gentle and soft applications: So the pride and roughness of our nature is subdued by lenitives, and not by another roughness, as the Father speaketh elegantly. We may note too, the more rigour the child apprehends, and the more the rod is threatened, which is the only thing a child fears, the more the child will hid itself; like that unwise man, who standing at the entry of an unlawful, but too much frequented place, and finding himself eyed by a friend, whom he would not should see him there, shrunk in his head and in he went. If a man had a Non sum adeò aetatum imprudens, ut instandam teneris protinus acerbè putem. etc. Quint. lastit. l 2. cap. 1. no more wit, what expect we from a child? He was ashamed to be seen at the door, he helped himself well to go within the doors, than (as his friend said) he was within indeed, and the further he was, so much the more within: so a child will do, he will hid himself in the thicket, at least he thinks so, further and further, if he apprehend much rigour: there is much wisdom to be used here, and mercy also, and great reason there is to incline us to both, as we shall hear in due place. For the present, that which hath been said may assure us, that fierceness helps not in the unrooting of evil, it hinders much the implanting of good. There it hurts very much, which is the second. 2. If ever mildness, gentleness, calmness; and sweetness of carriage do good, and do become; than more especially, when we would win upon the affection, and sink into the understanding; when we would lodge some precepts in the mind, draw the heart and set it right. Now while we are instructing, handle the child freely and liberally, in a sweet and mild way; speak kindly to it we must now, and then we may have its heart for ever; if we be rough and harsh now, we fright away our game. The instruction which we enforce into the mind by a kind of violence will not long continue there; but what is insinuated and fairly induced with delight and pleasure, will stick in the mind the longer. (Trem. Preface before job.) If Moses be to instruct, he is commanded to speak, not to smite: and it teacheth us, That a sweet compellation and carriage wins much upon the heart; but we suppose we are dealing with children. It is a mad behaviour and no better, to suffer the hand to move as fast as the tongue, and to strike at the head too, the seat of understanding. The head is to our little world, as man is to the great world, the very abridgement or epitome of a man: spare the head of any place, else you may drive out that little, which is, and stop the entrance for coming in of more. The Lord make all teachers understand this truth, and pardon our failings herein: and the Lord teach parents also, whose duty more peculiarly we are upon, to correct and instruct their children in all meekness. That we may all learn, I will set down some considerations which may calm the parent, and take off from his hastiness, (when he would unroot evil) a great enemy to that good he owes and doth really intent the child. 3. I suppose now such a parent, who hath been fierce and eager upon the child, striking, flinging, kicking it, as the usual manner is, because of its stomach towards the parent, which he will pluck down; and because it stands in a lie, which he is resolved to fetch on't; such a Parent I suppose (for such there are) and this I would have him consider, it may make him wiser against the next time. First, † 1. Who is that, upon whom he hath bestowed so many hard blows both from hand and foot too? (I tell but my own observation) who is it he hath used so disgracefully with such contumelious words? It is no other, than the image and glory of God. A strong consideration to cause the 1. Cor. 11. 7. parent to carry himself comely and reverently before the child, which he may do, and yet make the child both to know and keep its distance, else it cannot know its duty. A Parent cannot conceive the child's condition to be more Maxima debetur pueris Reverentia. juu. Major è longinquo Reverentia. Tacit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. de prosper. & Adver. Hom 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. deplorable than was the Rich-man's in the Parable; yet (saith Chrysost▪ and he makes it very useful) Abraham called him Son; a compellation still befitting a Father; so also, words and actions well becoming that sweet name; a Jud. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and most likely to win upon, and to convince the child; whereas bitter and vilifying words become not, though we did contend with the Devil. ᵃ Kind words make rough actions plausible: The bitterness of reprehension is answered with the pleasingness of compellations. Son, let that be the name; for so he is, though never so bad. And as a child hath no greater argument to prevail with a Father, then by that very name of love: so, nor hath a parent any stronger argument, whereby to prevail with his child, then by that very name of duty; whether we respect his Father on earth, whose child he is, or in heaven, whose image and impress he bears, though now much defaced. This is the first. † 2. And it is his own image too (that's the second consideration) his very picture, even that child, whom, in the rage and roar of his anger, he hath thrown and battered so. He is a mad man that will kick and throw about his picture, specially if the picture doth fully and lively show forth his proportion. This child is the parents picture right, and never so fully the parent's image as now, that it is in a stubborn fit. It is a certain truth, a parent never sees his own revolting and stubborn heart more expressed to the life, than he may do in a stubborn child; then he may see it, as plainly as face in water answers face: this is a weighty consideration, if it be put home. A Parent must consider whence had the child this, who put this in, which the parent would now, in all haste, fetch out: Sinful peremptory nature runs in a blood, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Pet. 1. 18. by tradition, the child received it of the father. This the Parent must not forget, and then his carriage will not be such, as may lose the child's heart, and alienate his affections; such an effect harshness and roughness may work, it may make the child think, that the parent hates his own flesh a In emendando n● acerbus, etc. quidam sic objurgant quasi oderint: Quint. 2. 2. . 3. Is the child thus stiff and stubborn, thus confirmed in evil? Doth it stand against all the parents knocks and threats, like a rock, ? Consider then he must, whence was that Rock he wen? The parent is the quarry or pit whence it was taken, and whence it contracted this Tanquam dura sil●x, aut stet. V●g. rockiness. It cannot be too often considered, but it was the former consideration; the parent must consider this here, and it sufficeth to calm and quiet him, to take off from his eagerness, that the time was, when the child was not so stiff and so though; it was tender like a twig, so as a twig, or the sight of it would have moved and stirred it; but then the parent would not, it was too soon; the time was not yet, afterwards would be soon enough: Now if it be too late, he must thank himself; the parent might, but would not; he would now, but cannot b Aegrè reprehendas, quod sinis consuescere. Hieron. ad Gaudent. de Pacat. l. 2. ep. 16. Difficulter eraditur, quod rudes animi perbiberunt. Ad Laetam. l. 2 ep. 15. . Through the parent's fault and connivance it is, that the child is become as stiff as a stake, as unmoveable as a rock. If a parent can thus consider of himself and his child, his instructions will be more than his stripes; (so they should be always, and then they may save that labour & c Quò saepiùs. monuerit, hoc rariùs castigabit. Quint. l. 2. c. 2. pain) his tears will fall faster than his hands; his passion will be turned into compassion, and his prayers before and after will exceed all, for this peremptory nature is a crookedness, which man cannot make strait. Oh how good and how comely is it for a parent to water his plants (by help of a metaphor I mean his children) not as one did those in his garden, and as too many do those in their house with wine, but, in imitation of the Prophet, Hortens. vino irrigavit. Macrob. Isa. 16. 9 with tears! I will water thee with my tears, O Hesbon. An excellent water to make fruitful, for a child of many prayers and tears cannot perish if we may believe the Father's words to Aug. Mother. This may teach us, how to Aug. vita. carry ourselves in the unrooting of evil. Other considerations there are which may instruct the parent, when he is implanting good. Parents commonly teach their children the book and the needle, at least the beginnings in both. But they will say, They are the unfittest of many, for they have not the patience to hear the child read three words. So I have heard some say, and those not of the worst. The inconvenience here-from is great; therefore to cool their heat, and to arrest their hands while they are instructing, let them take upon trust these considerations till they can suggest better. The first is, 1 That the beginning in any kind of learning seems strange and hard to all, young and old, but specially to young folk; The Father must expect to see an aukwardnesse, an unaptness in the child, at his first entrance. The Arcadia tells us (it is a pretty fiction) that a Prince, the better to mask himself that he might not be known, took upon him a Shepherd's weed, and the Shepherd's hook he takes into his hand also. The right Shepherd, who will hold his thumb under his girdle, and, lying along upon the ground, will point you out this way with his leg, this Shepherd indeed, observing his instrument the hook nothing well managed, came to this Prince, whom he knew not, and gave him some directions touching the managing of his hook, but finding his instructions did not take, he went away in a fume, telling him, he was the aukwardest fellow at the hook that ever he met withal. A shepherd's hook was a strange instrument in a Prince's hand, he could have held a Sceptre better, and with better grace, but there must be a time to learn the well managing of both. And a little time will not serve to learn this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Xenoph l. 8. p. 613. Hom. Il a De Cyri. Instit. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. shepherd how to feed and govern men; that wild cattles, the hardest to govern of any, saith Zenophon too. I remember here what is reported of that Valiant and right noble King of Sweden, of fresh and bleeding memory, He was trained up for Government, being employed by his Father, as a Secretary to the State, and a Commander in the Wars, when he was but 18. But I recall myself to that I was speaking. Letters or a needle, to children are stranger things, than a Shepherd's hook in a Prince's hand; they wonder what they are, and what they must do with them; play with them they think, and so they may, and learn too; an easy way of learning, Irritandae ad discendum infan tiae gratia eburneas literarum formas in lusum offer, etc. Quint. l. 1 c. 1. Fiant literae velbuxeae, vel eburneae, etc. ludat in eyes ut & lusus ipse eruditio sit, etc. Hi●r ad Laetam. l. 2. ep. 15. but very expedite. It is a rule of one, and that was an ancient Teacher, Give children the letters of the Alphabet, fairly drawn or carved in Ivory, or any other solid or delectable matter, to play withal, that, by their sports, those forms might be imprinted in their memories, whereby we express all the notions of our mind in writing. And so Hier. counselleth also. What ever our customs are this way (they are none of the best) this we are taught by it, That we must make things as familiar to children as may be, and that we must draw them on with all pleasingness, I mean, in point of instruction. In learning any thing, they seem to pull, as it were, at a dead thing: It is a great point of wisdom, in the Teacher to put some life into it, that the child may see it stir, and coming onward, else the work may seem so hard to them, that they can better bear the smart of the Rod, than the labour of the work a See Aug. de Civit. l. 21. c. 14 Id inprimis cavere oportel it, ne studia amare nondum potest, oderit. Quint. 11. ; then discouragements follow, such as make them hate the book before they know it. A parent must be very gentle and patiented, specially when he is upon the beginnings of things, for they are hardest; it is the first consideration. 2. He must consider, that now the child is entered, it must be taught the same thing, again and again, and yet again, for yet it is not learned; The first impressions are weak b Quicquid incipit, rude est. Nemo non errat, nisi qui saepissime non erravit. Rumpal saepe stamina, ut aliquando non rumpat. Hier. ad Gaud. de Pacat. ep. 16. lib. 2. , the lesson is not firm, nor will it be kept without continual repetition; and yet, the parent must have patience, a necessary virtue and well becoming the Teacher, and as much promoting the learner, whereunto this, I conceive, would be very conducible. 3. Let a Teacher consider how unapt he finds himself to that Science he is newly entered upon: if a Teacher would learn something he knows not whilst he is teaching the child, what himself knows, he would see his own unaptness, and pardon the child's. As put case, while I teach the child Greek, I myself learned Hebrew. Whilst the mother teacheth her daughter her needle, she puts her hand to the Distaff (which she never did before, though Ladies have and it hath become them. The essentials of housewifery do well; but to the purpose.) A man would hardly think, how this would calm a Teacher; We forget quite what we did, and how unapt we were when we were children, learning something now, would make it fresh again; though the difference is much, betwixt a man and a child; and it must be considered. What we understand fully, we think a child might understand more readily, and hence proceeds more hastiness than is fitting, which shows the Teacher to be the verier child. 4. Lastly, let the Parent consider how long he hath been a disciple, and how little he hath learned. It may be an Elephant, or some imitating creature may be taught more in one month, than he hath learned in a whole year, in matters most necessary; this consideration, if it be put home, would calm him sure enough. And so much for the removing of the Lets. CHAP. FOUR Our nature, like a soil fruitful of weeds: What her evils are: How unrooted or prevented. NOw we look to the preventing of evils, which, while they are but in the seed, may be crushed, as it were, in the egg, before there comes forth a flying Serpent or Cockatrice: and I begin with that, which is most radically in us, and first showeth itself; that is † 1. Pride; it is the sin of our nature and runs forth to seed, rank and luxuriant the soon of any. It is the first sin which declares its life in a child, and last dies in a man. We read ᵃ that Abimelechs' skull was broke with a millstone thrown down upon him by the hand of a woman; Judge 9 34. then he called out hastily unto his Armour-bearer, Slay me, that men say not, A woman slew him: Observe, saith Chrysostome, a Tom. 6. ser. 1. The man was dying, yet his pride would not die. Indeed it is the very heartstring of our corrupt Nature; cut it, and that beast will die: but, like the heart in the body, it will hold out the longest. I shall speak more hereof in my second part, where we shall see the root of this sin and the fruit of it too. In this place, being upon the duty of a parent, I shall only show how fare we parents fall short at this point, and what our folly is: for what we should soon suppress in children, we first cherish and maintain. Indeed, all that are employed about them b Quint. de claris Orat. , are, for the most part, teachers of vanity unto them, but of nothing more than of priding themselves, and over-valuing their worth, which is nothing: whereto, I conceive, this makes a way very ready and compendious. † 1. If a child have some portion in the world above its fellows, than it is presently a master or mistress, and others its servants. He (I include both sexes) is taught to command, when he should learn to obey; and hath titles of respect given unto him, before he knows how to deserve them, or give them where they are due; he hath others under him, when he should be under others, and not differ from a servant c Gal 4. 1, 2 , (in point of subjection and obedience, it is the old and standing rule) though Lord of all. This inhanceth our nature above the worth of it, and makes the child think itself some body, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 8. 9 some great one, when it is a very little one, to that he thinks himself, a very nothing. I have observed, they, that have been masters, when they were but Boys, and in their season to learn subjection, have proved the basest servants afterwards, and boys all the days of their life. † 2. Another way there is to blow up this little bladder, which is, by putting on the child such ornaments (so the parent intends them) as serve, neither for necessity, nor ornament, nor decency, and then bidding the child, look where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Chrys hom. 41. m Gen 18. it is fine; An ordinary custom, and very effectual to lift up the mind; To teach the child so much to look on itself, that afterwards it cannot look of. I remember a merry fellow, if he did intent hurt to any person, would then give him a rich suit of apparel: A Eutrapolus, cuicunque nocere volebat, vestimenta dabat pretiosa. Hor. strange kind of injury, a man would think, but he found it a sure way and certain to hurt; He should find his enemy looking work enough; he would so look upon his fine costly , that he would forget the vileness of his body; And, for the mind of this man, so prancked-up now, it would be as new and as gay as his , and then he would hurt him, sure enough: For, this is a compendious way to take hurt, or a fall; To look upon the , and forget a man's self, and his first principles. Sr. Thomas More tells us of a country, wherein the men went very plain; but the children were as gay, as jewels, bracelets, and feathers would make them; It was his fiction, but it finds some reality and truth amongst us, with whom children are so decked up, and some also, who pass for, and walk as men; of whom, we may say, as the Prophet in a case not very different (for, they also lavish gold out of the bag, to adorn their Idol) Remember this, and show yourselves men. But sure enough Isa. 46. 8. our rule teacheth us otherwise, touching our children; That they are worse trusted with superfluities, till they have learned from us, the nature, use and end of apparel; why it was first put on, and since continued. In the mean time, an handsome, neat, but plain dress doth best, and is the safest garb. A wise man can see his way here, and guide himself and his child, between a cynical affected plainness, scanting themselves; and a pageant like ostentation, fomenting pride, and strange conceits; a Read Chrysost. upon Gen. 3. 1 vers. 21. Hom. 18. Abusing that most fearfully, to most contrary ends, which God hath given to make us humble and thankful. Our Proverb forbids us to stir up a sleeping dog; and the Greeks have another to the same purpose; We must not cast up fire with a sword; Both the one and the other teacheth us, not to foment, or stir up corrupt nature, but, by all fitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Educat. means, to keep it down, so may we prevent this evil. But we see the contrary is practised, we do stir fire with a sword, we do foment corrupt nature, by vain and fantastical fashions; such, as, if the Devil were in man's shape (they were the words of a grave and learned Divine) he D. G. could not be more disguised then now, in man's cut and garb. A great and a provoking evil, this; our duty is to prevent it, what may be, and betimes. Here is a fit place to plant in the Grace of humility, lowliness of carriage, how the viler a man is in his own eyes, the more gracious he will be in every man's eye besides. The lower his deportment is (so it be in truth and sincerity, and not below himself) the higher he is in true judgement. With the lowly is wisdom; and the eye of the Lord is towards him for good. More fully this in the second part. But here, let the child, have some old lessons, with his new , for that is all, besides his sports, he takes delight in. It may be told, That as the man must honour the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. ad pop. Am Hom. 19 We commend not an horse for his trappings, nor must we a man for his clothes; what availeth a body well clad, and a soul naked? 1 Pet. 3. 3. Aug. confess. lib. 1. cap. 7. house, not the house the man; so the person must put a grace upon his apparel, not the apparel upon the person. It is a poor ornament, and not worth the looking on, which is put-on, and off with the . The inward ornament is the grace indeed. And if the Parent shall intent principally, the beautifying of the inward man, his own, and his child's, he shall reap the comfort of both. And so much to the first, which showeth my scope, to propose a way only, not to determinate the same. 2. There is a spice of this pride, which shows itself in children before their teeth, in a froward stubborn carriage. The Parent must be as speedy in observing what signs the child gives hereof, either in words or gesture (thereby it is declared very much): And he must leave nothing remaining (so fare as he can help) of this iron sinew; out with it, and spare him not; The child's future good, and the Parents comfort depend upon it. Let him see and feel, that it is very unprofitable and bootless, to be sullen, froward, obstinate: leave him not till he be as soft as a pumpion, that is the counsel, and the way to prevent this evil, which will make him as unfit to rule hereafter, as he is to obey now. The Parent must be very watchful and active here; but now remembering he looks upon his own picture, as was said, his own Image right. Now heart answers heart, as face to face in water, or in Crystal; And therefore, we shall the less fear the father's passion. All compassion will be used, which is necessary and required; And so the stubborn spirit, which worketh all our woe, as was said, may be taken down, through God's blessing, who is looked up unto; for that, which is crooked, no man can make strait: And the contrary, grace may be instilled and enforced, I mean, gentleness of ameris ama. Mar. carriage, meekness of behaviour; oh how winning, how commendable it is! Love is the whetstone of Love, an attractive thereof ᵃ; I will tell thee, said one, how thou mayst make another love thee without a love-potion; a Ego tibi monstrabo amatorium, sine medicamento, etc. Si vis amari, ama. Senec. epist. 9 If we would be believed, we must live honestly: If we would be beloved, we must love hearty; Isid. Pelusit. lib. 2 epist. 148. Be pleasing and loving to others, and thou shalt have love again. A meek and loving carriage, will win the love, and draw the eyes of all unto us (as a clear Sunshine upon a fair Dial) where as, a rough, stout, and boisterous nature, doth thrust out a rough and hasty hand against every man, and will find every man's hand as boisterous, and rough against him; but gentleness sinks into the heart and wins it, makes the clearest Demonstration of a Gentleman. Others may assume the name, but it is the Gentleman's right, his, whom gentleness, calmness, sweetness of carriage doth denominate. There are other means to work and mould the spirit this way, which I cannot think of, but we must remember still, that there is no way like this; The looking up to the Lord, the spreading this crookedness and peremptory bent of nature, before Him, who only can subdue it, and set it strait. But the Parent must do his part, else God is lookt-up unto in vain. He must set the 21 chapter of Deut. before the child, there to read the punishment of a stubborn child. He must inform him, how unsociable a Nabal-like disposition is a 1. Sam. 25. 17. Latrant, non loquuntur; Cic. Brut. pag. 161. fol. Stridet non loquitur. Cal. epist. 339. ; How b 2. Sam. 23. 6, 7. spina, ex quacunque parte con spexeris, habet aculeos: Sic servus Diabo●. Chrysost. in Matt. 7. Hom. 9 lat. aut. untractable such a person, who is of the nature of a thorn. But above all things the Parent must bid the child behold; how God raiseth valleys, and takes down hills; Represseth the presumptuous, and giveth grace to the modest. 3. Spare not the child for his lie; children are strangely addicted to it, because they are children and understand not; he is a child, though a man threescore years old, that useth it. It is the winding crooked course; the very going of the serpent, which goeth basely upon the belly, and eats the dust. There is no vice doth more uncover a man to the world, and covers him with shame; It outfaces God, and shrinks from man; and what can be more childish? It unmans a man, debasing his glory, and making it his shame: It makes a man most unlike God, most like the Devil. I know not how a Parent can dispose of a lying child; he is unfit for any society. We take more content with our Dog, then with one, whose language we understand not, saith De Civi●. li●. 18. cap. 7. Austin; I add, And then with one, whose words we cannot trust: A Parent must labour hard for the rooting out of this evil. He may tell the child; That God is truth, And that He commands and loves the same in His creatures, and in our converse one with another; That He sees the secrets of man's heart, and will bring every secret thing to judgement: The Parent may show the child, as on a theatre, God's judgements on liars; how quick and sharp God hath been against this abuse of the Tongue, punishing it with Leprosy, and sudden death. And that He hath allotted to liars a place without, amongst Dogs: because they have abased themselves Reve. 22. 15. below men, etc. But perhaps the rod is the only thing, which yet the child fears, and understands, and let him feel it now for the preventing of this great evil, but yet so handle the child that it may not run further into the thicket, and shift the more, as he, we spoke of, did into the house; Thereby the child will be the more hardened against the next time. A child hath no more wit but to think as too many old folk do, That an evil is cured with an evil; which, as one saith, is a most absurd conceit, there being no remedy against Isid. Pelus lib. 2. epist. 145. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Isid. the evil of sin, this specially, but confession, and repentance; Therefore handle the child with great discretion at this point. And let the child find some profit in speaking the truth, and encouragement that way; that, if possibly, it may be prevailed with by gentle means. Children that will not lie, so He was their Saviour, Isa. 43. 8. A parent may hit on a better way than I can point unto him; many ways he must try; and I am confident, nothing will more pose him, than the way to take, whereby to pluck down the child's stomach, and to fetch out his lie. And yet, in case he cannot do both, specially the latter, he will be posed as much, how to dispose this child for afterwards. The Lord direct the Parent, and bless the child. 4. Suffer not the child to be idle, nor vainly employed; keep him in exercise and in breath. Accustom him to fitting and moderate labour in the morning of his life, and of the day. Labour is the pickle of virtue, it keeps our faculties Labour muria vn tutum. of body and soul, sweet and fresh, as the pickle keeps fish or flesh. Idleness and sloth, like standing waters, putrifies. It is the very rust and canker of the soul; The Devil's cusbion, Hic motus aquas maris à putresactione tuetur, Magir. his very Tide-time of temptation, wherein he carries with much ease, the current of our corrupt affections, to any cursed action: The very hour of temptation, wherein Satan joins with our imaginations, and sets them about his work to grind his greefe: for, the soul, as a mill, either grinds that, which is put into it, or else works upon itself, our imagination, is the souls first wheel, ever turning, and naturally, it is evil continually; and yet, as that moveth, so the other wheels stir; we are ever weaving Spiders webs, or hatching Cockatrices Eggs, that is, naturally, we are always imagining vanity or mischief. Therefore it is good and safe to find the mind employment, and employment to good purpose: for an unemployed life (like a Servingman, whose only work is to hold a trencher, and carry a cloak) will prove a burden to itself, or to the earth that supports and maintaineth it. We must look to this betimes in children, by giving them fitting work, and using them to some hardness, else the inconveniences will not be small. I have observed, when a child, put forth to learn a Trade, could not endure the toil (for every labour is a toil to him, whose chief work was to lie by the fire, or in the street, and field taking his pleasure) so home he returns, to his pottage, and bread and butter, whence he had his growth, and the worst part of his breeding. This kind of Culture, will cause an infection, which, if it takes the child now, will not out of the bone hereafter: it is the disease, the sturdy beggar complained of, but when he was searched (for so he was) it was found to be idleness. Camerarius hath that pleasant Story (so he calls it) in his 16 Chap. and it may teach us so much in earnest; That, if we employ not our children when they be young, they will make head against our designs, when they are grown up; and choose rather to beg then to work. Let the child hear often that of the Wiseman, He that is slothful in his work, is brother to him that is a great waster. And that Prov. 18. 9 also, cap. 22. 29. Seest thou a man diligent is his business? he shall stand before Kings: he shall not stand before mean men. And it will not be amiss, if the father take the child by the hand, and so go together unto the Ant, that they may consider Prov. 6. 6. Parvula, nam exemplo est, etc. Hor. Ser. lib. 1. Sal. 1. See Chrysost. ad pop. Antio. Hom. 12. her ways & be wise, for so they are commanded. Let the child often hear the Apostles rule, 2. Thess. 3. 10. If any will not work, neither should he eat. And let him understand, what the Apostles meaning is. Eph. 4. 28. Let him that stole, steal no more, but rather let him labour, etc. Remembering still; that the child's calling, is, to fit him for a calling; and his work, to fit him for both, for his calling, and labour in his calling, Job 6. 7. whereto he is borne, as the sparks fly up-ward. Other notes there are of ordinary observation, which a child may observe, from himself and the creatures about him; All the members of the body are active in their places, for the good of the body; and all the creatures a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. Tom. 6. in vet. Test. pag. 54 2. in their courses serve for the good of man; how unreasonable and unbeseeming a thing is it, That only man should be a slug, amidst so many monitors, which call upon him for diligence? Besides, God is a pure Act always doing, I and my Father work hitherto; And the liker we are to Him, the more we are versed in well-doing. But remember this, and you have all; That * Math. 25. 26. wicked and slothful go together. 5. Look well with whom the child doth converse; There is a companion b Lege Isid. Pelus. lib. 3. epist. 124. & lib. 4. ep. 35. , whose words fret like a gangrene, and corrupt like a plague sore, from whom the child receivesan impression quickly, which will not quickly out again. If the Air be infectious; if the place not wholesome, we will remove our children quickly: we are not so careful for their souls, saith Chrysost. c De Vit. Mon. lib. 3. cap. 7. but that is our great blame, for the breath of a wicked companion is more contagious, then is unwholesome Air. Above all things avoid that pest or plague of the mind, bad company saith Lip d Ante omnia pestes illas animorum sodales malos. Cent. 1. ep. 78. & 82. . The companion of fools (that is of wicked men) shall be destroyed e Prov. 13. 20. . A wicked man (he is ever the foot in Scripture phrase) continuing a foot, that is, in his wickedness, shall be destroyed, that's out of doubt. But why; The companion of fools? that's the doubt and All the question. The answer is easy, for, The companion of a fool, will be a fool, he will learn folly, it needs no question, for wisdom hath spoken it. It is an old saying and true, we cannot come fairly off, from f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Theog. foul company. We must still remember, Evil words corrupt good manners. Evil soaks into the heart by the ear, and eye, as water into wool; like a tear g Removenda ab aspectu ne tanquam lachryma ab oculis in pectus cadant. Strad. lib. 1. Prolus. 3. p. 719. , it falls from the eye downward upon the breast. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plutarch in the life of Demetrius hath an excellent observation; I note it, because it cometh double to a Christian. The old Spartans' were wont, upon festival days, to make their servants drunk (whom they called Ilotae) and to bring them in before their children, that to their children might beware of that distemper, which takes away the Man, and leaves a Swine in the room. The Author Censures this custom, and that in the observation; (We do not think this an humane correction of a vice, which is so preposterously taken, from so depraved a fashion and distemper. It cannot become a man; It is not a man▪ like conceit, to think, that a child will learn temperance, by observing intemperance, so fare out of Plutarch. Wickedness is both more insinuative, and more plausible than virtue; especially, when it meets with an untutored judge, etc. saith Bishop Hall. It is certain, A bad a Censure of Travel. sect. 3. see sect. 4. example hath much more strength to draw unto sin, than a good example hath to draw unto virtue, as one will draw faster downhill, then four can draw up, which tells us the reason also; our natural bend and weight tends, and doth Bias us, that way b Omne in praecipiti vitium stetit. Juv. . And thence it is, that one bad companion (which was the old complaint) teacheth more evil, then four instructors good c Plus nocet Gorgias quam prodest Cratippus. Our nature is like unto fire, which if there be any infection in a room, draws it straight to itself: or like jet, which omitting all precious objects, gathers up straws and dust. Dr. H. Censure of Travel. sect. 21. Corrupt dispositions, out of a natural fertility, can both beget and conceive evil alone, but if it be seconded by examples, precepts, encouragements, the Ocean itself hath not more spawn; Ibid. aqua in areolâ digitum sequitur praecedentem: ita aetas mollis flexibilis, & quocunque duxeris, trahitur. Hier. lib. 2. epist. 16. p. 201. Vix artibus honestis pudor retin●tur, nedum inter certamina vitiorum. Tacit. An. 14. 4. . Servants teach children much hurt, I mean, such (for I have no low esteem of any office in an house, be it never so low and drudging) who cast off their Lord's service, and serve the basest master in the world; such, who (as Sr. Tho. More saith) are worse than old lumber in an house; They do not fill up a room only, but do much ill service; A child with such foul companions, fits as ill, as the Fuller with the Collier, it will be blacked with them; They will be always opening their rotten wares before it, so empoisoning the child with language as black as Hell: The child is not safe in the Kitchen with these, but if the servant, he or she, be good and faithful; of a grave and wise deportment: Then the parent hath a Treasure; and a good Espial; He shall the better watch over his child, and see into his disposition. 6. There is a sickness of the fancy as well as of other faculties, and the distemper thereof is quickly shown by the tongue, which is but one member, but a world of wickedness; it quickly runs out and commits a riot, and leaves us to wishing, that we could recall ourselves, which (now the word is out) is as impossible, as to recall a bird upon her wing. It is good to look to this betimes in children; and, because it is a child and cannot speak, teach it silence. And this the parent may teach himself and the child under these notions. † 1. That the tongue is called a man's glory; and, that it may be, as it is called, he must make his watch strong▪ He must examine his words before they have leave to pass their bars, pale, or enclosure, (a minute after is too late) to what purpose they would out. † 2. God must be looked up unto here; man hath made wild creatures tame; but the tongue no man can tame. It is the Lord that must shut and seal this graves mouth (the throat is, naturally, an open sepulchre) it is He that makes the watch strong; if He keep not the mouth, as well as the City, a Psal 141. 3. See Trem. than the watch is set in b Fragiles sunt nostrae serae, nisi Deus illas servaverit, etc. Chrys. in Matth. 24. Hom. 51. lat tantum. vain. † 3. And as we must look up to God, so must we into ourselves; this abundance is in the heart, as we read after c Second part. Pro. 4. 23. ; the heart is the well or cistern, whence the mouth fills and emptieth itself. The heart must be kept with all diligence; We must keep that springhead clean, as we would do the fountain, whence we do expect pure and wholesome water d Psal. 141. 3. Trem. ; as the heart is the fountain of life, so is it of well-living, and of well-speaking: with all observation keep the heart. † 4. And this considering, how quickly a man's tongue ensnares him, exposeth him to trouble, even to the will of the adversary, who lieth at the catch, and layeth snares, and makes a man an offender for a e Isa▪ 29 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eurip. Bac. pag. 14. word; that man who hath no command of himself here, will be still in the f Prov. 19 19 Trem. reads it otherwise. briars; if you help him out to day, (saith the wiseman, and it deserved our mark) he will need your help again to morrow. If you deliver him, yet thou must do it again. Such snares our words are, which must be considered. The wise man's saying is to be noted, g Prov. 14. 3. Trem. In the mouth of the foolish is a rod of pride: that is, a foolish man carrieth still about him, his feruler or lash, which will put him to pain enough, because he will speak in the pride of his heart: And it is observable which follows; A fools mouth is his destruction, Chap. 18. 7. and his lips are the snare of his soul. A slip with the foot doth not offend us so much, as may a slip with the tongue. And yet a slip of the foot hath slipped the leg out of joint, and caused much pain; but a slip with the tongue hath caused shame and sorrow both. Therefore he wrote well to his friend, that told him; You had better fall in your floor, or pavement, Isid. Pelus. 1. Epist. 459 then by your tongue. An hurt by a sudden fall may be quickly cured; but a fall by a rash word hath so broken a man, that he could never be restored, set strait and in joint again; his rashness hath been his ruin; not his rod only, as we heard, but his destruction, as we have read, and known: which may be wisely considered by the wise in heart, for it is not in the Philosophy of fools to consider, that an unbridled tongue is stormlike, sudden, violent, and devowring, which sinks our ship quickly, or precipitates us upon the rock of offence. It is an ordinary expression in Homer, but of no ordinary use, What a word hath passed, the bars, rampire, or pale of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vallum aut claustrum dentium. thy teeth? employing thereby and teaching, That our teeth are set, not so much to chew our meat, as for a trench, wall, or double pale of Ivory about our tongue, to restrain, compress and stop our words, lest we utter them rashly, before right reason and judgement have given a worthy pass unto them. † 5. We must consider also, that we must give an account Est aliquid quod ex magno viro vel tacente proficias. Aliquis vir bonus eligendus, & ante oculos habendus, ut sic tanquam illo spectante vivamus. Sen. Epis. 11. leg. Cl. Alex. Paed. l. 3. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strom. l. 7. 523. 2. Chro. 16. 9 count of every idle word, and that to Him, who seethe not as man seethe, therefore set we ourselves still as in His presence; the main and chief help. The Heathen man would say, It were good for a young man to think some sage and grave Cato were at his elbow, over looking his actions, and hearing his words, that would awe him; How much more then, should the eye of the Lord awe us, which runs too and fro throughout the whole earth, to show▪ himself strong in the behalf of them, whose heart is perfect towards Him? That's very moving, which Laban said to jacob: we are now upon parting, no man is with us, here is none to witness what hath passed betwixt us, but this heap, and that is but a dead remembrancer: but the Lord▪ watch between me and thee, when we are absent one from another; if thou shalt do so and so, no man is with us, see God is witness betwixt me and thee. Nothing should so much awe us, as that God is witness of our words, if we consider he doth watch over us, we will make our watch strong, and not lightly offend with our mouth. And so much to teach us silence till we know how to speak. The brief of that, which concerns the instruction of the child, is but this short lesson. Suffer not thy child to speak vainly, much less wickedly, whereto it is very prone. Lose words will quickly produce lose actions a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Paed l. 2. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stro. l▪ 1. p. 205. . Therefore give not liberty to much babbling, there will be much folly; a sea of words (as the proverb is) but not one drop of reason ᵇ; and it leadeth to a very bad custom. Remember the Preachers lesson; Speak, * Eccles 327. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paed. lib. 2. young man, if there be need of thee, (that's the Rule to judge, when speech is better than silence) and yet scarcely when thou art twice asked. If then it be a daughter, let her words be answers; silence ᵈ is a woman's virtue, and there is no danger * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strom. l. 2. p. 285. there. So she may learn to open her mouth with wisdom e Prov. 31. 26. , and then she shall have joy by the answers of her mouth: for a word spoken in due season, how good is it f Prov. 15. 23. ? 7 A parent must look to it, that an oath be not heard from the mouth of a child; he will learn it sooner than he will his prayers. From his mouth, it is like a word clothed with g Eccles. 23. 12. death. Here the Father is, as he is in every thing, very exemplary, the child must honour the father, and the father owes a reverence to the child h Maxima debetur pueris rever●ntia Juven. , the elder sort must carry themselves reverently before youth; and in this point very circumspectly, or else there is no hope but that the child will practise, as he hears and sees. Therefore our Lord's prohibition must hold in the parent, else the child will be lose and run out. Swear not at i Matth 5. 34. all; not at all willingly, but forced by k Vel authoritate deferentis, vel duritie non credentis. authority, or incredulity; not at all, rashly or lightly; not at all by the creature, we cannot make the least that is, and if we use any thing in a vain and light manner, whereby God hath made Himself known to man, we take His name in vain, and we know what follows. I cannot but remember how often that golden-mouthed Father warns the people of Antioch, That they swear not, that they beware of oaths. It is the close almost of every Homily. And in one place, he speaks very plainly, and to a child's capacity, Away, away with this wicked custom of oaths, and let us give but so much honour to God's Name, as we do unto our best clothes; it is our manner to reserve them for solemn times, for special service: Good friends, let us not so fare contemn our own souls, and their everlasting welfare; as that we use the terrible Name of God more dishonourably, than we will our clothes. So that Father. All means must be taken, whereby Hom. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the child may conceive the Name of God aright, to be, as it is, dreadful and terrible. And lesser things must be avoided, though they were not evil in themselves, to prevent an evil, whereto they lead. Our Lords following words yield us our lesson; Let your communication be yea, yea, nay, nay. I think of the Friars note here, it is a good one; When the heart saith yea, than the tongue must say yea, that is yea, yea: and when the heart saith nay, than the tongue must say nay, that is nay, nay. a Quod affirmatis nude affirmetis, quod negatis, nudè negetis. Bezaes' note is to that very purpose, What ye do affirm, ye must affirm hearty, clearly, without reservation, (a Popish sleight b Latebra perjurio Cic li. 3. pag. 143. Quae dixeris jurasse puta. ) in all sincerity; and what ye do deny, deny it so too. An c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pelus. l. 2. Ep. 146. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. 7. p. 527, 528. honest man's word is as good as his oath, & of more credit. For a man to use his faith and troth (too ordinary words) showeth a man hath no credit, for he sets his jewels to pawn; if he had faith indeed, or truth either, or knew how precious they were, he would not be so lavish of them. Yea. yea, must be enough; Nay, nay, sufficient, unless the cause be weighty, and before a judge, as was said, and if so to a parent, much more to a child. Assuredly, for Christ hath said it, Whatsoever is more than these, cometh of evil. † 8. And here I do not hold it any impertinency, to teach the child (for the Father's sake) as before, to hold his tongue, till he hath examined his words, and their errand: so here, to give words their weight, that being spoken, they meant what they said. A wise man looks * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. before he leaps, and well adviseth before he speaks but when he hath spoken, he will not think he hath done: We hold it a foul disgrace if a man shall give us the lie; we must not put that disgrace upon ourselves, suffering our actions to disagree with our words, which is to give our selves the lie. Lelius passeth a short censure upon Cato and Socrates, but he makes a wide difference in their commendations. We have heard much from the mouth of the one, we have observed more from the hand of the other. * Hujus enim facta, illius dicta laudantur. The one man's words are commended, the other man's deeds. Bodin giveth a shorter censure, but no commendations upon that holy-father, Pope Alexander the sixth, and Borgia his son, The father never spoke what he meant, The son never did what he spoke. Their Maxim was, Give thy word to all, Keep touch with none; And this was Dare verba indeed, in plain English, Knavery by your leave. An honest man will not pass his word lightly, no not for himself, much less for another, for than he takes the ready and rode-way to need the same courtesy from another. But when his word is passed, he holds it as firm as his oath. Show me a man, that makes light of his words, and I will show you the same man, that he puts no weight in his oath: if he breaks his word with you, no bands a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. will hold him, except one, that hath his hand in it; and the reason thereof is plain, because he knows that is a manuduction to the prison; he will hold with you there, because he knows, if he do not, that the prison will hold him, for that is a strong hold. Remember we, that we hold it the greatest indignity in the world, if a man can do to us, as sometime he will threaten, if he can make us Eat our own words; Beware we, that we do not put this dishonour upon ourselves, which we could not brook from another. Of all beasts, we have them in greatest detestation, who devour their own young (such beasts there are;) our words, what are they, but the issue of our own mouth? And if we resume and recall them, what do we other then eat and devour our own offspring? And hence a child will learn (it is not too subtle for him) to detest their Religion, who doctrinally b Qui dogmatizant mendacia. teach; That words, how solemnly so ever pronounced, are like Gypsies knots, fast or lose at the Church's pleasure, no faith, no keeping touch with any, but as it maketh for advantage: c Nulla fides n●si prout expedit. No; what say they to the three year's famine? That is a resolved case. 2. Sam. 21. so is that also, Ezek. 17. 16. 17, 18, 19 very worth the noting. And we learn too, what Pharaoh teacheth by the light of nature, saying thus to joseph, Sith thy Father hath made thee swear concerning the place of his burial, by all means go up and bury thy Father d Gen 50. 5. 6. . But let us mark that, which is most remarkable, that, which is to be wished were forgotten, but it cannot be. How God hath reproved this breach of covenant from heaven, witness that sad, sore and grievous stroke, which by a Divine hand, was inflicted upon that King e Lewis King of Hungary. Vladislaus. , and his whole Royal army, who made an oath, taken upon the holy Evangelist, for the concluding a peace with the Turkish Sultan f Hist. profan. Medul. p. 8 23. , but a broker to unworthy ends; yet is an oath the greatest security that can be given, the only chain on earth, (as one saith g S. Dan. Henry third p. 167. ) besides love, to tie the conscience of a man and humane society together. Mark we must also, in that stroke, that the like vengeance was remarkably executed upon the Cardinal, who absolved the said King from the said oath: for being wounded unto death, he was found lying in the high way by Gregory Sanose, ready to give up the ghost, and seemed but to stay to take with him the bitter curses of such as passed by, flying from the battle, as the due reward of his perfidious absolution. What will the Pope now (for the league was disannulled by power from the Pope) or his Cardinals, that now are (for it was by persuasion of julian a Cardinal) what will they say to this vengeance? to this sad stroke? for Lege Barcl. Euphor. 4. p. 360. & Asch▪ Tox. p. 26. Psal. 15. as that ●reach of covenant was to the reproach of the Christian name ever since; so was that vengeance to the infeebleing the Christians arm to this very day. Besides all this, we must remember the words that are so plain, A good man speaketh the truth from his heart, and though he swear to his hurt, yet he changeth not; what say they to all this? Nay, I cannot tell, nor themselves neither: But this we can tell, It is as familiar for them to eat their words, as it is to drink blood; they are infamous all over the world for both; i See Mr Bolton direct. pag. 232. therewith they are filled as a bottle with wine; Drunk with the blood of the Saints. Tell the child this, he may understand it, and so understand it, that he will never look back to this Sodom, never return to that Egypt; for a silly fish (the Naturalists say) will not come to a bloody hook. Now for us men, if we show ourselves men, we have from hence made David's conclusion; I have sworn and I will perform k Psal. 119. 106. it: when we have sworn, when our words are within that enclosure, we dare not breakout, we will perform, we are fully purposed so to do, if in licitis; l Juramentum non debet esse vinculum iniquitatis. Zanch. de Spons. if not, we know the rule: Remember we must still what the Lord saith to David; for as to David, so to us, He hath sworn to do His people good, yet do they provoke Him with many unkindnesses and much hard usage every day; and though they do so, so often break covenant with Him, yet will not He break covenant with them, nor alter the thing that is gone out of his lips m Psal 89 34. . This we must observe for our imitation, for they keep us from perishing. And thus much, that parents may learn, and that they may teach their children how sacred a bond an oath is. § † 9 We may observe children very abusive one with another; they will seem not to know one the others name. Prevent this evil quickly in teaching them better manners; they have no excuse for that fault, the child knows his name, and who gave him that name, and wherefore? for distinction sake he knows that he might call others, and be called by the same name. If a parent hear a Nickname from a child's mouth, let the child feel the parent's hand. Tru●●●e, the abuse is not light. § 10. We may observe them very quarrelsome, striking one the other, and very commanding over servants, though, during their minority, or nonage, they differ not. Their words should be entreaties, they must be commanded, not command; If they strike, they must feel the blow, from the hand, to whom it doth belong. One commander is enough in a house, and the child must be taught awfully to observe that one, whether him or her; Remember still, that a Aug. decivit. 14. 12. Obedience is the best lesson, that a parent can teach the child. And look he must that the child learn it, as he looks to have him prove a peaceable man hereafter; else, he will prove a great troubler of the house, perhaps of the whole state. § 11. We may observe children very ready to uncover that, which Nature hath hid; no point of their innocency this, at these years, to show their nakedness, which heathen have shamed to do. b Cic Ossic. 1. p. 53. Aug. de Civil. 14. 17. Clem. Alex. paed. l. 2. c. 6. p. 125. etc. 10 p. 141. & lib. 3. p. 187. Zanch. cap. 1. Gen 1. 21. Nature hath taught us so much at this point, and they, who had no other light, that I need but point at it, and refer to the margin; But believe me, children must have instruction and correction at this point, they will need both. § 12. Children will mock, scorn and scoff very ordinarily, especially such as are poor, impotent or deformed, as if such had not the same flesh with them; or, as if God made not the difference. We see it daily thus; If God doth afflict any, laying them low, such these children will have in derision, they will, as job c Effraenate in me invecti sunt, quasi immissis vel excussis habenis. Job 30. 11. saith, let lose the bridle before such pooreones, speaking reproachfully with their lips. We know the danger and our duty, let them not scape by any means, it is very evil in itself, and it tends to more. I would children were only faulty here, and that they did not learn it of their Elders, who, not only too d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must use our servants as we would be used, for they are men as we are. Clem. Alex. paed. 3. cap. 11. A noble man was wont to make his servants drudge like horses▪ and when they were at their drudgery, his manner was to curse them, and to call them by no other name then dogs. Not long after, falling sick, his voice was taken from him, and when he would speak he barked. Camer. tells this story. (chap. 86. p. 436.) as a judgement wrought amongst them, and which he saw, which may teach us so to speak to, and so to use our servants, as fellow-servants, for so they are; (as one saith) Inferiors to us, but men with us; servants, but fellow-servants. Macrob. Sat. lib. 1. cap. 11. imperiously command those, that are in subjection to them; but also, too often abuse some poor silly creatures, yet of the same mould and image with them, as the Philistines did Samson, fetching them out to make them sport. Assuredly, the lowest of men is too high and noble a creature, for the highest man on earth, to vilify or trample upon. Though yet (not to speak of some in a lower orb) so the proudest man on earth (for he saith, he is as high above Princes, as the Sun is above the Moon) hath dealt with those, whom God had exalted, putting them under his foot; and he said he hath Scripture for it, (Psal. 91. 13.) But there is a Scripture fits him better, and will hold him; Proud and haughty scorner is his name, who delighteth in proud wrath, Prov. 21. 24. Note we this, That as in the body natural, so in the body politic; God hath set no one higher than the head, and no one lower than the foot; he must not be set under, he must not be slighted, scorned, or contemned. He that made him, made thee, He doth thee service here, contemn him not for that, but bless God that made thee the head. Remember also, we have all one Master in heaven, before whom we must appear, after we have laid together in the earth. § 13. We may observe children very ready to curse others, and wish the plague and pox upon them; They consider not, what a devourer the one, nor how loathsome and defacing, the other. Indeed, they know no other plague, but the rod, so they account it, and let them feel, how sovereign a remedy that is, against the plague of the tongue (for it is a plague indeed) there is no more to be said to it, but what hath been said, that must be done. We may observe also, that children are very apt to curse themselves; for they know not what they say. A child will ordinarily say; I would I might never stir hand or foot; They will wish, I would I might never speak; I would I were dead; and yet worse than these; I would I might be hanged; and yet worse, The Devil take me. All this these poor children will say; who sees them, and hears them not, saying even so? They consider not, how soon God can whither Chap. 4. §. 13. the leg, as well as the hand; The King shall stretch it forth, but cannot get it in again. They know not, how soon He can stop the mouth, and hold the eye, and restrain this little vapour, our breath; and then, where is man, that speaks so proudly? They know not how soon, God can say, Be it so, as ye have desired. Children must be taught, That in God they live, move, and have their being: In His hands is their breath, and all their ways e Dan. 5. 23. , Him they must glorify. And for the better enforcing hereof, the parent may note, for the child's instruction four examples of those, who spoke rashly, and were paid home in that they spoke against themselves. † 1. We read, Numb. 14. There in a discontent the people murmured, and wished themselves dead, verse 2. At the 28. verse The Lord saith, As ye have spoken in mine ears, so will I do unto you; so their carkeises fell in the wilderness. † 2. We know who answered and said, His blood be upon us and our children f Matth. 27. 25. even so it was; An heavy imprecation, and most heavy it lieth upon them, even unto this day. It pursues them (saith g Tanquam ationitos & terrefactos. Aretius upon that place) so as we may know the jews and distinguish them from all others in the world; for they look as men affrighted and astonished, They are an astonishing example of God's smoking wrath, and written for our example, who come the nearest to that Mother-Church in our receipts and returns, I mean, in mercies and in sins. And this may teach us also, that we speak not rashly against our selves, nor reject the Counsel of God against our souls h Joh. 7. 30. nor trample under foot the Son of God, counting the blood of the covenant an unholy thing i Heb. 10. 29. Ch●ysost. speaks sadly, touching this abiding wrath upon the Jews, and the cause of the same. 1. Tom. Hom. 37. orat. 4. ; for as that blood, being sprinkled on the upper doorepost, that is, on our hearts, speaks better things than the blood of Abel; so, being rejected and despised, as blood cast on the threshold and under foot k Mr. Ainsw. Exod. 12. 7. , it speaks the sorest wrath: witness the example we are now upon, I mean the judgement of the jews, which is become a sign, conspicuous to every eye, as a Banner displayed, or as Ensigns lifted up l Numb. 16. 10. Exemplum omnium oculis expositum, ut est erectum signum. Trem. . † 3. There is a third example of a Knight, who suffered above twenty years since on Tower-hill. I will note what he spoke to the people at that time, when it was time to be serious; for he was taking his last leave of them, and of the world; Thus he spoke, I was a great gamester, and still haunted with ill luck; once and it was in France, having lost a great sum, I solemnly wished, would I might be hanged if ever I played again: I quickly forgot what I had so solemnly promised, and fell to my game again; But now, you all see, how God hath paid me home; a man, not likely to breathe my last here, in so open a place: so sadly spoke, that sad Gentleman, at a sad time, and as sad a spectacle: And, with many good admonitions, and savoury expressions, he yielded his body to the justice of the Law, and his spirit to Him who abundantly pardoneth; and so died, as one, that had hope in his death. † 4. Dietericus, in his postils m First part imprinted, 1631. p. 410. Colum. 2. , tells us a yet sadder example; not of his own knowledge, but from another's Relation, of much esteem and credit with him, The Relation is this, A young Gentlewoman of good note and breeding, portion and proportion answerable, had set her affection upon a Gentleman, but too low for her rank, or not rich enough, in the friends esteem; yet, to assure the young man to her, and herself to him, she solemnly wished, The Devil take her, if she married with any other. The parents shortly after found out a fit match for their daughter of their own choosing, for the other liked them not. I remember not well, how the maid was pleased, but the parents were, so the match was concluded: This we may note by the way; If the question were put to parents, what sway reason doth carry in the making of matches, I believe they that go for wisemen might be posed, or else ashamed to answer the truth: Affections do sway most with young persons; Money, and such by-respects, with the old; so the match is made, and the child is undone (more of this in the second part) the sequel hereof was this; To Church the maid went with another (not her own choosing) and, with the parents consent, to him she was married; home they return, and then to dinner; By that time they were set, there came two gallants to the gate, and, seeming well appointed for a wedding solemnity, in they were brought and accordingly entertained; After dinner they had their dance, and these strangers the favour to dance with the Bride. In the midst of the dance (and so the Music was spoilt) away they whipped the Bride, the friends saw her no more, only her they found, for the Devil had no quarrel against them; so goes the Story, And if so, there was a feast turned into mourning, and a rash wish paid home. Much credit is given to the relation; but this weight certainly it hath; To bid us beware of that adversary, who, like a roaring Lion, seeks whom he may destroy, and waiteth but his commission; when that is granted, he will be as quick, as he was with job, to the uttermost extent of his chain. And yet, as if we never read any of all this, not how he hath tormented the body; not how he delights in the vexation and pain of the creature, in proud wrath; as if we had neither heard nor read this; both young and old, speak as lightly of the Devil taking them, as if he were their familiar friend, and would use the creature kindly: And they speak as lightly of damnation, as if perishing for ever were nothing; and everlasting burn but a light matter, it Lege Comerarium oper. succ. cap. 86. pag. 482. had no more heat in it, than a glow-worm: we have heard that, which bids us beware, and instructs the father and the child very much. I have done with the tongue, that unruly member, which causeth our trouble, and commands our watch; children's hands must be observed also, as we partly heard, and now followeth. § 14. We may observe children spoiling much more than they eat, like calves, that make many orts. They cannot understand what a blessing they have in their hands, therefore they cannot prize it. But look to them herein, so shall you prevent a great evil, and a great provocation, the treading under foot God's good creatures: In an house, where I once lived, the children had their trencher full, and their hands full, and mouths full, all at once: Some was spilt on the ground, and some upon the trencher, for commonly children's hands are so foul, that none will eat after them. The parents did not well observe it, and servants worse. There was plenty, and where that is, it is hard to pick up crumbs; sickness came, and took away the parents; and the Parish the children, one friend takes one, and the second another; at home was nothing, there had been too much spilt. This may mind us of Christ's rule, and practise, That the broken meat be taken up, and nothing kept so ill, that it is not fit for the prisoners basket. We may also consider, If God send us cleanness of teeth (which we may fear) it will add much to our smart, That we now want, what we once spilt, or suffered so to be, or worse; That, when the fuller furnished our tables were, the fuller of vomit and filthiness they were; The fuller our pastures, the more, like beasts, we trod down with our feet, and kicked with our heel; The more God's blessings were, the more we forgot the Giver; The more slightly we esteemed, the more carelessly we cast away the fruits of His bounty towards us: The parent must remember, and he must remember the child of it often; That the hungry stomach calls out for bread, bread, and accounts it for dainties; Yea, unto that soul, every bitter thing is sweet n Prov. 27. 7. . Water out of the rock is o Psal. 81. 16. honey to him. So Chrysostome enterprets those words of the Psalm, Ad pop. Ant. Hom. 2. But bread is dainty indeed, that's the staff of life, it is All. If bread be dear, that makes a dear year, how cheap so ever other things are, Though what is cheap, when bread is dear, unless it be the needy-mans' household stuff, his dish, or his stool, etc. his cloth, or his bed, or his millstone; any thing he hath, all he hath, shall go for bread p Vbi panis desicit ibi omnia sunt venalia. . Where you find no bread in a house, there look to find nothing, but thin cheeks, hollow eyes, and a black visage. All goes out there, that bread may come in. A man will sell himself for bread, q Gen. 47. 19 Man hath eat the off all r Ingluvies cum interaneis. 2 King 6. 25. Trem. or garbage of Doves, that which we cast to Dogs, but they will scarce eat it; Nay, man hath eat his own flesh for want of bread. All these the sacred Scripture tells us, and it is good to tell it the child. It is proper also to tell the child what our Chronicles do report; That in King William the conquerors Reade Dr. Gouge D. D. p. 170. days, 1069. there was a dearth, which eat up the inhabitants, so that some part of the land was wasted without people, none left to till the ground for the space of nine years: In that time of distress we read, they did eat man's flesh. In King Henry the thirds days, in the eighteenth year of his reign 1234, many perished for want of victuals. In the ninth year of Edward the second, 1315. the extremity was such, that hors-flesh was accounted great cheer, and some eat their own children; and the thiefs in prison did pluck in pieces those, who were newly brought in. In the year 1440. bread-corne was so scarce that the people made bread of Fern-roots. This dearth was in the eighteenth year of Henry the sixth. In the eighteenth year of Henry the eighth, Cornfields and pasture were destroyed by the much rain, which fell in November, and December: than it was dry till the twelfth of April, and from that day, it reigned both day and night, till the third of june, whereby the famine was sore the year following. Many such sad stories there are, touching the extremity of famine; s Lipsius' de Constant. lib. 2. cap. 23. Lipsius hath some, so hath Eusebius cited by Mr. Brightman on Revel. 6. 8. Dr. t Apolog. lib. 2. sect. 4. Hackwell hath some of these before mentioned, with an addition of some other; But we have all summed up together, in that sad Relation out of the Palatinate. If this be laid to heart, many things will be reform, which are now quite out of order; and amongst many, this one; Parents or Governors, will take care, so far as is possible, That there be an humble, thankful, sober, v If we take what sufficeth nature, it is nourishment, pleasure, health; if more than sufficeth, the contrary. Chrysost. ad Heb. cap. 12. Hom. 29. temperate use of the creatures, so as they may refresh, not oppress; this will be their care; And they will look to it also, that the broken meat be taken up, that the least crumb, which can be saved, be not lost; no, not a crumb. § 15. We that are by nature children of wrath, have in our nature so much fierceness, as that we cannot credit nor believe it, though another should shed tears over x 2 King. 8. 11. Virtutes & vitia non sunt priusquam lacessantur. it, until the foundations of our natures are discovered; The occasion offered; and the restraint taken off. A swine will keep clean in a meadow; Lime will not smoke till you put water to it; A Lion sleeps waking, with his eyes open; and wakes sleeping, with his eyes shut: To look to, he is as gentle as a Lamb, but if you pluck him by the ear, he will pluck you by the arm, though he seems to wink; stir him, or let him lose, than you shall know what he is y Solve Leonem & senties. . I mean by all this; That we know not our natures, how fierce they are, till we are tempted by the occasion and so tried. Therefore we should look to it betimes, and be jealous over our own hearts; and restrain in children, whatsoever leads that way, I mean, to cruelty and fierceness. And then we shall not suffer children to delight themselves, as commonly they do, in the vexation and pain of the creature, which, the more it is in their power, the more children will vex the creature, to show their power in the torture and pain thereof, witness that rude custom on Shrove-tuesday; witness also our flies, birds, Cats and Dogs, tossed up in blankets, or set on furiously to encounter, mangle and enter-teare each other. Children consider not by how weak supports, man's life is upheld; nor, how serviceable, the flesh of some of them is, the blood of othersome, and the excrements of a third, the most approved remedy for a sore throat; This children consider not, nor can they think, what ill blood such bloody exercises do breed; They consider not, that such sports lead to cruelty, whereby we come nearest to the Devil, who delights in the pain of the creature. It is a known story, and to be observed; That a very proud King, delighted much in his child hood, to put out the eyes of Quails; This King carried himself afterwards, with such pride and insolency, that he had his denomination from it; and delighted himself so much in cruelty and blood, that the people expelled him out of their City and Country, with protestation never to receive any King again: so they changed the name of their Government. An Emperor after him, delighted as much to see the entrails of flies, he killed as many as he could catch, and took his times for it: So the proverb was, The z Ne musca quidem. Suet. Dom. Emperor had not so much as a fly near him; This man (or rather beast in shape of a man) delighted as much in the shedding of Christians blood, and as cruelly abused God's Image, which he had shamefully cast off. Indeed there are some men, who are cruel to Christians, and kind to Beasts: But they have but the shape of men, they are a Lege Dialog. de bello sacro p. 339. Beasts indeed, and therefore do they esteem more of Beasts, then of Christians. It is ᵇ reported; that a Christian Boy in Constantinople, Had like to have been stoned, for gagging in a waggishnesse, a long billed fowl b Lo. Ver. Essay. 13. p. 67. . I would persuade but this from hence, That children be not suffered to bathe their recreations in blood, (as Mr. Bolton phraseth it) Not to refresh their tired minds with spectacles of cruelty, nor enured to behold rueful objects without horror. No beast, they say, takes content, in the hurting of any other, except in the case of hunger or anger. They satisfy their appetite, and rage sometimes with cruelty and blood, but their eyes and fancies never. It is a debasing of humanity below beasts, to please the eye, I say not, in beholding one man tear and mangle another, but to see poor beasts encountering each other, and mangling each other, being set on by man; we must not make God's judgements and punishments of sin (for we made the beasts wild, our sin put the enmity betwixt the Wolf and the Lamb c Quis seras f●cit nisi tu. Mor. de verit. religionis. cap. 12. ) the matter and object of our recreation. Alas, sinful man (it is Mr. d Direct. 156. Boltons' pathetical expression) what an heart hast thou, that canst take delight in the cruel tormenting of a dumb creature? Is it not too much for thee to behold with dry eyes, that fearful brand, which only thy sin hath impressed upon it? but thou must barbarously also press its oppressions, and make thyself merry with the bleeding miseries of that poor harmless thing, which in its kind, is much more, and fare better serviceable to the Creator than thyself? Yet, I deny not, but that there may be another lawful use of this Antipathy, for the destroying of hurtful, and enjoying of useful creatures, so that it be without any taint, or aspersion of cruelty on our part; or needless tormenting of the silly beasts. It is a sure note of a good man, He is merciful to his beast. And it is worth our mark, That the Lord commands a mercy to a creature, perhaps not worth two farthings, and for this He promiseth a great mercy, the like blessing, which is promised to them, who honour their father and mother: Deut. 22. 6, 7. If thou find a birds nest, etc. Thou shalt in any wise let the Dam go, and take the young to thee; That thou mayest prosper and prolong thy days. This is to lead to mercy, and to take out of our heart's cruelty (saith Mr Ainsworth) It is the least of all in Moses law, and yet such a promise is annexed thereunto, as we heard; so true is that, which the learned Knight hath, The debts of mercy and cruelty shall be surely paid. Think we on this, so we have our duty, and we shall teach our children theirs: and then, though the blood of the creature be not spared, for we have dominion over it, yet it shall not be abused, nor shall we delight ourselves in the pain of it, which tends to much evil, which we must by all means, and all too little, prevent, and at the first, while the mind is tender, and doth easily receive any impression. 15. It is not possible to point at all the evils, whereof our corrupt nature is fruitful; nor at all the means, whereby to prevent the growth of the same. I remember how e Ad D●m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocrates concludes his oration so full of instructions; With all our diligence, we cannot overcome the pravity and corruption of our nature. And yet, we must not sit still therefore, and do nothing at all, because all we do, is too little. We must with the husbandman cast up the ground, and cast out the stones, and thorns, that is the order; and then cast in the seed, that is our duty: And we must look up to an higher hand, who makes the seed to grow, that is a parents wisdom. We must not forget the order, this plucking up these weeds first, where with our nature, like the sluggards field▪ is overrun; which will so choke the seed, as that no fruit can be brought to perfection. The Greeks have a proverb, some what homely, but it teacheth very much, you must not put f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. d●educat. meat into a chamber-pot. This teacheth, that good instructions to a stubborn and corrupt heart, are as good meat to a foul stomach, the more we put in, the more we increase the distemper: We must look to the cleansing the heart in the first place, the keeping that fountain clean, as we would the Springhead, whence we would fetch pure water. I remember the reproof that was given to a very lose companion, who yet would sit very close and attentive at a Philosopher's lecture It g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aul. Gell. 17. 19 will come to nothing, (young man) which you take in, nay, it will rather hurt than do good, because you have not looked to the cleansing of the vessel. And this reproof is the same in substance with that prohibition, which we find jer. 4. 3. 4. h Clem. Alex. Strom. lib. 1. p. 203. . When there is no pains taken for the cleansing of the heart first, but we bring our old corrupted hearts, to new and holy lessons, they agree no better then new wine and old bottles; all is lost, the instructions spilt, and if any good purposes were, they vanish, like the morning dew, and the heart returns again, like the swine or the dog: And the very reason thereof we have heard. 16. We may note now in the shutting up hereof; that we may abridge our way, and make it shorter, by leaving precepts, and proposing examples: for these take best with children, and it is the more compendious and certain way. So the sober master reproves his drunken servant; he bids him lead his horse to the water; when the horse had drunk and had sufficient; he bids his servant make the horse drink again, which when he assayed, but could not do, he thereby corrected his servant, as the verier beast. And so the old man in i Lib. 1. Ser. Sat. 4. ins●●vit pator optimus hoc me etc. Horace deals with his young son; for, dissuading him from the vices, and sins of the time, he proposeth such unto him, whose sin had been their ruin. See, child, yonder poor ragged fellow; it is very truly observed of him, that he was a very bad husband of his time and purse, he cast away his time, as a worthless commodity, and his money as if it could never be spent; now he would recall both, but cannot. Learn thou by his example to account time precious, and well to husband both it and thy purse. Learn also to put a fitting esteem upon those creatures, which are appointed for thy nourishment and refreshing; for this fellow, whom you hear crying out for one bit of bread and one drop of drink, was wont, having plenty of both, to tread his bread under foot, and to cast his drink in the street. Behold another, he goes creeping by the wall, nothing but skin and bone, a loathsome carkeise, he rots above ground; It is truly observed of him, that he minded nothing but his pleasure; he would do whatsoever was pleasing in his eyes, and now, that his light is consumed to the socket, and going out in a snuff, and pains are upon him, he mourns. But now behold a third; see how well furnished he is; every way accomplished, a companion for the best man in the parish; he harkened to instruction and was wise. After this manner the old man instructed his son by way of example, and that way Exemplis vitiorum quaeque notando. we may take, nay we must, if we intent the information of children. Thus much touching a parents first work with his child, which is, the watching over him, for the rooting out of evils; what these evils are; and the way to prevent them. CHAP. V The implanting of good, The order therein; four seasons in the Day very seasonable for this work. THe child is yet in his flower, and first spring; And that is the season of sowing and planting the seed of instruction, which is the next work and now followeth. The Preacher gives us a good lesson and encouragement both: In k Eccles. 11 6. the Morning sow thy seed, and in the Evening withhold not thine hand, for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. In this hope the parent proceedeth, and according to his rule and charge, Deut. 11. 19 Four seasons there are in the day, very seasonable for instruction: according as they shall minister matter, so a parent may fit his occasional instructions. These seasons are, as we find them lie in the Text, though not in the same order. I. In the morning, when thou risest. II. At noon, or the season when thou sittest at the table. III. When thou walkest by the way. FOUR At night when thou liest down. § 1. In the morning when thou risest; There is no season in the day fit for instruction, then is the morning, nor fuller thereof. Now the Sun is returning and gins to appear on this our side of the Globe, making all light and lightsome about us, oh how comfortable is it to see the light, and how safe to walk by it! Before, darkness covered the earth, and masked the face of the same; and then we could not discern in what order things lay; nor what way to settle about them; Many doubts we have, and fears in darkness, some real, though the most imaginary; for it is our nature in darkness, if we find them not there, to frame them there. Our way in the dark is uncertain and hazardous, full of danger. Learn hence, What darkness is to the outward man, so is ignorance (the key of some men's l Read our Jewel. 27. Art. Religion) to the inward; I know not whereat I may stumble, nor wherein I may fall; nor, falling, how dangerously I may fall, nor how irrecoverably; Only this difference there is, and it is a great one, betwixt him that walks in darkness, and him that lives in ignorance, the darkness of the mind; He that walks in darkness, walks charily and cautelously, feeling his way with one hand, and fencing his face, and the choice ornament thereof, with the other, because he hath no light to guide himself by, and he knows he is in darkness, and is sensible of the danger. Therefore it falls out ordinarily, that he scapeth and preventeth danger, because he is so sensible of the same; what I fear most is like to do me least hurt, for it is likely I am prepared for prevention. It is not so, with a man walking in ignorance, and darkness of mind; He goes on boldly and confidently, according as the proverb is, he discerns no danger, he cannot fear it. The former by his carefulness may not fall; The latter, by his ignorant carelessness must needs fall; it is not possible to be otherwise: The former, if he fall, he will surely rise again; for he knoweth, he lieth not where he would; The other falling lieth still, and can never rise again till a light appear unto him; the one knoweth where he is and what he doth, the other knoweth nothing as he ought to know. There is one, & we may call that one, as Satan called himself, Legion, for that one is many, who holdeth ignorance to be the mother of devotion; but that one is the mother of fornications, and thence it is, that she prevaileth with them, and deceives so many, for, as she hath gained, so she holds all she hath gained, by the tenure of ignorance. There is a fare greater difference betwixt a well knowing and conscientious man, and an ignorant person, then is betwixt a man walking in the Sun and working by it; and another walking in the night when neither Moon nor Star appears. The one clearly setteth forth the other; he that worketh by the Sun seethe all clear about him; where he is, and what he doth, and why he doth it; he that is in darkness, discerneth nothing, nor can do any thing as he ought to do; and yet, which is much worse, living in the darkness of ignorance, he discerneth not his danger. He that doth in any part understand what ignorance is, and the fearful effects of the same (this ignorant man doth not) will pray for himself and his (as they who were upon the sea, and in great danger, They wished for the day m Acts 27. 29. ) Send forth Lord, thy light and thy truth, through thy tender mercy, let the Dayspring from on high visit us. Thus he wisheth for the day. And now, This Dayspring from above hath visited us; we, that once walked in darkness have seen a great light, and the glory thereof we have seen, as the glory of the only Son of God: upon us who dwelled in the shadow of death hath this light shined. Oh happy are the people then, that are in such a case? how blessed are they to whom the Sun of righteousness hath appeared? they are children of the day, and of the light; it is day with them, always day, though neither Moon nor Stars appear, that is, though they find no influence from the earth, or regions bordering thereupon. But clean contrary it is with them, to whom this Sun of Righteousness appeareth not, or against whom they shut their eyes (as some will do though, as the proverb is, we should show them the n Lact. 7. 1. Nec si Solem in manibus gestemus, fidem commodabunt ei doctrinae. Sun in our hands) seeing, but will not see. How miserable are the people, that are in such a case! they sit in darkness, as they do on the other side of the globe, when the Sun is with us: nay worse than so, they dwell in a land dark as Egypt was, even in the land of the shadow of death; For, though they have the Moon and Stars upon them, I mean the confluence of all outward things, yet they sit in darkness, in deep darkness. For as the Sun is to this outward world, so is the Lord Christ, the Sun of Righteousness, to the world of believers; without Him it is all dark, with Him, it is still light, like the land of Goshen; happy are the people, that are in such a case; blessed are the people, whose God is the Lord; Send forth thy truth, Lord, and thy light, and through the tender mercy of our God, let the Dayspring from above visit us. This may take up our thoughts very seasonably, when the darkness of the night is past, and the comfort of the day is come; And it may set an edge upon our desires after the principal thing, o Eccles. 2. 13. 14. knowledge, wisdom, understanding: For wisdom excelleth folly, as light excelleth darkness: And the wiseman's eyes are in his head; but the fool walketh in darkness. Knowledge in the mind is as the eye in our little world, or as the Sun in the great. Thus much by way of Analogy or agreement betwixt the eye, or great light of the world, and the true light. Note we now, wherein they disagree and their operation is contrary; for it yields a great lesson. The great eye of the world doth lighten those, who have eyes, and by a natural power can apprehend that light: They whose eyes are dark have no benefit by it. But the true Light lighteneth them p Lege Cal. Inst. 2. 2 25. who have no principle of light within them, them, and them only, who are all darkness, and know themselves so to be; and for such who think themselves lightsome, and seeing men, they are left to the vanity of their own thoughts. If q John 9 41. ye were blind, ye should have no sin: but now ye say, we see, therefore your sin remaineth. It is of high g use, and specially requires our consideration. 2. The day is come, and the sun appeareth; so the Creator thereof hath appointed, that it should know its rising, and thereby to renew and and refresh the face of things. The instruction is, touching the might of His power, and the riches of His grace, creating light in the Soul, who at the first, brought it out of the womb of darkness; and causing the light of comfort to arise unto His servants in the darkest night of affliction; for it is He also, that turneth the shadow of Death into the Morning r Amos 5. 8. And this affordeth a righteous people, an hint for a glorious dependence; they know, that as sure as the morning follows the night; so the Sun of righteousness will appear with healing under his wings: for, if the Sun know his appointed time, much more the Lord knoweth His; and the Sun of righteousness His season, when and how to comfort those, that wait for Him, as they that wait for the morning. 3. The appearance of the Sun instructs us touching the glory of His appearance, and the exceeding joy, the righteous shall be filled with all at that Day: For, if it be so comfortable to see the light; how comfortable will it be to see Him, that is the Light of that light? If this elementary Sun, be so glorious and full of light; what then is the Sun of Righteousness? And if it be so comfortable to see this light; how ravishing s Lege Basil. Hex. Hom. 6. will that joy be in beholding His face in that Day, when we shall know Him as He is, the Lord of glory. But for the wicked, it is not so with them; for the morning is now unto them, as the shadow t Job 24. 17. of death; what then will be the morning of their resurrection? when the hidden works of darkness shall be brought to light, and the secrets of all hearts opened, and made clear, before all Israel and before the Sun. 4. We learn again, how sin and sorrow, can sour our blessings, and make us disrelish the greatest earthly comforts; Amongst them, the chiefest is the light, yet to him, that is hurried or oppressed with his sin, this light is grievous; And to him, that is in pain, the day is dolesome: as he is wearied with toss in the night, so is he tired in the day, complaining thereof; for, In the u Deut. 28. 67. morning he shall say, would God it were evening. God can cause the Sun to go down at noon, and darkens the earth in a clear day (Amos 8. 9) That is, (as the x Chrysost. Ad Pop. Ant. Hom. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Father expounds the place) He can so cloud the spirit of a man with sorrow, that it cannot see the light, or if he see it, it shall not be lightsome to him. Our cisterns of comfort are below, but they are filled above. All my springs (of my life) saith David (Psal. 87. 7.) are in Thee. Some fruits of comfort we gather from the earth; but the root of our comfort is in heaven. And this, That our heart may have no dependence but on Him; and that we may fear before Him: Who can turn our y Amos 8. 10. feasts into mourning, and our songs into lamentations; A pleasant morning into a bitter day; And a day of mirth, into a night of sorrow, as He can also turn the shadow of death into the morning. 5. The Sun, though it be in an infinite distance from us (to our finite understanding) yet doth it send its influence downward (clean contrary to the nature of light or fire) unto the lowest of creatures; Thus, This great light doth: as if the Great Creator thereof had charged it thus to do; Send forth thy light against the nature of the same; cast thy beams down towards Man, to guide and direct him there; do so, for, for him thou wast made: His candle z Ad Popul. Antioch. Hom. 9 cannot do so, it is against its nature, whose flame tends upward; but so shalt Thou do, that Thou mayst serve man, for whom. Thou wast made; thy light shall tend downward, so Chrysostome. It teacheth those, that are highest in place and gifts, to have an eye (as the eye of the body hath to the foot) to those that are lowest in regard of both, and to be the more servant unto all; we see, That the Sun riseth not for itself, but to be the common candle of the world, that we may see by it, and work by it; It teacheth, (as before) that whether we labour in our callings, or to fit us for a calling, we should in all intent the public, rather than our private interest. This self is a poor and an unworthy Centre, for our actions to tend to, or rest in: yet is it the great Idol a Self-love builds the city of the Devil, etc. Aug. de Civit. lib. 14. cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of the world (as self-pleasing, so self-seeking) the measuring the public good by private interest. And this sin is clearly evinced and reproved by the language of the Sun and all those creatures, that in their ranks obey their Maker and serve us. They serve man, not themselves, to teach man not to serve himself, only or principally, but in subordination to God, and in due reference to his brother. The Sun, as the great eye of the world, is so divided by the Lord of the same, that all parts partake of it in their season. Nay, the eye of our little world, hath sight not to enjoy, but to lighten the members: so the wise man hath wisdom, not for himself, but for those of simple and shallow conceit. The Clerk hath wisdom, but for the ignorant; The rich man wealth, for the poor man's sake, that there may be no lack: All teacheth man, That he must carry himself as a Citizen of the world, and, as if his heart were a continent joined to other Lands, that as many as may be, may receive fruit and comfort from him; and not to live as turned in upon himself, or as if his heart were an Island cut off from others; so one phraseth it b L. Verul. Essays. 13. p. 70. Quam bonum est orbes mentis habcre concentricos universo! De Aug. 6. 25. . I remember an elegant conviction of this self-seeking, which is in these words; If ever you saw either an hand, or a foot, or an head lying by itself, in some place or other, cut off from the rest of the body (which were but a ghastly sight) such must thou count him to make himself, who only regards his own interest, neglecting the public, and deviding himself from the common society, and general unity; so said one c M. Aur. Ant▪ Med. lib. 8 sect. 32. p 122. , who did and spoke many excellent things, but yet below what a Christian should in both. That man, who brings forth fruit to himself, is as an empty vine d Hosea 10. 1. Nemini fructuosa. Trem. , which is good for nothing; he thrives but as some overgrown member depriving the other of their proportion of growth. Nay; he that seeks himself, making himself his end, is the greatest Idolater in the world: For we must note, There is one thing, and but one, which we must seek above our salvation, and that is the glory of God, the ultimate, the highest end. Now he that makes himself his end, he that only seeks himself (as many do, yea the most, for its the idol of the world) he doth, in so doing, what he thinks not, he knows not what, but this he doth; he makes a God of himself, and that's the way to make himself an abomination in the end: So monstrous a thing it is, so dangerous also, for a man to make himself the end of his actions. 6. The Sun, which distributeth his light to all nations, hath not the less light in itself. The more communicative we are of our gifts, the more they are increased. We are like e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Al. cl. Str. 1. pag. 201. wells, the fuller, the more drained; whereas if we lay up our talon, in what kind soever, like the Manna, it corrupteth. 7. God maketh f Matt. 5. 45. Clem. Alex. 7. 543. His Sun (it is His Sun) to rise on the evil and on the good; To teach us, to show the kindness of God to our brother; that is, to do good for evil, which is the kindness of God, And that, which David would g 2 Sam. 9 3. show to the house of Saul. 8. We cannot command h Joh. 38. 12. the morning, nor stay the out-goings of the same; The morning cometh, and also the night i Esay 22. 12. ; they know their appointed time: And it teacheth us to know ours, which is our season, the smallest k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H●p. praecep. pag. 273. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. Pyth. od●. point of time; now it is, and now it is not. The Time past is gone; that to come is uncertain; Time present is mine, and the Time acceptable, the Day of Salvation; when is that? Samuel tells us as he doth Saul; Now was the Time l 1 Sam. 13. 13. ; The Apostle answers also, Behold, now is the day of salvation m 2 Cor. 6. 2. , which should stir us up, so to husband the present Time, that it may appear we had Time, and Grace to use it both together. Opportunity is a great favour even to have it; a greater to discern it, the best grace of all to discern and take it. It is as the joint in the member, hit it, and the labour will be nothing; but there is all the cunning n Vigilantis est occasionem observare properantem. Itaque hanc circumspice: hanc, si videris, prende & toto impetu hoc age. Sen. cp. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , to hit upon this Article, or little joint of Time, the tempestivity thereof. Now if there be a tempestivity, a set convenient o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 24. 25. season (which Felix had, but discerned it not, for the convenient time was then when Paul was speaking, and himself trembling) if, I say such a Time there be, then is the morning, the tempestivity thereof. That is the convenient set time, when God is orderly sought and found: early will I seek Thee p Psal. 63. 1. , before the morning watch, etc. And they that seek me early, shall find me q Prov. 8. 17. , saith Wisdom; early in the morning of their life, offering up their strength, the first fruits unto God; early in the morning of the day too, that is a convenient Time, the set Time, that is certain. The morning is the very marrow r Mr. Bolt. Direct. p. 205. and fat of time, as one saith, the flower and first fruits of the day, and they were to be given unto God. The night is for sleep, which must serve, as other creatures, to strengthen and refresh our bodies, not to satisfy ease, sloth, and a sluggish humour s Plus vigi▪ are plus vivere est. Ind●lgendum somno est, ut corpus reparet non resolvat; & vires revocet non ●nervet. Chrysol. de servo vigili. Ser. 24. ; we must beware, lest that great Devourer t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c Clem. Alex▪ Paed. 2. cap. 9 and waster of time (sleep) rob and bereave us of those precious and golden hours in the morning, when we are freshest and fittest for employment; we should often remember (saith the same Divine) u Indecens est Christiano si radius solis eum inveniat in lecto. posset enim dicere Sol, si potestatem loquendi haberet, An plius laboraut heri quam tu; & iamen cum jam surrexerim, tu adhuc dormis. when we see the Sun up before us, that saying of Austin: It is an uncomely thing for a Christian to have the Sunbeams find him a bed: And if the Sun could speak, saith he, it might say, I have laboured more than thou yesterday, and yet I am risen, and thou art still at rest. And yet, as good rest, as to move and to no purpose. We must not so much as eat in the morning: certainly, it doth concern not those of the higher sort only, which we read, x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Iliad. 2. A governor ought not to sleep all night long, And it is a forerunner of a woe, when Princes eat in a * Eccles. 10. 16. morning. It cannot be conceived, that the meaner sort have more privilege than their betters, to eat unseasonably, or intemperately; so Tremellius expounds that place. These precious hours of the morning are for precious employment, the serving of God, as becometh, with reverence and fear, and then ourselves, and our brethren in love: These are the services, which must take up the whole day: But more especially in the morning, we are fittest for them, when we are wholly ourselves, as the saying is; The powers and faculties of the outward and inward man being awakened, and refreshed. But first we must address ourselves to God, and set our souls in order before Him, that we may strengthen and perfume our spirits with some gracious meditations, specially of the chief end and scope, wherefore we live here, and how every thing we do may be reduced, and ordered to further the main. This is first to be done, and a necessity there is, that it be done first, else that, which follows to be done, will be done to little purpose; It follows now, That we consider briefly, how we stand engaged to this principal service, even to call upon all to awake, as the Prophet saith; All without us and within us, to return unto the Lord according as we have received, and to give praise unto His Name, for now praise is comely. † 1. It is He that kept us, when we could not keep ourselves: He kept our houses, which the watch did not keep, from those, who y Job 24. 16, 17. marked them forth in the daytime. Our security is, as Noah's was, in Gods shutting our doors. He it was, who preserved that spark of mankind alive, in the midst of the waters, as the Father z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Tom. 5 Ser. 6. in medio. elegantly; for so we read, And the Lord shut him in a Gen. 7. 16. . The Lord shut in our doors upon us also, kept us in safety, kept out danger, else we had not been alive. The destroying Angel (I mean danger in any kind) waiteth but his commission from the Almighty, and when he had it, we heard what havoc he makes. From this destroyer the Lord kept us, though our hearts were not so besprinkled as they should have been, nor did we keep ourselves, according to our b Exod. 11. 22. See Mr Ainsw. charge, under the safe, and secure protection of that Blood; as we should have done; yet notwithstanding the Lord kept us. The Lord is the great wing of our protection; our castles, towers, houses, doors, chambers etc. but the small feathers thereof: These nothing without Him; He All without them. We may read of c Athanasius. Cent. 4. one, who had a safe convoy, himself alone, through a troop of enemies five thousand in number, all and every one appointed for his destruction: And of another d H. 3: Charron. we may read murdered by a Monk, when he lay entrenched with an Army of friends about him, 40 thousand strong. Safety is from on high; from the Highest is our protection; He is our Sun and shield. He kept us this night, which is now past: But behold His goodness yet further; He hath renewed the face of the earth unto us; given us a new resurrection with the day, lengthened and stretched out yet further our span of time, renewing our strength and making us fresh like the Eagle, crowning us with loving kindness and tender mercies, such mercies, as whereby our hearts are cheered to see the light, which thousands cannot say: great reason we should call upon all to praise the Lord, and this right early, for now praise is comely. † 2. We must now every one to his work in his lawful calling, or to that, which fitteth for the same, if children; we are not made, as it is said of the Leviathan, to take our pastimes in the world, and to pass our days in vanity. The Sun riseth, and man goeth to his labour, every man his several way, and in those several ways so many snares: great cause to fence and guard our hearts, and as was said, to perfume our spirits from above, that we may avoid these snares from below e The first fruits of our lips and hearts are to be offered unto God. Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why wilt thou suffer thine adversary to surprise thy castle or strong holds first in the morning? Basil. de jejunio. p. 285. ; for we shall meet with them, it is not possible to be otherwise. We draw along with us such a concatenation, a chain of business, as that we must needs be fettered and puzzled with them, if a gracious hand lead us not the way into them, and help us out of them. In the commerce betwixt man and man, which drives the great trade of the world; There sin sticks as close, as a nail sticketh betwixt the joining of the f Ecclus. 27. 2. stones; which consideration engageth us, to fear always, and to walk close with God, that our ways may be established; lest going beyond our brother in bargaining, we exchange the favour of God, for some poor advantage from the world. † 3. Now that we are going every man his way, as the way of our calling leads us; now we must know that God, and He only, openeth our way to all our occasions, leads us unto them and gives us an issue out of them; we labour in the fire, if God restrain His influence from above; we may be early up, and never the near, as the proverb is, we may gather, and put our gatherings in a broken bag: Therefore as in all our get, we must get wisdom, so in all our ways, we must seek to and for wisdom; so shall our ways be established g Endeavour without prayer is presumption; prayer without endeavour is temptation. . It is the strength of the Almighty's hand, that inables us▪ It is His wisdom, that instructs us; His blessing, that crowns all with success. To Him we must go in all conditions of life, for direction and guidance; And in all our necessities for supply, as being the fountain and springhead of every good and perfect gift, jam. 1. He that would obey well, must seek to God, He subdueth the spirit, and makes it subject; He makes the mountain a valley, and the rough way, smooth. He that would govern well, must seek to Him; He gave Solomon an understanding heart, 1 King. 3. 12. He that would carry himself valiantly in a just quarrel, must seek to God (as that victorious h Ante bellum in oratione jacuit ad bellum de oratione surrexit: priusquam pugnam manu capesseret supplicatione pugnavit, Salu. de guber. lib. 7. p. 251. Commander did, who always risen from off his knees, to go to fight) for He teacheth our hands to war, and our fingers to fight, Psal. 18. 34. He that would have understanding and knowledge in his Trade, must bind himself a servant unto God; for He enableth us this way. Exod. 31. 3. And this we must know for our encouragement; That there is no greater glory, no, not to His Angels, then that, they serve before Him. If the husbandman would k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Clem. Alex. Strom. lib. 7. pag. 521. plough, and sow, and thresh, etc. and all i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They who think, they can do or speak any thing without God, think also, that they can go without feet. Clem. Alex. ad Gentes. p. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Lege orat. 1. & 2. de precatione. Tom. 1. in season; ordinary things we think, and yet the more prayerful he is, the more successful he will be: for this God doth teach him; He instructs to discretion, Esay 28. 26. We must not ascribe any thing to our own power: Remember we must the Lord God still, for it is He, that gives power to get wealth. Deut. 8. 17. And for our wants, there is a sweet comfort, Phil. 4. 19 My God shall supply all your need; no good thing shall He withhold, etc. That man is as bold as he is ignorant, who dares attempt the smallest business without acquainting God with it, and craving His assistance in it, and blessing upon it. It is very notable, which we read, Nehem. 2. vers. 4. Then the King said, for what dost thou make request? so I prayed to the God of heaven. Mark here, we would have thought, that Nehemiahs' answer was easy, and in a good readiness, and yet before he gave it, his heart was lifted up to the God of heaven, from whom, the answer of the tongue is l Prov. 16. 1. . It teacheth us very much, and what it teacheth, is very plain, which is; I must not only begin the day with prayer, so perfuming my spirits, for it is the key that unlocks the Treasure of heaven and earth; It is as the morning star, it must usher in the day; And as the evening star too (it is one and the same) it locks up the night; not only, I say, begin the day with prayer, but have my eyes intent to Him, as I look to prosper in my private and special affairs; for, what I have not gained, as well by my prayers as my pains, will not prove a blessing to me. Looking up to God, gives me power to employ my parts, and to improve them; it gives a better slde into businesses. For Application of all this; I know these things may seem somewhat sublime, and too high for the conceits of children; But I intent not their information only. I know also, that prayer, being one of the great engines, whereby to raise the dead heart, and to effect great and marvellous things, is an instrument too grave and weighty for a child to manage. But yet, we must be dropping into children as we can: A drop makes the stone hollow not with once, but with often dropping. The Ant m Silices itinere carum attritos videmus, & in opere semilam factam, nequis dubitet qualibet in re quid possit quantulacunque assiduitas, Plin.. 11. 30. makes a path by her assiduity and continual traversing the way: so if by continual pains with them, often prayer for them, good example before them, you instill and drop upon your children as you can, you shall see God's work in them n Martyr. pag. 1444. , at length, saith Mr. Bradford in his letter to Io. Careless. If the child be a young Timothy, I mean such an one, who is instructed from a child to know the holy o 2 Tim. 3. 15. Scriptures, he may prove, there is great likelihood so, a Mnason, an old p Act. 21. 16. Disciple. q Lectione assiduâ & meditatione diuturnâ pectus suum bibliothecam fecerat Christi, lib. 2. ep. 22. 267. Hieron tells us of one, who, by continual exercise this way, had so wrought the word upon his soul, that it became indeed an engrafted word, and his heart was the very library of Christ. This may assure us, that according to our children's years, something they may be taught; And by much r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I will never leave speak-Ing; he that hears not to day, may hear to morrow, Corys. in Iob. Hom. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. teaching some thing may stick, as will the smell by standing in a perfumer's shop: And easily they may be taught, even by sensible things, they may be raised above sense. They can understand, that the day was made for man to work (we do not burn day light, as the proverb is) And the Sun riseth, and gives his light for that end, and not to sleep by. And that He, who commands work, must command a blessing upon the work, else it will be a vain work; And that He, who commands a blessing, must be waited upon and served in truth, and in truth called upon, etc. Such like instructions as these, may take up our thoughts, and find us work in the morning, when we rise; And direct us to, and set us in the way of a blessing, upon that we do afterwards. And so much to the first season, In the morning, when thou risest. Now that we have, as children of the day, acquainted ourselves with God, and done the works agreeable to the light in serving others, we may now serve our bodies too, that they may be serviceable. That season now follows, and the instructions therefrom. CHAP. VI The second season seasonable for instruction, and yielding a great deal. 2. AT noon; we eat bread at noon, which implieth, that we have done our work before: we are not content to feed an unprofitable servant, nor a Lord-Dane, an idle drone: nor doth the great Housekeeper of the world, make any allowance here, for idle and lazy servants. That pattern s Gen. 24. 33. of servants, doth his work first, and eats after. joseph returns home at noon from his necessary affairs, then eats bread with his brethren t Gen. 43. 25. . It is supposed and granted, That the servant, sitting down to eat, came from the field, ploughing there, or feeding cattles u Luke 17. 7. . He that like an idle Servingman, can find no good employment for his hand or mind, should be kept fasting according to the Apostles rule; He that doth not labour must not eat. He that laboureth not, lives like a mouse x Quasi mures s●mper odêre alicnum panem. Plaut. Pers. Act. 1. Scen. 2. , he eats not his own bread: Nay, he is a thief, because he worketh not the thing, that is good. Ephes. 4. 28. And now that we have laboured, see our frailty, and what it is: weariness is a fruit of the curse, and now a kind of sickness, Rest cures that: hunger, a sickness, also meat cureth it. But behold how little a satisfaction here is in it, and for how little a while, we are refreshed now, with rest and repast, presently again we are weary and faint. Our bodies need continual repairing; we are still falling toward our earth; dust is turning to dust, before our last glass be turned, and the last sand run out. Every day there is a spending of the vitals, some dilapidations in our building, which these comforts of meat and drink, through God's blessing, prop and make up again, but with some loss in the principals. A consideration, which may assure us, that we are but men, frail, decaying men; and mind us of that state, where is constancy; and to seek Him, who is fullness, and only satisfies. Here below, our comforts and refreshments lie scattered, some here, some there, some in this, some in that; we go to the fire for some, to the cup board for other some; to the cistern of water for other, but they are indeed, but cisterns quickly sucked up and emptied, and then are we as before; God is the ever springing-fountain, All comforts are summed up in Him, as the drops in the ocean: They are divided here below, but united in Christ, get Him and we have all in Him. Oh, say then, Give us evermore from that fountain; That, though we do come to these cisterns to draw, yet we may know them to be but cisterns, and Him to be the Fountain, from whom we may receive fullness and satisfaction, and so wait for His appearance, when we shall be ever with the Lord, where we shall hunger no more nor thirst any more etc. 3. And this instructs also, that we have no true right to the Creatures before us, (a kind of right there is y All are yours (1. Cor. 3. 21. 22.) that is the churches in order to comfort and happiness; but for propriety, so all things are not ours. Religion takes not away the distinction of master and servant. And therefore it takes not away distinction of goods, which is the lesser Doctor Sibs on that Text. Non fundatur dominium nisi in Imagine Dei. Imago baec quid est, aut quomo lo deletur? Respondebunt spiritus fanatici, Imaginem Dei esse puritatem; id autem, quod delet, esse peccatum. Verùm hoc ad eversionem imperii omnis spectat. Interpretes igitur saniores, banc imaginem interpretantur, esse rationem naturalem; Quae si in toto, aut maximâex parte, deformetur, jus imperii extinguitur. L. Verul. de bello sacro. p. 3. 345. In Engl. p. 122. 123. Lege Clem. Alex. Ad Gentes. pag. 44. , which is not here a place to dispute) but no true nor comfortable right, but in our Head, the Lord jesus Christ. By sin we have forfeited them all; and more than so, we have brought a curse upon them, and a vanity; In Christ they are restored, and through Him the curse taken off: I will cite Mr Dearings words here, on Heb. the first chapter verse 2. They are these, and yield us profitable instruction. We must learn, of ourselves we have nothing: but being engrafted in Him, we are owners of all things. In mine own right, I am naked and void of all, I have no meat to feed my hungry body, no drink to comfort my faint and thirsty spirit, no clothes to keep me warm, no house to harbour me etc. for the earth is the Lords and the fullness thereof. I may have from man my warrant here in earth, that my house is mine, and my land is mine, and he is a thief and a robber that taketh it from me: But all the men in the world cannot give me my possession before the living God, but only his Son Christ, who is Heir of all; Then, that our lands may be our own, our goods our own, yea and our meat ours, let us be Christ's; that in Him, we may have the good assurance of all our substance. Take not thy meat, but as the gift of Christ, who hath sanctified it unto thee; nor any thing thou hast, but with thanksgiving to Christ, that hath sanctified it for thee. † 4. And the consideration hereof should be a means, to lift up our hearts, as well as our hands, and eyes, to Him, that spreadeth our table, prevents the snare, feeds us with the finest wheat, when others are fed with the bread of affliction, and water of affliction: or if our bread be course, or not that, but pulse instead of bread, yet He can nourish by it, and make the countenance z Dan. 1. ruddy; whereas the more dainty fare, may tend to leanness. So the parent must teach the child, not to eat with common hands or mouth, that is, not before the hands be lifted up, and the mouth opened to Him▪ Who opened His hand to the parent first, before the parent could open his to the child: And now only commands a blessing, and gives the bread power to nourish, making it a staff of bread, both to parent and child: which must mind the parent, that it is not a child's work, to bless the table, but according to the ancient custom, the master's duty to pray for a blessing, who should best understand, that all things are sanctified by the word of God and prayer. And so much to raise our hearts, before we take our meat towards Him, who only commands a blessing upon our meat, and strengtheneth with strength in our souls. Psal. 138. verse 3. 5. And now that we suppose we are set down to feel and taste how good the Lord is, who hath so furnished our table; we must consider well what is set before us, else we are as he, who puts a knife to his throat a Alioquin Trem. Prov 23. 2. Lege Clem. Alex. paed lib. 2 cap. 1. , saith the wiseman. What meaneth he by that? If we do not moderate ourselves in a sober temperate use of the Creatures, as men not given to our appetites, we do then turn that, which was ordained to maintain life, and to refresh the spirits, the clean contrary way, as a means to destroy life and to suppress and damp the spirits, which is a great provocation: for thereby we fight against God with His own blessings; and against ourselves with our own weapons, and so are as they, who, instead of putting their hands to their mouths to feed them, put both to their throat to cut it: For by intemperance this way, in meat and drink, by feeding without fear, we transgress the set bounds, b Chrysostom's observation touching the use of wine is very useful, for it telleth us the use of all the creatures given for our nourishment; wine glads the heart; there you have the use of it, saith he: gladding and refreshing is the very bound and limit set unto us in the use of the creatures; if we transgress that bound, we abuse them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad Rom. 15. Hom▪ 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our heart thereby is made as heavy as a stone, our spirits quite flat and dead; whence the proverb is, An intemperate man digs his grave with his fingers: so that, although life be within him, yet his body is his prison, and the grave of God's mercies; and his life serves him to little other purpose, then to dishonour that God, who hath provided so bountifully for him. And this kind of intemperance, I mean, this lifting up the heel in our full pasture and exalting the heart; this unkind requital of the Lord, putteth man, that reasonable creature one degree below the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Tom. 5. de Lazaro concio 1. unreasonable: The ox, the horse, and the ass, These, saith the Father usefully, when they are fed, go on their way, carrying their burdens and performing their service; but man so overchargeth himself, that his meat proves his burden, if not this surfeit, and makes him unfit to return any service, but such as showeth him to be a debtor only to the flesh; which indeed we must nourish, that it may be serviceable, but further we own it neither suit nor service. Think then how ill we do requite the Lord, when fed by Him, we spurn against Him; loaded with His mercies, we load Him with our sins; refreshed with His comforts, we grieve His Spirit, by a contrary and unsavoury walking. Here then is a fit place and season to teach and learn abstinence, one of those virtues so much commended, and that may help much to the learning of the other, patience; (so I invert the order d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiot. Awl Gell. lib. 17. cap. 19 ) He that hath gotten command over himself at his Table, in moderating his appetite, and can deny himself, what his stomach eagerly craves, will be able to command himself in great matters, and bear hard things. It is unseemly for a man, the Lord over the creatures, to be brought under the power of the creature; and if he would not, which is his wisdom, he must consider as well, what is expedient, as what is lawful. e 1. Cor. 6. 12. And so he teacheth his child by his own example, as well as by precept, and much better, and now is his season; for abstinence is best taught and learned at the first, and no where better then at our meat f Comeditur quantum ad famem; bibitur quantum satis pudicis & castis: sunt omnia quasi comed rint & bib●rint disciplinam. Tert. in Apoll. cap. 39 . It is Mr Perkins g On Gal. 5. 24. p. 181. rule; That man must deny his desires at the table, he must command himself there, as one under his own power, and not under the power of the creatures, if he look to be able to deny goods, good-name, wife, children, self and all; All which must be parted with, when they stand in competition with the truth, else we lose ourselves. These are sweet bits indeed; and he, that cannot deny himself his sweet bits at his table; wtll very hardly h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark 8. 34. deny himself in these. If a man must needs swallow that bit because it is sweet, and that cup of wine, because it is pleasant: if he hath so fare lost the command over himself, that this he must needs do, when yet his stomach needs it not: It is very probable then, that the same man will strain at the cup of sorrow, as at a cup of trembling; it will no more down with him by his will then will a Camel; but if down it must, it is because it must be so, there is no remedy, for God hath put the cup into his hand, and he must drink thereof. The lesson than is, At our tables we must begin this denial, so we shall frame unto it the better in other things of greater importance. We may note here; that naturally we are very short spirited, all for the present; we are impatient of waiting, soon tired there, even almost before we begin, though the Lord hath said, The waiting of the meek shall not be forgotten; And though the Lord's manner is to make His children wait, putting a long date to the performance of His promises, when yet His deferring is no empty space, for in that space much good is done, even a fitting for the promise, as, while the seed lieth in the earth, the time is not lost; for the hard winter fitteth for the more hopeful Spring. But I say, so the Lords manner is, to inure unto a patiented waiting, to stay, as in the case of Lazarus k John 5. 6. , and with those, He most loveth, two days longer, when the extremity seems greatest; so long, as we may think, with Martha, that the season for help is quite past. We may take notice how short our spirits are, by that we read of the two sisters, but especially of the three disciples l Luke 24. 21. . The third day was come, and not fully over, and yet but so long deferring their hopes, weakened their trust; And to day is the third day. By them we may learn how short our spirits are, and how impatient in waiting. But the shortness and eagerness of our spirits appears in nothing more, then in those things, which press upon the necessities of nature. We see ordinarily the bread and the cup are put to the mouth before so much as a thought (the quickest thing that is) is conceived of Him, who hath ordained both for our comforts. And we may remember how hard it pressed upon Esau; yea and upon the good old Prophet m 1. Kings 13. 15. , who was easily seduced upon the mention of bread, which showeth us the eagerness of our appetites; and how peremptory the demands of an hungry stomach are, which a man can no more rule, than he can his tongue; but He, who restrained the ravenous lion from tearing the ass and the Carkeise, (mark it) can restrain our eagerness this way, and give us the command of ourselves, for the better performing His command in cases extraordinary, and in suffering great matters, when He shall call us unto it. I think now of the extremities which famine drives unto, and they are scarce utterable by them, that never felt them: I think also, how soon our very necessaries, which we have riotously abused, and carelessly cast at our feet, may be taken from us. But then I think withal; that in these extremities, wherewith God's dearest children may be exercised and pressed, they do so look up to God's hand and so rest upon it, that they certainly find the same hand as gracious towards them in sustaining them, as it was powerful in holding the mouth of the lion, in the forementioned case: So as, though the extremity be great, yet they do not put forth their hand to wickedness, not to such horrid and bloody dishes, as we read and hear that some in their extremities have done. If God take away the meat, He can take away the stomach also, as the Martyr said; or restrain the rage of it, so as it shall not touch the carkeise, or such unclean things. But we cannot tell what delicate wanton persons may do in their straits; nor how far our unmortified lusts may carry us. If we are in no part crucified to the world, and have the world in no sort crucified to us, the extremity may prove unsupportable; want of necessaries will press sore upon those, who always have lived at the full, and fed themselves without fear; and could never part with so much as any of their superfluities. They who feed themselves like beasts (saith Clem. Alex) very likely will walk and do like beasts n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. paed. 2. 11. : wants to such are more disrelishing then dead beer after the sweetest banquet. They that live in pleasure, and lie at ease, cannot endure a change o We are hardly brought to change from soft beds to hard boards. Hist. of the World. 4. 2. 11. p. 158. . And therefore, as we expect the support of the Almighty's Hand in our fainting time, when we have nothing to support us from without; we must look up humbly and thankfully to the same Hand, now that we have plenty; And we must accustom ourselves, now that our tables are spread, to a sober temperate use of the creatures, and to all fitting abstinence, holding command over our spirits (in His strength we are able to do it, who overpowered the lion) that we be not brought under the power of the Creature. The body hath some preparatives before a purge, and when we would come out of a sweat kindly, we cast off first one cloth, than another: so should we do in the rankness and sweat of our prosperity p Vitia longae pacis & opulentae securitatis. Salu. . And now the time calls upon us: famine, and the extremities thereof we have q Chap. 4. § 14. read and heard of, and what hath it taught us? Our tables are as full of excess as before, and fuller of surfeit. So the fool goes on and is punished, he cannot lay things to heart; but they that are wise, do hear the voice of the rod, and do fear before it, walking humbly with the Lord: They have got command over their spirits, and are got from under the power of the Creature, by denying themselves a little in this, and a little in that: Now in this lesser thing, so making way for greater, so as, when the rod of their affliction shall bud out again, which they expect, nay when the Lord shall turn the former rod (which wrought no reformation) into a serpent, so that it stings like a scorpion; they may feel the smart thereof, but the poison thereof shall not be deadly. And so much to teach us abstinence; and to get command over ourselves, that we be not brought under the power of the creature, which will help us much to possess our souls in patience in the day of trouble. They that have not learned to wait, are not fitted to receive the fruits from the r James 5. 7. earth, or the accomplishment of the promise from heaven. Now touching our children, the lesson is this; we must not give them always when they ask, nor so much as they would have, let them feel sometimes the want of it, and the biting of an hungry stomach: It sweeteneth the creature, when they shall have it, and puts a price upon the same when it is in their hand. It is rare amongst those, that are grown up, to find a stomach full of meat, and an heart as full of praise. The empty stomach feels the comfort, and is in likelihood more enlarged. Let the child abstain from all sometimes; but not often, it is their growing time; yet sometime altogether from all, at all times from part. They must not taste of every dish, nor look so to do (it is not good for the s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Al. Paed 2. 1. pag. 103. parent, less wholesome for the child, there is a drunkenness t Plures cum sint vino sobriae, ciborum largitate sunt ebriae. Hier. lib. 2. op. 17. in eating as in drinking:) Accustom children to wait now, they will wait with more patience hereafter. But more specially teach them a fit and reverend behaviour both before and at the table. Though they sit at a common table, yet it is God's table; He spread it for the parent and the child; Though there we receive common blessings, yet we must not put upon them common esteem, nor return for them common thanks; children must not, by their rude and uncivil deportment before, and at the table, make it a stable, or an hogs-stye; nor must they drown themselves there in an eager fulfilling their appetite, like beasts u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl. Mex. Pop. 2. 7. pag. 127. at their manger, or swine in their trough; like beasts, I say, that have their manger before x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Loco laud. pag. 128. them, and their dung hill behind them: hereof Clem. of Alex. makes very good use, and that is all I tend to here. 6. And now that we have eaten, we must remember to return praise. Our great Master is our great example; Before He gave common bread, He gave thanks; and when He administered the Sacrament of His blessed body and blood, He concluded with an Hymn * Matt. 26. 30. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. . Harken to this, saith Chrysostome y upon those words, all ye that go from your common table like swine, whereas ye should give thanks, and conclude with a Psalm; And harken ye also, who will not sit out till the blessing be given. Christ gave thanks before He gave to His disciples▪ that we might begin with ; And He gave thanks after He had distributed, and sung a Psalm, that we might do so likewise; so Chrysostome. Now then, that we are filled, it is the very season of thanksgiving, saith the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. de Laz. Ser. 1. Tom. 5. Father; And he that is now to address himself to return thanks, is supposed to have fed temperately, and to be sober. They that have fed without fear, and are filled with their pasture, are more like to kick▪ with the heel, then to return praise: and in so doing are worse than the most savage creatures, who, to show their thankfulness, will be at the beck of those that feed them. We must remember that with us men, every favour requires a z Omne beneficium exigit officium. Lege Chrysost. in Gen. cap. 12. Hom. 32. Man must not be like his belly, what it receives to day, it forgets to morrow, and when it is full it thinks of temperance. Translated out of Basil. de jejunio. p. 281. Psal. 154 10. return, much more when we receive these comforts of meat and drink from God's hand, we must return, in way of homage, our thankfulness. If it should be thrice asked (as one in another case) what is the special duty or grace required in a Christian? I should answer thrice also (supposing the season) Thankfulness; Thankfulness at our sitting down; Thankfulness at our receiving the blessing; Thankfulness when we are refreshed. Thankfulness is as good pleading in the Common Law, the heart string a Lord Cook Pref. Littlet. thereof; so of Religion: It is the very All of a Christian, if it be with all the heart: And hearty it should be, for, as it is for beasts to eat till they be filled: so is it beastlike to look downward when they are filled. If God had made me a Nightingale, I would (saith on) have sung as a Nightingale doth; but now God hath made me a man, I must, as a man, sing forth His praise; All Thy works bless Thee, and Thy Saints praise Thee. Now that we have received mercies, we must think to make return, else every bit we have eaten, will be an indictment against us. There is a vanity in our natures, for sometimes we stand upon exactness of justice (as one saith) in answering petty D. 5. 563. courtesies of men, and in showing ourselves thankful for favours received there; when yet we pass by substantial favours from God, without taking notice of them. But we can easily consider, that, if it be a sin in civility, carelessly to pass by the favours from men; much more in Religion, to receive from God's hand, and not to return our thanks b Ila semper cemedendum est ut cibum oratio sequatur, & Lectio. Hier. epist. lib. 1. cp. 35. pag. 47. . And if it be a rude and uncivil fashion, to rise from our common tables, where we receive common bread, to play: much more then, so to rise from our seat at Church, where the bread we are fed withal, is so much more precious as the soul is above the body. We suppose then, we are now rising from our common table, where every man hath put in his thanks, as into a common stock, and so jointly offered unto God: Cyprians words are seasonable here (I find them in Vrsinus) touching the order and connexion of the fourth with the fift petition; After our supplication to God, for supply of food and sustenance, (Give us) we say, forgive us; that is, we pray for pardon of sins and offences; That He, who is fed by God, may live to God c à Deo pasti, in Deum vivant. : Thankfulness (and that is the spring of a kind obedience) must presently follow the receipt of mercies. It is good to take the advantage of the freshness of a blessing: He will not be thankful anon, who is not thankful now, he hath newly felt, and found the sweetness of a mercy; what we add to delay, we take from thankfulness; If the heart be closed now that the Lord hath so newly opened His hand toward it, it is like, it will be as hard and dry as a flint afterwards; And what an unkind requital is it, when, in stead of being Temples of His praise, we become graves of His benefits? They lie buried in us. It is an old tradition, but instructs very much, which is; That every creature hath a threefold voice to man; take, return, beware: In more words, the meaning is this; when we take the creature into our hands, be it bread, or be it water d Isa. 33. 16. Calv. (under these two all is contained, saith Calvin) we must remember that it speaks thus unto us; 1. Take the benefit and comfort, which the Lord hath ordained thee, from me. 2. Return the duty of praise and thanks, which is due to the Lord, for me. 3. And beware thou forget it not, lest the Lord deprive thee of me, or curse His blessings. Our goodness e Job 35. 6, 7, 8. is nothing to the Lord, nor can we add unto His glory, by making return of our thankfulness, any more, than we can give to the fountain ᶠ where at we Aug. de civet. 10. 5. drink; or to the Sun whereby we see; but yet, we must note, That there is a taxation or impost set upon every thing we enjoy, which is this, God the supreme Lord must have His tribute of glory out of the same: And from man, who hath these things to trade withal, God must have the tribute of thankfulness: It being the easy task, tribute or impost, which the supreme Lord of All, layeth upon all the goods we possess, and blessings we receive; and if we be not behind with Him in this tribute of our lips, He will see that all creatures in heaven and earth, shall pay their tributes unto us: But, if we keep back His homage, we forfeit and endanger the loss of all; Man will not sow his best seed but in a fruitful ground: God intends His glory in every mercy g L●ge S. Basil. in Her. Hom. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and he that praiseth Him, glorifies Him. Remember then we must, when we receive Gods mercies, what we read, Deut. 10. 12. And now, O Israel, what doth the Lord thy God require of thee? All errors, saith one h Bp. And. , who said much in a little, are tolerable save two, about the first beginning, and the last end; we err against the first, when we derive things amiss, not acknowledging all to come from God: Against the second we err, when we refer things amiss, when we return not all to Him giving Him the tribute of praise. I must remember here-with, the memorable words of Clemens, which are these. Behold, O man i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Protrept. p. 53. , for how small a matter the Lord doth give thee land to till; water to drink, another water, whereby to send forth, and to return thy commodities; air, wherein to breath; A house, to cover thee from the injury of the weather; fire, whereby to warm thee, and where at to employ thee; A world, wherein to dwell: all k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, loco laud. these things, so great, so many, Thy Lord hath as it were rent out unto thee, at a very easy rate, a little faith, a little thanks, so it be true, so they be hearty: And most unkind thou, if thou deniest Him, that rent, The earth is the Lords, and the fullness thereof; if then, thou dost not acknowledge thy Lord, being compassed round with His blessings; He will then say unto thee l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. loco laud. p. 48. ; Get thee out of my land, and from out of my house; Touch not my water, partake not of my fruits. If I have rent these out unto thee for so small a matter, a little thanks, and thou dost deny me that little, thou hast, in so doing, forfeited the whole, and I shall require the forfeiture at thy hands. So usefully spoke Clemens of Alexandria, worthy all men's knowledge. This Theme is large, I will conclude it with a story, which I find related by Mr. Downam in his Guide to Holiness m Lib. 3. ca 24. pag. 281. ; which is this; If the Lord curse His blessings for our ingratitude, we shall either have no power to feed upon them, or in stead of nourishing us, they will be the cause of weakness, sickness and death itself: of the former, not long since, myself, with many others saw a fearful example in one, whom I visited in his sickness, of which he died; whose strength being little abated, and his appetite very good to his meat, would often and earnestly desire to have some brought unto him: but no sooner did it come into his sight, but presently he fell into horrible shaking 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 soon as the meat was taken away. And this was done so often, till at length he grew weary of so many attempts in vain, and prepared himself for death, giving unto us all, many signs of earnest repentance: Among others, he penitently confessed, that this punishment was justly inflicted upon him, for his abuse of God's good creatures, especially, because he would neither of himself, nor by the persuasion 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 gross ingratitude; and earnestly desired that he might be an example unto all men in this fearful judgement, that they might escape the like, by shunning his sin. Remember this story when thou sittest down to meat, and forget it not, when thou risest up; for, remembering 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 walk 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. Essays or Lectures there-upon. I. The earth and creatures thereon. II. The waters and creatures therein. III. The Air, and creatures therein. FOUR The firmament, and wonderfulness thereof. 3. WHen thou walkest. Here is a large field to run over, and hard it is to keep within compass. Which way soever we look, we have the great Book of the creatures in our eye, and from every one, more than one instruction. If we walk no further forth then into our garden, we see what variety that yields, and the same variety of instructions. If in our grove, we may remember what the Father said thereof. That he learned more Divinity (more of God) in his walk therein, then in his study amongst his paper-books. Which way soever we look, whether below, Leg. Chrysost. ad popul. Antioch. Hom. 9 or above, or about us, we may behold those Texts, which job, jonah, Paul made choice and great use of. The Book of the creatures every man may come by; and he that runs may read it. Their language is easy to be understood; They open, as I may say, the freest schools; and are the fittest to give instruction, of any. My scope or intent here is 1. First, to deliver this kind of knowledge, which the book of the creatures helps to furnish us withal, 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 walk profitable to himself; I mean, how he may receive benefit, by perusing the book of the creatures; And then, which is the main end of the walk, 3. How to teach the child to spell nature, and, by degrees, to read the volume of God's works; which will better be done in the fourth place, when, 4. I shall give some Essays herein, beginning at the footstool, the lowermost of God's creatures, and so rising higher, etc. For the first then, The objections, I find cited by our noble and learned Advancer n Advancement. pag. 6. Object. 1. , and his answers unto them there. 1. That the aspiring to overmuch knowledge, was the original temptation and sin. 2. That it hath somewhat of the serpent, for when it entereth into a man, it makes him swell, nature being easily blown up; for nature, and the pride of nature are near 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of kin. 3. That Solomon gives a censure, That in spacious knowledge, there is much contristation. 4. And Paul gives a caveat, That men be not spoilt through vain Philosophy, as some have been, who, poring upon the second causes, have lost the light of the first, and dependence on God, who is the first cause. To these he answers. That it was not the pure knowledge of nature, and universality Answ. 1 (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 evil, with an intent in man to give law to himself; It was (saith the learned Author in another place o Pag. 56. ) not the natural knowledge of the creatures, which induced the fall, but the moral knowledge of Good and Evil, wherein the supposition was, that God's Commandments or prohibitions were not the originals of good and evil, but that they had other beginnings which man aspired to know, to the end, to make a total defection from God, and to depend wholly upon himself. So he answers the first objection. 2. Neither is it any quantity of knowledge, how great so ever, that can make the mind of man to swell; for nothing can fill, much less extend the soul of man, but God, and the contemplation of God, etc. (for he goes on very usefully.) There is such a capacity and receipt in the mind of man, so as there is no danger at all in the proportion or quantity of knowledge, that it should make it swell, or out compass itself; no, but it is merely the quality of knowledge, which be it in quantity more or less, if it be taken without the true corrective thereof, hath in it some nature of venom or malignity, and some effects of that venom, which is ventosity or swelling. This corrective spice, the mixture whereof maketh knowledge Haec Antidote, sive aroma, etc. so sovereign, is charity; and so he goes on in answer to the second objection. 3. And as for the censure of Solomon concerning the anxiety of spirit, which redounds from knowledge; It is certain, That there is no vexation of mind, which resulteth thence, otherwise then merely accidental, when men fall to framing conclusions out of their knowledge, so ministering to themselves, weak fears, or vast desires, whence groweth that carefulness and trouble of mind; 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 material things, to attain that light, whereby he may reveal unto himself the nature or will of God, then indeed is he spoiled by p The soul hath no more nourishment from this kind of philosophy, than the body hath from nuts. transl. out of Clem. Alex. Strom. lib. 1. p. 199. vain Philosophy; For the contemplation of God's 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 broken knowledge: And therefore it was most aptly said by one of Plato's School, That the sense of man carrieth a resemblance of the Sun, which, as we see, openeth and revealeth all the terrestrial Globe; but then again it obscureth and concealeth the Stars and celestial Globe: So doth the sense discover natural things, but it darkeneth and shutteth up Divine. And hence it is true, that it hath proceeded, that divers great learned men have been Heretical; whilst they have sought to fly up to the secrets of the Deity, by the waxed wing of the senses: So he goes on in his answer, and thus concludeth; Let no man upon a weak conceit of sobriety, or an ill applied moderation think or maintain, that a man can search too fare, or be too well studied in the book of God's word, or in the book of God's works; Divinity or Philosophy; But rather let men endeavour an endless progress, or proficience in both: only let men beware, that they apply both to charity, and not to swelling; to use, and not to ostentation; and again, that they do not unwisely mingle, or confound these learnings together. So fare the answers, which serve to deliver this kind of knowledge (we call natural) from the misconceits and exceptions against the same. This pointeth us the way to the second thing; How we may make our walk profitable, and subservient to higher matters; That, though we walk low and upon the ground, yet we may be raised in our thoughts to heaven, like the wise and skilful pilot, whose hand is upon the rudder, but his eye upon the star: to apply this then to our present purpose, thus; 2. There are in this our walk, I mean, in the view of the creatures, two extremes; and two sorts there are, who fall foul and stumble at them: The one sort are they, who think to rise higher by the sight of the creatures, than the creatures can carry them; and so, by prying too fare with their own light, they make their philosophy vain; and become vain in their imaginations, and their foolish heart is darkened; nature cannot rise above nature, it cannot elevate herself above herself. Though yet, if we tract and eye her well; if we q Advancement. 106. hound her (as the noble Scholar phraseth it) she can lead us, and must needs do so, from the footstool on earth, to the Chair in heaven; but when she hath done so, and when in our curious pursuit and disquisition our understanding is wound up so high, yet is it but a natural understanding still: so as we do in this search and enquiry tumble up and down, like a ship at anchor in the waves of our own reason and conceits, for it is not possible, as the same Noble scholar saith, for us to make a perfect discovery of the more remote and deeper parts of knowledge, standing the while, but upon the flat or level of this natural knowledge. There is another sort, and they are the most, who stumble at the other extreme; They behold the creatures, the works of nature, of God rather, but do no more but behold them; they stay and dwell upon the superficies, or outside of the work, further they pass not, either to what is within, or to what it tends unto. There are two most simple and primitive trades of life, ancient and once honourable trades both, though now, as was said * Presace pag. 21. , Cooks are of more esteem because the old simplicity of life and livelihood are out of fashion: Two trades I say, and they maintain the state of the world, The one of shepheardie, the other of husbandry: They who are versed herein, should be, if they are not truants, well instructed men, for their books, which are full of instruction, are still in their eye; and they are still poring upon them: They live still in the view of heaven, and of the earth; the one tending his sheep, the other driving his ox and horse: and yet, though thus they do, yet have they gained no more true understanding, from their observations in either, than the sheep or ox have, which they tend and drive. Experience tells us, that the shepherd and the husbandman are the most ignorant persons in the world. Though yet I know very well, that both these do know what sheep, and which ground yields them most profit, and the way they know how to make them most serviceable that way; and all this they may know and yet remain most ignorant notwithstanding, as for the most part they are; no more understanding have they in those chief things, and lessons, which the beholding the earth and the heaven might yield them, than the ox or the horse have which they follow (which was Mr Dearings complaint long since.) And whence this stupidity or gross ignorance? There can be no other reason hereof but this; that they do behold the creature and no more; as (so saith the proverb) An ox looketh on a gilded gate: Their senses report no more to the mind, but that they have seen it; no more. A fault carefully to be avoided, for he that is unfaithful in earthly things, shall never have greater matters committed unto him; and he, who carrieth a negligent eye or ear, towards the works and voice of nature gathering no instructions thence, though the characters are most legible there, and her voice clear and audible, shall find no more capacity in himself for higher truths. There is a place in the Apocrypha, which is worth our taking notice of, it will help to lead us the way betwixt those extremes, it meets also with that stupidity even now mentioned, and corrects the same. The wise man in the 38 chapter of his book verse 26. (I Eccles. 38. vers. 26. ●2 Eng. 25. read after junius his translation, for our English, verse 25. may deceive us) puts a grave and weighty question; and it is concerning him, who holds the plough, and such persons, who maintain the state of the world, the question is; Whereby shall a man be made wise? At the last verse of the chapter, in the Latin Translation he answers; By nothing unless Vers. 39 nisi qui adj●●●rit animum suum. etc. he be such an one, who will apply his mind and meditation on the Law of the most High. It is a place not lightly to be passed over. The husbandman, in that place, may seem to have (as he reads and so pleads his case) a dispensation for his gross ignorance; but it is nothing so; That Scripture tells us thus much, and it is worth the noting; that though he holds the plough, which showeth him the r Luke 9 62. constancy of an holy profession, for he looks strait before him, he doth not look back, much less take off his hand; though he ploweth up the ground, which showeth him as in a glass, the soreness of afflictions, how the wicked plough upon the s Psal. 129. Micah 3. 12. backs of the righteous; and what pains he should take with his own t Jer. 4. 3. heart also, So preparing it for the true seed the word of life: though he casteth in the seed still in the season, and that he might understand his own season, looks to see again the very same seed, which he sows, the very same u Job 4. 8. Hosea 8. 7. & chap. 10. vers. 12. 13. G●lat. 6 7. 8. , and with a large increase, but it rots and dies in the earth x 1 Cor. 15. 36. John 12. 24. Chrysost. in locum Hom. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. first; which answers the great objection, and cuts the knot as I may say, with its own sword; The body cannot rise again, because it dies and rots in the earth; nay, because it dies and rots, therefore it shall rise; and he is a fool in the Apostles sense who seethe not so much in the sowing and reaping his grain. Though this husbandman seethe all this, yet he seethe not, he understandeth nothing thereby; he is not made the wiser by it: By what he speaks, we may know what his heart doth indite, no songs of praise unto his God. He will notwithstanding glory in his goad; all his talk will be of bullocks; for he giveth his mind to make furrows, and all his diligence is to give the kine fodder; all is for the earth, there-on he layeth out the precious stock of time and strength, thither-to he bends himself, he entertaineth not a thought, whereby to raise himself higher; and it must needs be so, unless he shall apply his mind another way, and meditate on the law of his God; when he shall do so, than every thing shall instruct him, and make him wise, and not before. Here now we have our lesson, and the way to make our walk profitable; we must apply our mind to that we see; and we must meditate on the Law of our God. That is the man, who will learn by every thing, that hath enured and accustomed his heart to compare earthly things with heavenly; to trade his spirit to heaunely things by earthly occasions. He shall be made wise, who hath a gift (it must be given from above) to be heavenly; that is, to make every creature (which is the work of a sanctified fancy) a ladder to heaven; to turn ordinary properties of the creature, or common occasions to heavenly meditations: This, I say, is the man, who will profit by his walk; being now in the open view of the heaven and the earth, and observing Gods great works in both. To conclude and to instance, so making the thing plain, that man shall gain much by his observations, who hath but so much understanding, as seeing a sheep before the shearer, to see also the meek abiding and patience of the Saints; seeing an ant, a lily, a raven, to think on a providence; seeing an ox knowing his owner and his crib, to think, what is the duty of a reasonable creature; observing the stork and the swallow, and our household cock, all exactly observing their season, and I think, the last observing it almost to a minute, To learn from these, and to get (as was said of the children z 1. Chron. 12. 31. of Issachar) understanding in the times, and to know what Israel ought to do; He that can do somuch▪ (through Him that strengtheneth all, and in all, he can) he shall be made wise by his observation of the creatures, for he sets his mind to the thing, and the Law of God is in his heart; he will receive profit by every thing, and teach others how to profit also: so I come to the third particular; How to teach the child to spell nature etc. 3. Childhood and youth, are ages of fancy. Therefore the Father (I mean a father at large, master or teacher, he hath the relation of a Father) must make great use of the child's senses, for they have the best agreement with its fancy: hereunto the book of the creatures is very subservient. They speak to the senses, and the senses make report to the mind. So in this way every place will be the child's school, for every where it will meet with its lesson, and no lesson plainer and more legible to a child, than what he finds in the volume of the Creatures. This is a truth not to be doubted of; That parent teacheth best and soon attaineth his end, the promoting his child, who verseth the child most in the open view of the creatures; So he cannot always do, but this he must do always, as he intends his child's profit; When he cannot carry his child abroad to view the creatures, he must, what he can, bring the creatures home to the child; so shall he make the book in the child's hand, what ever it be, more legible: For this the parent shall find, that, where he comes short in making representations to his child's eye, there the child will fall short in his apprehension. Nothing comes into the understanding in a natural way, but through the door of the senses: If the eye hath not seen that, we are speaking of, it can make no report of it to the mind. The spirit of the child, as I may say, is fashioned and moulded to the pattern and model of that it looks upon. And note we, than the child goes on with ease and delight, when the understanding and the tongue are drawn along, like parallel lines, not one a jot before another. It is Comenius his rule, the ablest man in that way, that yet the world hath taken notice of. And this also the parent shall the more easily effect and with quicker dispatch, if, (when he hath laid the book of the Creatures before the child's eye, and is reading the lecture from thence, he shall put the lecture into questions, and make the child, not an hearer only (that is the old manner) but a party in the business: It will much enliven, and quicken the child's fancy, to see itself joined as a party in the work, though its little it can do. A parent must question his child, and in a fair way take an account of him; speaking wholly, is lost labour. The Tutor in Xenoph. a Lib▪ 1. de Inst. p. 34. for a lecture to his scholar Cyrus, proposeth this question; A great youth, having a little coat, gave it to one of his companions of a less stature, and took from him his coat, which was the greater; upon which he demanded his judgement: Cyrus answered, that it was well, because both of them were thereby the better fitted: But his master sharply reprehended him for it, because he considered only the fitness and convenience thereof▪, and not the justice, which should first and especially be considered, that no man may be enforced in that, which was his own. And this no doubt is an excellent manner of instruction, saith Charron; and it is probable, this was the manner, which the jews took for the instruction of their children: b Deut. 6. 20. And when the child shall ask thee, thou shalt say, thus and thus: But how if the child did not ask? then sure enough the parent did ask the child, or help the child how to ask. If the child did not question the parent, the parent did question the child. We would have the child ask and inquire; for it is a true rule, He that doubts and asketh most, he profiteth most: And he that enquireth after nothing, he knows nothing, saith another. But the parent will find the child 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 child. 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 precedent unto us, whom they found in the Temple, sitting among the Doctors, both hearing them, and ask them c Luke 2. 46▪ questions. It is then no novel way, but ancient, and authentic; though now, as the best things are, grown out of use and fashion. And it sufficeth to point only at this way of questioning the child, so making it a party, which will help it very much to read in the volume of God's works, and to profit by reading, which was the third thing. 4. The fourth follows, which is, To give some essay herein, and read 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Gen. Ser. 1. our country, I. our mother, our nurse, our table, our grave. An effect it is, which in a measure, may be perceived by man's understanding, but the manner of production cannot be conceive by any spirit compassed with a mortal body. Here I enquirefirst. 1. What Form or figure it hath. 2. Whence its dependence. 3. What its magnitude etc. How fare a child's 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 appears 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 rolling round about. But more clearly, the fabric 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 showeth the Furnace slammco. 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 itself, but lieth in a full aspect to heaven, though it seems 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 Antipodes, though they tread not See Plin. nat. Hist lib. 2. c. 65. Aug. de Civit. Det. lib. 16. Cap. 9 Lact. lib. 3. cap. 23. in a direct opposition to us, which so posed the Ancients; I mean, a people (for the word is improper) who inhabit that other side of the Globe; so clearly, I say, concludeth this truth, and so universally, that now, to phrase it as one doth, it scorns defence. This is wonderful 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 dark. 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 puff us up and make us swell; so needful it is to know the imperfection and shallownesle of our knowledge, but, more especially to know ourselves 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 wonderful in His footstool, think we, and think seriously; How glorious is He in His Throne? This meditation should not be passed over until it hath wrought us from wonderment, to an holy trembling before Him, and a godly fear. There is one thing more, touching the figure of the earth, which offers itself, and I cannot pass 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 emptiness. It tells us this ordinary lesson, That the earth, and all the stuff and lumber there, cannot fillip the heart of man, no more than wind or ashes can the hungry stomach. We may weary out ourselves, 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, offends 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 seal, 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 therefrom, the heart is like a needle shaken off from the pole star, in an unquiet trembling posture, when it feels itself, like a Meteor, tossed with every motion, and still in doubtful suspense f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 12. 29. . Behold then; The heaven is before us, and Christ, in our nature, hath opened the way thither, and There appears for us; And thither-ward must the soul tend, if it looks for rest. The Lord Christ seems to speak to every soul, as joseph to his brethren, g Gen. 45. 20. Regard not stuff, for the good of all the land of Egypt is yours: Regard not the stuff and baggage lumber here below; ye are borne for higher things; Behold the heavens; Behold all the good in those spacious mansions, is yours. This meditation must be followed, till it hath set us lose from our spirit of infirmity, bending us downward, and hath wrought our affections off from things below, and raised them upward, where the treasure is (which only satisfieth) thereon to fasten even upon the Lord Christ, as the portion to the soul, every way proportionable. And woe unto us, if this meditation doth not work upon us even thus fare, for how shall we answer, our coveting an evil covetousness to our house; our increasing that, which is not ours h Hab. 2. 6. 9 ; our heaping up riches, or rather, as one saith, sins i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Isid. Pelus. lib. 2. ep. 135. , but all this while contemning the blessing? our minding earth, and earthly things, wherein is such variety of changes, and neglecting house or kingdom rather, which cannot be shaken. How shall we answer this? It is not possible saith the Father k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Psal. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , to expect pardon for so great a neglect; for our eager pursuit after, and care about the earth, and our neglect of heaven, and of our right precious souls, which live to all eternity. This will be said of us, if our care be so preposterous, which was said of him l Isid. Pel. lib. 2. ep. 156. , who had built him a sumptuous house, which he enjoyed a short time, but neglected the chief and principal thing, which leads to those everlasting doors, whereat the King of glory is entered in; In the one he proclaims his covetousness, in that other, his great neglect, his extreme folly rather. So much in way of resolution to the first enquiry; What figure the earth hath, and what use therefrom. 2. Whence its dependence? or how born up? It is God's question; So He demands of job, m Job 38. 45. 6. Where wast thou, when I laid the foundation of the earth? who hath laid the measures thereof, whereupon are the foundations fastened? etc. And as it was the Lord's question, so must it be His answer for there is not a man upon earth, nor ever was (clothed with sinful flesh) that can show the King's matter. What then is the Lords answer? If we know the Scriptures, we know what it is, for thus they say; He hath founded the earth upon the Seas, and established it upon the floods n Psal. 14. 2. . Upon the seas and upon the floods? what finite understanding, faith the Father o Chrysost. in Gen. Hom. 12. near the middle. Ad Pop. Ant. Hom. 9 Lege Hom. primum S. Basil. in Hex. , can understand or comprehend this? when we men lay a foundation, so the Father goes on, we dig deep, and if we meet with water in our way, we go yet deeper, till we see the spring dried up, else we will lay no foundation; for a foundation upon water, makes a building unstable, and tottering, it cannot be a fixed dwelling. It is against the nature of water to bear up so heavy a body. It was not the stick, no nor the work of nature, though put to the extent thereof, which caused so much as the iron p 2 King. 6. 6. to swim; And it is against the nature of the earth to have its seat or basis upon such a foundation. But God's ways are not as man's ways, which may be found out and comprehended by reason. And yet (saith the same Father) Why dost thou wonder o man? If thou wilt wonder, thou shalt never cease wondering, for into whatsoever creature thou wilt pry into, thou wilt find an unlimited and boundless power, much more then, in the bearing up of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. massive body; And to this power thou must be brought, else thy understanding can never fix but be as unstable, as the waters: We must be brought to this; even to the power of God, for hitherto all the answer, that the sacred Scripture makes to this great and grave question, tendeth. He hangeth the earth upon nothing, saith job q 26. 7. : upon nothing? nothing can bear up nothing; yea but the earth hath pillars; so we read also; The r 1 Sam. 2. 8. Cardines Poli. pillars of the earth are the Lords, and He hath set the world upon them: The meaning thereof is this (though some bend the interpretation otherwise to their own end, according to the sickness of their fancy) That these pillars are our North and South poles, amidst whereof the earth is s Reade Pol. Virg. lib. 4 ca 9 Where they would make us believe that Anna prophesied of Cardinal Pole, or others the Pope's Cardinals, so making them elder than the Moon. placed, which confirms unto us the singular power & providence of God, saith Trem. and it is as much as is employed from that text; I mean the singular power of God therein, for that is intimated by those words past all question. Another sacred Scripture saith thus: t Fundavi! terram super bases ejus Trem. Psal. 104. 5. He hath founded the earth upon her own Basis, that it should not be moved for ever; That is, till there be a new heaven, and a new earth. And this answer comes nearest to our sense, and is most suitable to our understanding, though fare exceeding both sense and reason; That the Lord hath given such an occult and hidden property to the earth, that it should bear up and poise itself with his own weight; that it should be, as the Philosopher said, a place u Tcrrae in se locus est. Psin. Hist. 2. 65. to itself; and it is as impossible, that it should leave its place, as for a stone to tend upward. But still in our search and enquiry here, our reason leaves us in the dark; we must refer this, to the head of that boundless power, before mentioned, and there leave it amongst the wonders v Inter Arcana naturae. Alsted de Terra. and secrets of nature, or rather of His Art, which is beyond our skill to find out. Only this every child knows, and he it is whom we would instruct, That every building must have some pillars whereon to depend, and bear itself up, this the child knows: If then the child be asked, what or where are those pillars, that bear up the earth? It must needs answer, That pillars it hath none, as other buildings have, to support the same; and support itself it cannot; an invisible hand there is, made bare of flesh, that gave the earth at first a being, and ever since a subsistence, poising it with his own weight, and so, as the Prophet of himself, bearing up the pillars x Psal. 75. 3. thereof; so the child will answer, and from thence he learns that, that is of the greatest force and strength, which is least exposed to the eye. In earthly things we find it so; we hear how the thunder (God's voice) roareth, we see it not; we hear how the wind renteth our houses and stocks up trees; we see it not; we hear 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 natural eye could perceive it, there were no divinity in it at all. That is best seen, which is not seen z Magis videtur quod non videtur B. artic. 8. pag. 402. ; That is (as our jewel interprets it) we see more certainly with our faith, than 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 arm of flesh is too short here; nature is at a stand; I give but an hint only to helped it out, for here nature will ever stick, till an invisible hand, I mean, an Almighty power, helps it out; and raiseth nature above itself: For by faith we understand, etc. Heb. 11. 3. I would ask 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 behind the nexthill; or, like a stone, still dropping into the water; suppose it so, I would then ask, whether should the earth fall? It must needs be answered according to the same conceit, That it must fall into the lap and arms of heaven; And this is, as if we should say, That the creature falls into the arms of Him, who holds it up; which secureth the stability of the same; That there are, as the sacred Scripture saith, everlasting hills and perpetual mountains: Habb. 3. 6. It secureth also (and it is a principal thing) The stability and firm foundation of the Church, and the true members thereof; They are an everlasting foundation also, they stand fast, like Mount Zion, fast for evermore. The gates of hell, (power, and policy) shall not prevail 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 arms of Him, who supports them. They may be turned by the giants of the world (as Mr. Dearing calls them) from post to pillar as the proverb is, and, from the pillar, separated to the four 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 God's hand; He loveth His people; All High (Israel's) Saints, are in thy hand a Deut. 33. 3. Trem. ; And we must all grant, That what is in God's hand cannot by force or fraud be thrown out. Oh how sure, how secure that building, which God hears up▪ and the Corner stone whereof, the Lord Christ is! how sure and certain is their dependence; who having nothing, can yet root themselves upon Him, who hangs the earth upon nothing! So much to the second enquiry, and the use therefrom. 3. The third is touching the magnitude thereof; And this our sense reports to be a massive body, according to all dimensions, 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 itself; for, if we take the earth comparatively, with respect to the heaven, it is, and our sense reports it so, but as that centre or point, where the foot of the compasle stands, to the compass or circumference round about the same point: So as if the earth could be beheld down ward from the highest star, which may be supposed, though it cannot be through a double impossibility, the opacity of the earth, and the contrariety to sense, it would seem as little, and less unto us there above, than the star doth seem to us below. The scoffing b Lucian Icaro Menippus. Ridentem dicere verum, etc. Philosopher makes this consideration very useful, for what hinders, but that a scoffer may in some things speak the truth, and make the same truth useful. 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 beauty 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 mean, with the glory of the things of Christ, that the world can find no room 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 stuff of the earth; let her keep her gifts, her pleasures and profits; for as the brother said, they have enough; they have the pearl; for they bid to the price of it, they have it, and they have enough. And so much to the three demands, or inquiries, touching the earth; the resolves thereunto, and instructions therefrom. 2. It follows, that we take a general 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 fruitful: There good fruit, here weeds d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chysost. in Gen. cap 2. Hom. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Bas. in Hex. Hom. 2. : There the sheep feeding, here the horse and ox ploughing: There the sheep giving us her lambs, 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 Springtime, and new dress, receiving a new life again: whether so or so, they give clear 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 the Behemoth, (beasts) so called for her greatness; here the little worm, retiring into its hold, and earthing itself, in case it feels the least touch. I cannot reckon up what I see; but if I do no more but see, the mule, and the horse and the ox do as much as I. If we see nothing in the heavens (they are Mr Dearings f Heb. lect. 5. c. 1. vers. 10. words) but that they are light and above our reach; the horse and mule see this as well as we. If we see nothing in the earth, but a place to walk in, or to take our rest upon it, the beasts and fowls see this as well as we. If we see nothing in our gorgeous apparel, but the pride of a goodly colour; the peacock seethe that in her feathers: And if in all our refreshment from the creatures, we know nothing but the pleasure and sweetness of our sense, the hog and swine have here as great a portion as we. To be short, if hearing, seeing, smelling, tasting, feeling, be all the comfort, we can find in the works of God; we have given our preeminence to the dumb. Creatures, which have these senses more exquisite than we, and we have turned the hearts of men, into the hearts of beasts; who with wisdom, prudence, understanding, knowledge, reason, can do nothing. And the words of the Prophet are fulfilled in us: Man Read Isid. Pelusiot. lib. 2. cp. 135. when he was in honour, had no understanding, he was compared to the brnit beasts, and was made like unto them. Therefore the beholding the works of God. must affect us more than so, else we shall be but as the beasts, and below them. We must learn, according as the works of God are thus before us, so to behold them and take the pleasure of them, that we give glory to God in all that He hath done. When we see the heavens, we must see His greatness, who was able to set such a covering over the earth. When we behold the earth; we must behold His providence, who hath ordained such a place of nourishment for all creatures. When we look upon the unchangeable course, in which all things are established; We must look upon His constant wisdom and goodness, who in a steadfast purpose hath extended His mercies over all His works. In the least of all the Creatures of God, when we see wisdom, power, glory, more than all the world can reach their hands unto, we must humble ourselves under His high Majesty, before whom no King, nor Prince, no power of the world hath any account. So fare Mr Dearings words. I add for further illustration of the beauty of the Creation: That the beholding the works therein do serve to instruct and humble both. I see all these, and what ever else I do see, all in their ranks glorifying their Creator, and serving man, who of all the works of God's Hand's, once the most glorious, is fallen out thence and from his station, rebels against his Maker, and now is called, as he is, A transgressor from the womb: and so makes the creatures groan under him; serving in bondage and in weariness. This consideration instructs and humbles very much, if it come home. So also, if we consider, how little it is, that we understand of all that variety, which we do see. If, saith the Father g Chrysost in Ephes. Hom. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thou shouldest come into a Physicians or Surgeon's closet, how small a part couldst thou understand, of what thou seest there? If into a Carpenters, Painters, or Smith's shop, in how many things wouldst thou be posed there? Thou couldst not tell what the workman can do with this little thing, or with that, but thou must be forced to acknowledge a skill in him, beyond thy apprehension; Nay, I will go lower with thee yet, saith the same Father; Go to the beehive, (where thou mayest note by the way, and it is of great use; That h Mar. Aur. Antony's Medit. l. b. 6. sect 49. pag. 94. See Cic. Offic. 3. p. 141. Chrysost. Ibid. which is not good for the beehive, or for the whole swarm, cannot be good for the be) see whether thou canst understand that curious art; from the 1 Plin. Nat. Hist. lib. 11 cap. 5 6. 7 8. & 30. Basilii cp. 168. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee, go to the pismire, see whether thou canst understand her ways and work; from thence to the spider; consider her web, and her house; Then to the swallow, and mark her nest and the workmanship there; And if thou hast understanding herein, then be bold to inquire into God's works, and to search them out to the bottom; but if not, then inquire not, but rather admire and break forth into praise; For, if in these creatures, thou art forced to acknowledge an art beyond sense in beasts, or apprehension in man; how much more then, when thou lookest abroad into the great shop of the world must thou needs acknowledge, the Creator and Disposer of all these, is wonderful in working, and His ways past finding out. k Job 11. 7. Zophars' question is a strong negation; We cannot by searching find out God; we cannot find out the Almighty to perfection. The secrets of his wisdom are double to that which is, we understand not the least part of His works. And (which is our great fault) what we do understand in our measure, we do not make use thereof according to our measure: But this we must acknowledge that He is good to us and the earth, even in those things, which we count hurtful, and know to be poisonful; even in the toad and in the serpent; And then we must conclude, How great is that goodness, which makes the worst things good! And he is infinite in power and skill in the smallest as in greatest of His works; In both we must see the footsteps of a Deity, how they carry a mark imprinted in them of the power and Godhead of the Creator. For he that made the greater and more excellent Creatures, made also the least and most contemptible: And as His power is great in the greatest, so not one jot less in the least l Deus ita est Arti●●x magnus in magnis ut non minor sit in parvis. etc. Aug. de civet. lib. 11. cap. 22. Nusquam natura magis tota quam ta minimis. Plin. Nusquam potentior natura quàm in maxim ●●agilibus. . There is not the smallest creature, whereof there is not some need and use to set forth the glorious power of the Great God, when He shall please to use it for such a service. We may observe also, that mean and small things discover the skill and art of the workman better, than the greater things, and more excellent: Examples whereof are common and familiar. And sometimes also, small things can help to discover the great, better than the great can discover the small; So He hath disposed it, who doth many times choose the weakest things to confound the strong, and simple things to confound the wise. It is a good note, which the Learned Advancer gives us, m P. 107. We see how that secret of nature, of the turning of iron touched with the Loadstone towards the North, was found out in needles of iron, not in bars of iron. And this I have added; that we may take notice of the power and wisdom and goodness of God, As in mountains and all hills, fruitful trees and all cedars; Beasts and all cattles; So also, in creeping things such despicable creatures n Psal. 148. 9 10. Quicquid essentiâ dignum est id etiam scieutiâ. Novum organ. 1. 120. Creatorem non in coelo tantum mirantur, & terrâ, sole, oceano, elephantis; camelis, etc. sed in minutis queque animalibus, formica, culice, muscis, etc. Hier. lib. 2. Ep. 22. p. 268. ; For I see that all the hosts of men, though they should join their strength together, cannot make the least of these creatures, which I see; not a creeping worm, not the flying dust, wherefrom I must conclude as the Prophet before me o Isa. 40. 12. 17. ; all nations before Him are as nothing, and they are accounted unto Him less than nothing, and lighter than vanity itself: This use the Prophet could make of the smallest dust, when it came into his eyes. We should not neglect the least atom, or mote in the Sun, for that also gives us an instruction. It was spoken to the praise of a Prince excellently learned; That he was a carver or divider of cumine seed, which only noted his patience and settled spirit to enter into the least and most exact differences of causes. p Cymini sector. Adu. p. 69. So much to the general view of the creatures upon the earth, for we are yet no higher; particulars here, (unto us) are infinite, and to insist upon generals, is to walk in a maze: Therefore I shall single out two creatures from out of the throng, for the singularity of nature's work in both; the one, the greatest, that goeth on earth; the other the smallest, that creepeth on the same. It is a well known observation, and experience concludeth it; That in every kind there is the greatest, and the smallest q Datur maximum & minimum in utroque genere. ; a greatness, which cannot be exceeded: and a littleness, which cannot be contracted: So in men, though we should not believe the narration of Hollings-head; yet we know there have been men of great stature, r Hist. of the World p. 1. 5. 8. Dr Hak. Apol. 3. 2. and we see there are dwarves. So in Creatures going on the earth, and never rising higher, there is the greatest and the least; and in those two, I shall now instance. The Elephant is the greatest, I shall not relate what we read, touching his ready obedience, docibleness, memory, and some other things scarce credible s See Plin. Nat. Hist. l. 8. cap. 12. L. Ver. Hist. vitae & mortis pag. 72. Alsted Phys. pars 6. cap. 5. . Certain it is, he is Behemoth in the plural number, because of his massive bulk, as big as many beasts; and as the beast is, such is his strength; So we read in the History of the Maccabees t 1. Macc 6. 37. ; And upon the Beast were there strong towers of wood, which covered every one of them, and were girt fast unto them with devices, there were also upon every one, two and thirty strong men, that fought upon them, besides the Indian that ruled him The more loaded he is, the firmer he goes, because feeling his burden, he puts out his strength: He is the chief of the ways of God, as we read in job; u Cap. 40. 19 And it is notable which followeth; He that made him, can make His sword to approach unto him: If we mark whose sword that is, it carrieth the eye to God, and teacheth the child the wonderful might of His power; He 9 19 that made him etc. Therefore as job also saith, If we speak of strength, lo He is strong. The other creature we call the mite, or weevell; a very little creature, the least of any, saith the Naturalist, and that little, which is, is all throat; The husbandman shall meet with it in his barn, as sure as he finds it in his cheese; and for one, as the old Poet saith, five hundred; * Plaut. cur. Act. 4 scen. 4. A great devourer it is, where ever it is, but most likely in the corn-heap. It will consume, saith be that writeth ʸ Maxima è minimis suspendens. Adu. p. 112. l. 2. Hist. of the World. A. 2 vers. 13. 4. chap. 16. 2. of husbandry x Populátque ingentem farris acervum curculio. Virg. , a great heap of grain. Hence the instruction is; God usually hangs the greatest weight, upon the smallest wyars; And doth the greatest works, both in a way of mercy and of judgement, by the silliest and weakest executioners. He needs not an army of Giants, one whereof (and he was the greatest, that I think, our last Centuries have taken notice of) was of such a stature, that the sole of his foot did cover four of ours z Grimstone Hist. of the netherlands. p. 39 : The Lord needs not an army of such, nor needeth He iron chariots, nor Elephants to make a battle fierce and terrible against a backsliding and revolted people. When a Nation needeth a sharp knife, as the Father expresseth it, to cut away the dead fresh; the Lord can do it by despicable instruments, and yet of force and sharpness enough to execute His pleasure; who to approve Himself the God of all power, worketh great things by the weakest means. Even by His northern Army, the locust, the cankerworm, the caterpillar: a Joel 2. 20. 25. A locustis, à maribus, genus omne occiditur at que arroditur frugum. Arnob. lib. 1. p. 3. in fol. vic. come. These silly creatures can make a Garden of Eden before them, a desolate wilderness behind them; and nothing shall escape them, verse the 3. If He speak the word and bid it go, the silly frog shall scale the palace, and the King's bedchamber; The rats shall take the tower; The mice shall consume all the provision of war, and in one night they shall do it; as writeth Herodotus: And so speaketh that monument there, of one holding a mouse in his hand, and bidding the beholder look up to God, and serve Him in fear b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And to relate nearer to the thing in hand; A little worm can devour all the provision of bread, as experience hath sometimes told us; and that noted story in Grimston, who writeth; That the corn twice or thrice sown, was as often eat up by a little worm, or grey snail, and in one night, whence followed dearth, famine, pestilence, wolves c Pag. 819. Anno 1586. Oh that man, so dependant a Creature, should carry himself proudly before the God of Heaven! Who to approve Himself the God of all power, and able to abase the proud heart, hath a thousand ways and means whereby to do it; He can by a gnat, a fly, an hair, stop the breath; and by the weakest means destroy life and livelihood: We have often read these words, and there is much comfort in them, to such, who are fearers of the Lord; Thou shalt be in league with the stones of the field; and with the creeping things, d Job 5. 23. Hos. 2. 18. etc. I remember what an old Preacher said upon these Texts, It was this; What great matter is it, will some man think to be at league with the stones of the field, or in covenant with creeping things of the ground; he fears no danger from these; No, said the Preacher, he doth not; and therefore being out of covenant with his God, his danger is the greater, because not feared. He that fears not God, hath cause to fear every thing, and that he least fears may most hurt him: That stone, which lieth before him, may dash out his brains, by such a means, as no man possibly could suspect; and the beast that is in his hand, and knows not his strength, nor shall put it forth, yet may occasion his fall. I knew a man, for he lived amongst us, who had a Barbary horse to present to his great friend; and stroking the back of the beast, and there feeling it crushed with the saddle, was presently in a great rage with his man; and in that rage stamped with his foot; the heel of his boot being, after the fashion, high, slipped within the crevice of the stones, (it was on a causie-way.) and he, plucking his heel out again, with some heat and choler, fell down forward, where a sharp stone standing above the rest, met with his forehead, and his brains, and dashed them out. A great mercy to be at league with the stones, and in covenant with the beasts, and creeping worms; which we cannot be, if out of covenant with God. So much to the works of God on the earth; and to the instruction therefrom, which, in this cursory way and view of them, we may take along with us, They serve to refresh and comfort, to instruct and humble. God is great in the very lest, and to show Himself the God of all power, He can and doth bring to pass great works by the weakest and simplest persons and means. It follows now that we take a view of the great Waters, II. for they, with the earth, make up but one Globe. In the view of this subject (leaving more subtle inquiries for a fit place,) I behold first, their surface; secondly, their bars and bounds; thirdly, their weight; fourthly, the Creatures therein. 1. The surface thereof; it is as the winds and weather is; if calm, the sea is very pleasing, and in some places like a table; if stormy, then troubled, and raging, casting up mire and dirt. It showeth us the common error, and mistake we have, when we commend a person; for we say, he is a very good man, unless he be stirred or e Multi nonnullam man suctudinem prae se fcrunt quans diu blanda omnia & amabilia experiuntur: at verò qui eundem servat modestiae tenorem ubi pungitur & irritatur quotusquisque? Cal. Inst. lib. 3. cap. 7. § 4. moved; Unless he ● stirred? So is the sea also, a comely pleasing creature in her calms; but rough and dreadful in her storms. If the wind stir, the sea mounts; if they bluster, it roars. I know not a consideration that may sooner calm a man, if in a commotion (as wind enough he shall find to cause it;) But surely a good man finds a calm or makes it, even then, when there is much stirring about him. The winds and storms properly taken, tell us what the sea is, and metaphorically taken, they tell us what the man is. Our passions are elegantly called tortures f Et vino tortus & ira. Hor. . Tortures upon the body, many times make the mind more secret, or opens the mouth against judgement, as said a Lawyer honest and learned; for rackings stood not with his law g Fortescue. chap. 22. . But tortures upon the mind tell us what the man is; they discover a man: If passion hath put the mind upon the rack, and the person now suffer no wrack in the storm of his passion, he is a man of a sound constitution, we cannot doubt of it; For our h Poeta perturbationes, non inscitè appellat torturas, quod ab iis secreta etc. Augment. l. 8. p. 252. passions try what a man is indeed, as the storms and winds what would the ship is made of, how firm and sound it is, how well compact and set together; and so forth, for the use hereof is large. 2. The surface of the waters shows us, how the Lord deals with His ransomed ones, conducting them to their haven; For with those travellers, prisoners, sick men, we see seamen joined, Psal. 107. All those conditions fitly resembling the condition of those that seek the Lord; but none of all more fitly, than the latter. He finds storms as well as calms, doubts and fears as well as refreshments. He seethe the works of the Lord, and His wonders in the deep. According to this resemblance or seafaring condition, the Lord deals with His servants; they are like that ship, tossed with winds, and almost covered with waves; and they may continue so high till the fourth watch, but the end shall be a calm; for out of these great waters they shall be delivered; and through those bars they shall break, though they seem as strong as iron and brass, and over the wall they shall leap in His strength, through whom they do all things; for the sea and the wind obey Him; so do all temptations and fears, at His rebuke they fly; if He say, Be still, The storms and waves of temptation are calm and still also; which leads me to the second enquiry, that is; 2. What their bounds and bars? Hereunto the Lord Himself Jer. 5. 22. answers; Fear ye not me, saith the Lord? Will ye not tremble at my presence which have planted the sand for the bound of the sea by a perpetual decree, that it cannot pass it; and though the waves thereof toss themselves, yet can they not prevail, though they roar yet can they not pass over it. There we read, what boundeth the raging sea, and sets unto it its limits; The Lord hath, saith the Father, walled k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Cor. Hom. 4. about the sea with the sand; He hath bridled and held in the strong raging hereof with a very weak thing; it is the sand thereof, and that a worm can creep over. But yet, when the Lord hath decreed it so, That thitherto the water shall come, and no further l Job 38 10. 11. 12. , and here shall thy proud waves be stayed, then shall those sands to be to the sea as bars and doors m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Hex. Hom. 4. , for there is the decreed bound. It had carried a greater show of possibility to nature, if the Lord had said, I have set the rocks a bound to the sea, and the land cliffs as doors to the same; but than it had not so magnified His power, nor so exalted His Name, that strong Tower, as now, that the sand is the bound thereof; which wonderfully establisheth the hope of the Righteous, and secureth them, when the floods of great waters are at the neck, and even running over the head; that yet, there is a decreed bound, so fare, and no further: As in the case of jeremy; the three Children; all the faithful of God, who may be delivered up, even into their enemy's hands, That they, who hate them, may be Lords over them, and execute upon them, the pleasure of their own will, which is the utmost extent of their chain or bound; and yet, they shall not do, what they think they can do, and is in their power to do, they shall do them no hurt: The Lord sits upon the floods and orders them; though they rise high, yet He is above them n Psal. 93. 3, 4. . As the promise was of old (for that question is a strong affirmation) iron shall not break the Northern iron and the steel o Jer. 15. 12. ; though the enemy be hard as iron, the Lord will be too hard for them: so, though the waves roar, yet they shall not pass those little sands the decreed place. I remember now the holy confidence, security rather of Luther; News was brought him, that the enemies banded themselves against the Church, and were resolved to swallow up Saxony, and to eat God's people as bread, We will not be dismayed, said Luther, He that sits in the heavens laughs at their rage, and shall we cry p Melc. Ad. vità Luth. ? No, we will sing, and our song shall be the 46 Psalm; God is our refuge, etc. Though the waters of the Sea roar, that is, though the enemy threaten to swallow us up quick, yet he shall do us no hurt, none at all: Our God sits upon the water floods, He is above them. Wickedness is cast into the midst of an Ephah, a Bushel q Zech. 5. 7. , That is, saith Mr. Calvin, it hath its measure, it's bound, which it shall not pass. The righteous know, That the Lord is greater than all Gods, and, as once it was, it will ever be; In the thing, wherein the enemies deal proudly, He will be above them r Exod. 18. 11. ; The Lord rules in the midst of His enemies s Psal 110 2. . And will deliver, if not from all, as He did Peter, yet certainly from the greatest expectation t Act. 12. 11. of the Adversary, He will so deliver, that all shall see, that there is no God, that can deliver after this sort u Dan. 3. 29. . For He hath appointed the bound, which the enemy cannot pass; though they think not so; and the further they run, like a Springtide, or destroying flood, which carrieth down all before it, the more wonderful, in the end, will God's power appear in opposing and stopping the same. For those floods of ungodliness, which rise so high, and open so wide upon the righteous, as if they would swallow them up quick, shall either break and dash themselves to pieces, with their own violence, or they shall be a means decreed, as in the former examples, and in jonah, to bring them to their safe haven, the place where they would be: so mighty is God in power, and so excellent in working; and never more glorious, then, when He opposeth strength with weakness, in the eye of nature, and wisdom with foolishness, which is, as if a man should set a few sands, as bars and doors to the Surging Ocean, when the surges thereof are many degrees above the sands. So much to the second, and the establishment the soul hath therefrom. The third is; 3. What weight these waters have? It seems a matter of more use to consider, how good a servant water is, so fire also; and how hurtful they are both, when masters over us and ours: of use indeed to consider how good every thing is in its place, order and use, and how good service it doth therein: But then again, how evil it is, and what hurt it doth, when (through man's sin, who hath broken his rank, and left his first standing also) it is out of that place and order. We need make no question hereof, but use a great deal. I have proposed a question, whereto every child can make answer (but I intent the use) for who knows not, That the waters are heavy? Ask the beast that tugs at the wheel, when it hath told its rounds * Charron. , which it will soon learn to do, it will stand still and tell you, the water is weighty; so will he or she say, that bear it on their shoulders, or upon their heads. But this weariness is, and this weight they find in the water, when they tug at it, to draw it from out of its place; for, though it is heavy in its own nature, yet not in its own and proper place x Elementa non ponderan● in proprio loco. . He that diveth into the waters, and lieth under more than would fill many Hogsheads, feeleth no weight from all that; Nay, suppose a man were in the bottom of the Sea, and life within him; the water would soon choke him, but he would feel no more weight from all those billows over his head, than he would from a feather upon his back, for the water is in its own place, and the person is out of his; and that is the reason, why he feels no weight, but yet he will be choked with it. This is of ordinary use, and thus it is applied; when a person is over head and ears in sin, when he and his sin are affianced, yea, married together; when he is joined to his Idol, and is let alone; All this while his sin is delightful unto him, he taketh pastime in it, as the Leviathan in the waters, and findeth no trouble in it at all, but peace and satisfaction rather z Voluptate frui maxima voluttas. . Sin is a light matter with him, so also is pardon and forgiveness of sin, so small a matter in esteem now, as not worth the craving, a seeking after in good earnest, though he doth, in a customary way, and for order sake, reckon up the fift petition amongst the rest. He cannot desire ease, for he feels no burden; nor enlargement, for he feels not how he is enthralled: And the reason hereof is; his sin is in his heart as in its proper place and centre, and being so, it burdens him not. But now stay a while, till this person be laid upon his sick bed; till his way be hedged up with thorns; till his month come, when he must cast forth his sorrows; till he be gripped a Non reddit oracula nisi constrictus. with pains both within and without; till death look in at the windows, and sin stairs him in the face, and now is summoned to make his appearance before the judge of the whole world, before whom the lying spirit spakes truth b Job 1. Natura vexata prodit seipsam. ; 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 antedate the time, for it certainly comes and will hasten; and then put we some intergatories to this man in this case, we shall find his mind changed. Ask him what he thinks now of the cup of pleasure, which he drunk down so greedily? he will tell you, he finds it bitterness in the latter end; it was indeed like sugar under his tongue, but now in his bowels it is as the gall of Asps; and to have overcome his pleasure had been pleasure indeed c Vicisse voluptatem voluptas maxima. Gro●. 243. . Ask him what he thinks of pardon for sin? he will tell you it were news from heaven indeed; the best and most comfortable tidings that could be thought of. Ask him how he feels his sin now? he will tell you, heavy, very heavy, the weightiest thing in the world; sand is heavy, and lead is heavy, but sin exceedeth them all d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. 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 appeal 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 die; men put in fear; and knowing themselves to be but men, men in such a case as was before mentioned; I appeal, I say, to the testimony of all such, who have conferred with men put in fear, they will give clear evidence to the truth of that I have said. And indeed, how can it be doubted? For God hath set it down by an eternal Decree, That vexation and sin should be inseparable e Jussisti domine, & sic esi ut omnis inordinatus affectus sioi sit Poena. : But there is a yet clearer voice, which sealeth this truth; for when sin seizeth upon the soul, and the weight thereof is felt; the soul will then wish it could lie 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 merciful Saviour, and will make us hid ourselves (if we could) from His face, the beholding whereof, unto the righteous, is better than life. They, who will not be taught by instruction, must be taught by pain g 2 Esdr. 9 11, 12. . Other inquiries there are, (some necessary and useful) 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 dark and obscure to moderate minds, and doth but mock and deceive the more curious, who scorn that safe refuge of occult properties h Latent animos temperatos, illudunt curiosis, qui putant cuncta ad certas causas reducere manifestas & irrident salutare Asylum illud occultae propri. tatis. Scalig. exercit. 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 deep, they are innumerable and wonderful. Amongst them, the strangest and most admirable is, That little fish, which will slug a ship, and stop her under full sails, so the i Scalig. Ibid. Plin. nat. Hist. lib. 9 cap. 25. Naturalists say, and we leave them to their proof; But we may certainly conclude hence; It is easy for the Lord then to stop a man, when he is breathing forth threaten, and is now upon an eager pursuit, and furious march in his own way, the way of sin and death. Time would fail me here, and my understanding both; The Lord is great in the least fish, the Axchoie (which we use; Apua. abuse rather to provoke appetite) as He is wonderful in the greatest Crocodile (the greatest, if we observe his original, from so low a bottom, as is the quantity of a Goose-egge, reaching at length unto sixteen cubits k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diod. sic. lib. 1. pag 31. ) or the greatest Whale fish, The Sea-Dragon, that wonderful Leviathan, and so described by God himself l Job 41. : And yet I cannot tell whether God's work is less wonderful in the Ship; which reeleth upon the waters like a drunken man, and sometimes falleth into the great deep, then riseth again, and is carried safe to its harbour. Assuredly, the Lord is as wonderful in steering and conducting this vessel (to Him we must pay our vows) still climbing, and tottering, and sinking and drowning; so as the passengers are in deaths often; yet still living and weathering it out: As wonderful, I say, is the Lord The shipmasters phrase. here, as He is in the water-creatures, which are in the deep, their proper element. And as wonderful is the Lord too, nay much more wonderful (for He shall be admired of all them that believe m 2 Thes. 1. 10. ) in conducting a weather beaten soul to its haven: For behold such a soul, if we can, weathering out its tempests, climbing over the billows of temptations, carried now like a gallant ship well ballasted and rigged, 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 mind to fix 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 man's dominion (for we are not yet so high as the air, 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 Ox knoweth, &c Esay. 1. 3. It was an old complaint, but man's ingratitude reneweth it every day. No creature so rude or savage, that stands not in awe of man, and dreads him as his sovereign; and will be content to be ruled, and be struck too, by the hand that feeds them. The vast greatness of the Elephant hath not privileged him from man's service; he hath under-gone the burden of a wooden turret, and hath exposed himself to the extremities of war. The Camel, a beast of incredible strength too, hath submitted himself upon his knees to receive his burden. Particulars are infinite. The Prophet concludes the truth in general terms; All the beasts of the field, pay most obsequious vassalage to man, so the fowls of the air, yea and the fish of the Sea: The great monsters there, that make the deep to boil like a pot, are not exempted from man's government, from them hath he toll of bones and oils, and tribute from all the rest. How full and convincing then is the Lords question? Have I been a wilderness unto Israel? No, to Thy praise be it spoken, a delightful Paradise Thou hast been: Thou hast furnished man with a lightsome and delightful dwelling place, a disloyal tenant though he be; and Thou broughtest him in unto it, as into a paradise, like a rich heir, ready furnished with all furniture for use, for delight, for ornament. To the intent that man should serve Thee, and serve Thee cheerfully, 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 thyself. 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 fear the Lord, theirs are all things, for they are Christ's; Thus then let me reason the case, If these things are done and bestowed before our eyes, let us think, what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Chrys. Hom. 22. in ep. Ad Eph. good things are laid 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 City 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 fowl, are at a league with them, and are their servants) if so, while here below; then what rest, what quiet, what security above, there, where the Lord hath assured them, shall be the place of their eternal 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. Air is the next, that, which filleth up this vast and III. empty 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 die without it. Of all the works of God's hand, it is the most admirable, both for the ways thereof, and operations therefrom. I know not which we could want of all the creatures of God, but, I am sure we cannot want air: My veins, arteries, nerves, all are quickened by it, it is the soul of our breathing. If I had all that heart could wish, all were nothing, if I wanted air; and air must be good, and wholesome too, or else all would be as good as nothing. Therefore it is Gods great dole to the world, all share in it; And it hath a kind of ubiquity; 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 express its strange virtue and efficacy. If I could go to the furthest parts of the earth or sea, there it is; If I could climb 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, bar the doors, draw the curtains all close, yet you can as easily shut out your conscience as it; The air 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 nearer to the Creator 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 air is pure and clear of itself, 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 air refresheth, and sometimes poisoneth; sometimes temperately cooling: sometimes again with heat 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 ye like morsels; for so we must resolve the Lords f Job 38. 29. question, out of whose womb came the rce? 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 feign, 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 3. ; He raiseth the stormy wind, for He hath appointed them their work & their circuit, as He hath the treasures h Job 38. 22. for the snow, and hail: And we hear their sound and feel them too, but the place whence they come, we know not, nor whither they will, so secret is the way of the wind: And as secret is the way of the spirit, but more admirable in working; it casteth down strong holds too; it levels high and exalted things. But I am too high. This we may conceive; The same wind, which now shaketh the leaf and maketh the feather to move, being charged against a mountain, 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 fear before Him, that whatsoever He hath done, whether it seem great or little, we should confess His handy work, and according to His greatness so we should honour Him, that whatsoever He hath commanded, whether it seem weighty or little, all our obedience should be straight unto it. These are Mr Dearings words i Heb. 1. verse 3. Lect. 2. Tranquillus dominus tranquillat omnia: quietum afficere quiescere est. Cal. ; I add this; All the winds without, though never so raging 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 kingdom of the winged Creatures, where they have more scope than the greatest Monarch on the earth; and more aire-roome, than the ship hath sea-room, 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 reap, nor carry into their barn, for your heavenly Father feedeth them; And doth He so? even the young r●ven, a forsaken 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 roll themselves upon Him for provision; They are of more worth than the ravens. How great should be the security 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 pa●●i●onio viv●at. M. Faelix in sol. p. 25. lin. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. ad Pop. Ant. Hom. 12. are, that thy heavenly Father will feed thee too. Here also, I mean, in the airy regiment, we see the great vessels of water, rolling over our heads, and it should be wonderful in our eyes; for we cannot understand the balancing 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 distil 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 faculty, whereby the water is bound up within it, as with a swaddling 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 o Lord, hast done it, we know Thy Name, and Thy Son's Name; for thou art wonderful m Prov. 30. 4. Isa. 9 : If the Lord should unloose this bond of the cloud, this retentive faculty, then would the water fall, as through a floodgate, or from a spout, not breaking into drops, but in one body with a resistless violence; as sometimes our countrymen have observed it, when the violence of the waters fall, hath laid the ridges of their land equal with the furrows: But more ordinary the rain falls so amongst the Indians, who call the falling thereof, in that resistless manner, The spouts 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 viols of God's wrath! Who can stand under the spouts of His displeasure! The wicked shall be driven before the tempest, as the chaff before the wind. But to the matter in hand; certain it is, This clotheing the heavens with blackness, and making sackcloth their covering p Esay 50. 3. ; This balancing the clouds, and binding the waters within them, as within a garment, thence making the water distil by drops; all this must be taken notice of as the wondrous work of Him, Who is perfect in knowledge q Job 37. 16. . And upon the power of this Mighty Hand, doth the faithful soul stay itself; 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 dependence; faith limits not the holy One of Israel, nor binds Him to natural means s Leg● B●●sil. Hex. Hom. 5. p. 47. ; Who did make the earth to bring forth before He set the Sun in the firmament, or made it to rain; and filled the valleys with water, when there was neither wind nor cloud t 2. Kings 3. . 3. Hence it is that the thunder is heard, whereat the heart trembleth, and is moved out of its place u Job 37. 1. : but the heart soon settleth again, when the noise ceaseth, for it hath learned the reason thereof: And yet, it posed the heathen, and almost made him cease from his own wisdom, when he heard it thunder, but saw no cloud x Hor. car●. 1. odd. 34. ; than it was the voice of the Lord sure, and is it not the same voice, though the cloud appear, and appears never so thick and dark? His voice it is, and acknowledged so to be, when it hath astonished the mighty Potentates of the earth, as His lightnings have made their hearts to tremble, like a needle removed from the loadstone, or leaf in the forest tossed with the wind: 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 fearful noise of that eruption: And hard stones out of the midst of thin vapours y D▪ Hall. contempt create. . 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 struck down dead in the place, to teach us, That with God is terrible Majesty, and touching the Almighty we cannot find Him out; But let us hear 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 Vo●a communia sunt nives diutiras sedere, tellus illo modo sementiscit. Plin. not 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 D● Bart. 2 day. ; but this we know, for the Lord hath spoken it, He hath reserved these against the day of battle and war d Verse 23. ; For more have been consumed by the fall of hailstones then by the dint of the sword e J●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 face of the world in the earth g Verse 12. ; Fire and hail, snow and vapour, stormy winds fulfilling His word h Psal. 148. 8. . And now our eyes are in this ascending line, as the mind FOUR of a truly wiseman, (who delighteth himself in the Lord, rideth on the high places of the earth, is fed with the Heritage of jacob i Esay 58. 14 ;) His mind is above the winds, and storms and clouds, where all things are calm, serene and quiet. And I know not how high our eyes discern, but this is not the least wonder; That our visive faculty can ascend so high, and not be tired, is the wonder indeed. The foot is quickly tired, not so the eye: Good reason for that, saith the Father k Chrysost. Hom. ad Pep. Ant. ; but a gracious providence in it too; because, of all our members, or servants, none so necessary upon all occasions as is the eye: And therefore that must not feel a weariness as doth the other faculties, that it may be quick and expedite upon all services. The eye can through this large perspective of the air (by which medium, I can show a child and make it understand, what is a diaphan. or transparent body) the eye can behold the highest stars, and in the twinkling of an eye, that short moment of time, the eye can do it. And this is an height, that cannot be measured: For, for aught I can learn, the highest stars are as high above the Sun, as the Sun is above us; and how high that is, we may judge by what the Sun and stars seem to us below. It is a mathematical conclusion & that hath the certainest grounds of any art, that the Sun for quantity and bigness thereof, would make an hundred sixty earths, being so many degrees bigger; and yet, it seems to us, at this vast distance, l If that ascending line could be drawn right forwards, some that have calculated curiously, have found it five hundred year's journey unto the starry heaven. Dr Hall contempt. no larger than a sieves bottom; and the least of those stars, is fifteen times bigger than the earth, yet by reason of that great gulf betwixt the star and our eye, it seems but like the apple in our eye, or the pearl and diamond in our ring. Thus high can our eye ascend, and in a moment of time; how then can I think any thing unpassable or impossible to the eye of faith? It finds a way, or as it was said of one, it makes a way through all difficulties. If God hath given such a power, or quickness of elevation to our bodily eye, this little candle of the body, that it shall light us through this vast gulf, and void space, unto such a distance, and with such speed; what then is the power of the souls eye, when it hath received an anointing from above? How much beyond those stars can that eye pierce? The Saints shall stand and wonder with admiration m 2. Thes. 1. 10. , but they can never be at a stand, they know, whom they have trusted, and that to Him, nothing is impossible. Nay, He that did make the eye, was He, who gave a greater power yet to the eye of flesh; even to see as fare above the starry heaven, as it is, for aught I know, to that heaven, even to the heaven of heavens, and to see them opened, and the crown of our glory there n Acts 7. 55. . This the Lord can do, to show the might of His power, and to assure His o Bright. Revel. 2. 13 p. 33. Antipasses, all His faithful Martyrs, by the first, that they shall not look to Him, or wait for Him in vain; their expectation shall be satisfied to the full, and beyond: For though that was an extraordinary case, yet this is ordinary, and secured unto the faithful, that, whosoever is full of the Holy Ghost, who looks up steadfastly into heaven, who sets his face thither-ward p Luke 9 51. ; he that girds q 1. Pet. 1. 13. up the loins of his mind, (they are the strength and Basis of the body r Chrysost. in cap. 6. ad Eph. Hom. 23. , and do imply the strong resolution and activity of the soul) I mean then, He, who is strong in his God, and hath his hope and his heart fixed on Him; s Chrysol. serm. 24. de servo vigili pag. 81. He shall see (though his outward eye have not the same clearness of vision) he shall see as great things as Stephen did; he shall see heaven opened, the glory of God, and the great things that Christ hath done for him; for which he shall be admired of all the Saints in that day. So much to that, which seemeth not the least wonder; that God hath given our outward eye such an elevation of sight. And now that our eye is thus elevated, what, and how great are the things, which we do see? We cannot give answer, nor make report thereof. I do not wonder, that Paul, whom the Father elegantly calls an earthly Angel s Chrysost. Tom. 1 de poenit. continent. , and an heavenly man, that he, being caught up into the third Heaven, could not utter what he heard there; for it was unutterable. He, whose eye is but upon the outside of that paradise, beholds such great things there, that we cannot utter, nor comprehend what we see. There I see the heavens stretched over me like a curtain; thence it hath its name in Hebrew; but in Greek and English, a firmament; because it is firm and fast: This I see, because it seems to terminate my sight; but I know not what I see; nor know I, how He buildeth His stories (spheres) in the heaven t Amos 9 6. ; but I know it is fully called the firmament of His power u Psal. 150. 1. ; And that is all I can say of it, for the out-spreading of that Canopy is unutterable and unconceivable. There I see those fiery Globes, each of them many degrees bigger than the earth, yet in comparison with that out-spreading firmament, each of them but as a diamond on the ring or point in a circle. If I think upon the the glory of the Creator, as I should do, (for if these be so wonderful, how much more wonderful is the Creator hereof?) This thought thereof swallows me up as a drop in the ocean; How fare beyond the scant compass of man's understanding is it then, to conceive of the glory of His Saints? for it is said, They that be wise, shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever x Dan. 12. 3. ; nay it is said, They shall shine forth as the Sun; y Matt. 13. 43. nay more, They shall be like unto Him at His appearance z 1. John 3. 2. . And surely though this glory be incomprehensible, yet our understanding may conceive and comprehend that so it is; for if the Lord hath beautified the outside of their palace, or heavenly mansions, with so much glory, what is the inside, and the glory there within a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Basil. Hex Hom. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ? I cannot think that strange, which followeth, that he, who hath this hope, purifieth b 1. John 3. 3. himself; for certainly, none but the the pure in heart can enter in there. I see now, how necessary it was, and that so it must needs be; That Christ should give Himself for His Church, that He might sanctify and cleanse it with the washing of water by the word: That he might present it to Himself a glorious Church, not having spot nor wrinkle, or any such thing: But that it should be holy without blemish c Ephes. 5. 26. 27. ; For the conclusion is peremptory and certain, There shall in no wise d Rev. 21. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. enter into the heavenly Jerusalem any thing that defileth etc. And me thinks, when I read, that Elias e 2. Kings 2. was carried up into heaven in a fiery chariot; it shows me in a figure, that in the act of dissolution f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys Tom. 5. de resur. serm. 33. , in that moment of time, when the soul is departing out of the body, sanctification is complete and perfected, and all remainder of corruption is, as by fire, purged away: for none but the pure, and the clean, and undefiled can enter in here, into this Holy of Holies, whose out-court, or out-covering, or pavement of that Court, is so glorious. And do I see all this, and do I believe it too? What, and yet go I on in an evil course? and yet do I take the Name of God in vain? If so, I do but as the devil doth, he believes, and yet continues as he is g Esse Deum credunt tamen in perversitale perdurant. Sal. de Prov. 4. p. 100 subjungit ad pudorem, etc. Sal. Ibid. : But if I do not fear before this power and tremble too, I am short of the devil, for he doth both. We may think hereon when we behold the firmament of His power, and the glory thereof, which is, as we have heard, though we have not heard the half thereof. And yet, though thus outwardly glorious this out-court is, it must be dissolved, and by fire; What confidence can we then put in any thing we call flesh, or in these vile bodies of ours? If the firmament, that firm and fast thing, shall not still continue, of how small continuance is man, and the things of this earth, which we dote upon? But to leave that, and to raise our thoughts higher, where they should fix, we should make the same use of the glory of the third heaven, (which is the Saints city, and country, where they shall be glorious, and crowned with life, and for ever with the Lord of life, whose Majesty shall shine in perfect beauty before them) the same use, I say, we should make hereof, which the holy Apostle makes, touching the dissolution of this out-court or firmament; seeing we look for such an heaven, wherein dwelleth righteousness, what manner of persons ● 2. Pet. 3. 11. ought we to be in all holy conversation and godliness? Chrysostome makes a larger use of this contemplation, and it is of use indeed. His eyes were fixed upon that out-court, beholding the excellent beauty thereof; upon which contemplation thus he speaks, and this the philosophy he gives. If these parts of the heaven turned toward us, are so bright and glorious, what are those upward and inward parts! How exceeding glorious that heaven of heavens i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A●l illu● coelum coeli; etiam terrae nostrae coelum terra est. Aug Conf. l. 12. ca●. 2. ! And yet, as if this glory were not worth the seeking after, we stand greedily k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. gaping and catching at the shadow of things, and let go great things of a durable substance: So he goes on, and that which follows is yet more notable. When I think on the beauty, clarity, glory of this heaven, I find my thoughts can fetch a wide compass, yet I have not a thought to measure this glory withal: my thoughts are infinitely too short here, but this effect I find, they cause not more wonderment, then mourning; In the thoughts hereof I must needs weep bitterly, and my spirit must mourn within me l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; For when I rise to that height, I am presently as low again in the thought of my fall: When I behold that Glory, with the same eye I must reflect upon my misery; O from what excellent things are we fallen! from what happiness are we estranged m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ? I say well, estranged! for we carry ourselves as strangers to that city of rest and happiness: We exceedingly busy ourselves, and unnecessarily in our Thoroughfare, as if there were our abiding, and our place of rest, and no country above, no glory there; Yet such a Glory it is, as no tongue can express it, no thought can reach unto it. Tell not me now (so the Father goes on) of hell, and what the damned feel there n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ; tell me of heaven, if thou wilt move me, and the exceeding glory there: For I tell thee, that the pain of sense, (as the learned call them) the pain the body shall feel in hell, will not be so keen, sharp, and fretting (though sharp and fretting they will be, past all expression;) yet not so fretting, as will be the pain of loss; loss of heaven, and the exceeding glory there. This loss, this, will be most tormenting; Thoughts thereof will sink the soul into that pit, like a stone or lead in the great waters; This, I say will be the fretting worm, the tormenting thought, what I have lost what happiness I have fall'n from; More tormenting it will be, than the lowermost hell, and the utmost wrath there o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this thought will add much to our torment; For what a toy, a trifle, a thing of naught, we have forfeited this exceeding weight of glory: so small a thing it was, that it will be justly said of us, we despised our birthright. For this great deceiver, be it Satan, or our own heart, (deceivers both) he gives us small things p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , a puff of honour, short pleasure, transitory riches, poor, base, empty, shrunken things: he takes from us great things q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , a weight of glory, it contains all, an exceeding excess of glory, it cannot be expressed: but all this he takes from us. He gives us dirt, he depriveth us of the pearl: he presents us with a shadow, he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. robs us of the substance. And here we are without excuse, for hereof we cannot plead ignorance, it being the daily voice of all the creatures under the Sun, sounding louder than the loudest trumpet r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; That they are as grass, and the beauty of them as the fading flower, vanity, or lighter then so, if aught can be; and such things are the very best this deceiver can give us; but he takes away such things, as we heard, and as we must conceive them to be, if we behold the out-court or pavement of that Holy of Holies. This large use the Father makes upon this contemplation, as we may better understand, and more enlarge it, if we peruse his 14 Homily upon the Epistle to the Romans towards the end. And so much in a general way and view of the firmament, and the great works of God there, which He hath set out unto open view, to show us what is within, and what manner of persons we ought to be, who look to enter into that Holy place: And withal (which is the chiefest of all) to stir us up to press towards the mark; And, forgetting things behind, in our earnest pursuit thitherward, and expectation thereof, to reach out, as with necks stretched forth, after those high and great things; such they are, as the eye hath not seen, nor the ear heard, nor the heart can conceive; But such they are, unutterable and glorious, which the righteous Lord will give, to all that fear Him, and wait for his appearance; Only show we ourselves mwn, not children, who for an apple, will part with a pearl, and think they have no loss, by that exchange: So much to the contemplation of the firmament of His power, the height and glory thereof. I descend now unto that creature, which the Lord hath divided unto all nations, and with which our sense is more acquainted, but deceives our sense exceedingly: for though it discover unto us things below, yet it locks up with the clearness of its light and lustre, the things above. Our eye, if we mark it, will discern much higher in a clear night, than it can in the clearest day. In the night, we see as high above the Sun, as the Sun is above us; but in the day we have no clear discerning of any thing, that is above the Sun, because of the clearness of that mighty Body, which dazleth the eye, if we look upon it, and puts it out, if we stand and gaze. And thus the heathen did; and so that light darkened v Leg. Clem. Alex. ad Gentes. pag. 31. them, that-they could not rise to a glory above the creature, but where they terminated their sight, their they terminated their worship; Therein like the countryman, who looking for the King at his Court, thinks, that he must need be the King, who first comes forth in most gorgeous apparel x Read Plut. in the life of Pericles. Morneus de Verit. Rel. Sol quasi solus, etc. Cic. de divin. , though the King's honour sets him forth, and sets up his head above others; and the glory of apparel those, who have least honour. But I have digressed. I began my morning instructions with the Sun, and with that creature, I will end my instructions from the creatures. It is called a solitary y Leg. Basil. Hex. Hom. 6. creature, because it shines alone, obscuring all other lights with his clearness, and being the fullest in our eye. I observe, 1. the motion of the Sun; 2. the beams; 3. his brightness; And some short instructions from all; Then I shall be at the end of our walk; And conclude the instructions therefrom. 1. Behold, if we can, the Sun's motion; we cannot see it stir, but we can see it is passed; then, by what hand it moves, and with what strength and quickness; no motion so quick, except that, which is like lightning in an instant; Then behold we the magnitude thereof, how massive a body it is, for it may enter into our conceit: And beholding all this, we shall be filled with wonderment, and be forced to acknowledge, that Wonderful is the Creator thereof, a mighty God. Behold again its constancy in moving. The Sun never yet risen, nor set; nor more than once stood still, since first it was created to run its course, though to us it seems to do both, which makes our morning and our night. It still moves, to teach us constancy in our holy profession; and still in its own sphere, and within its own limits and bounds, to teach us the decency of order: for when it hath touched those limits, which we call Tropics, it is retrograde, and turns back again. Some have taught, that the Sun moves nearer to the earth now, then in former times, but they who teach so, would be taught by stripes, and their writing blotted out with sponges; saith the learned Scaliger z Exercit. 99 3. ; The Sun never transgresseth his set bounds. So much, or so little rather, to the Sun's motion, which we see, when it is past: but the full understanding thereof is too high and wonderful for those, who are clothed with flesh. Man cannot find out the hand of God herein, unto perfection. 2. The beams of the Sun are as Wonderful also: we know their Father, we understand not their production, so wonderfully are they begotten. How then can reason carry us into a more secret mystery, The proceeding of the Holy Ghost? which some, whom I have known, have searched into with their own light, and lost themselves in the search. Secret things belong unto the Lord our God, but things revealed belong unto us a Deut. 29. 29. . First then, This we find revealed, The wonderful power, and universal efficacy of those beams; for this is the conclusion from the sacred Scripture and from experience; That nothing is hid from the heat thereof b Psal. 19 6. . And if these beams d In in●●●e, coelo affixus, sed terris omnibus sparsus est, pariter praesens ubique interest, & miscetur omnibus; nusquam 〈◊〉 cla 〈…〉 d● violatt●●. Quanto magis Deus, etc. a q●o nullum potest esse secre●●, tenebris interest, etc. M. Min. Felic pag. 27. in sol. are so piercing, so searching, Whither then, Lord, shall I go from thy spirit? or whether shall I fly from thy presence c Psal. 139. 7. See Chrysol. Ser. 2. pag. 5. 6. ? where shall I hid myself, or my sin? If I say, surely the darkness shall cover me; even the night shall be light about me, yea, the darkness hideth not from Thee, but the night shineth as the day, the darkness and the light are both a like to Thee▪ I cannot hid myself, nor my sin from Thee; but I may hid both myself and my sin in Thee: Christ is that hiding place, a sure sanctuary for my person, and a certain cover for my sin. There is no flying from Thee, for we shall be found out, but it is safe flying to Thee, for with Thee is mercy; So Austin speaks. This meets with a known dotage, and concludeth against it, That God doth see sin in His children; if nothing be hid from the heat of those beams, what then can be hid from the Creator of them? He hath not beheld iniquity in jacob, neither hath He seen perverseness in Israel e Num. 23. 21. . No, He beholdeth them in His beloved Son, in whom He is well pleased, and for His sake, with them: He doth not behold sin in them, to condemn, to punish them for it; for by His son's stripes they are healed; And, this is that rich mystery of grace f Mysterium opulentumgratiae, admirabile commercium: peccata nostra, non nostrae, sed Christi sunt; & justitia Christi, non Christi, sed nostra est. Ex nanivit, etc. Quomodo in peccatis nostris dolet & confunditur, hoc modo nos in illius justitia laetamur & gloriamur. etc. Luther in Psal. 22. , (So Luther spoke, who spoke out of experience) that admirable exchange, when Christ took our sins, and gave us His righteousness; emptied Himself, that He might fill us; stripped Himself, that He might invest us; sorrowed Himself, and was confounded with our sins, that we might rejoice and glory in His righteousness. An admirable exchange indeed, a rich mystery! which magnifyeth the riches of God's love, giving His Son to the world; and of Christ, giving Himself for the world, of believers. But this doth not take off from God's knowledge; what He seethe not to condemn, and punish, He doth see, even in His Israel, to reprove and correct: And when He shall correct for sin, His Israel shall confess, against this vanity, tossed to and fro; Thou hast set our iniquities before Thee, our secret sins in the light of thy countenance g Psal 90. 8. . 2. From the different operations of the beams, I note, That the diversity of subjects, the Sun worketh upon, diversifies the effects. And this is but a conclusion of experience also; how unclean soever the place is where they come, they altar not, but work diversely, according to the matter they work upon; If upon clay, it is hardened; If upon wax, it is softened; if upon a dunghill, the stinking vapours more offend; if upon a garden of sweet herbs, the sweet savour more refresheth; if upon good fruits, they grow for the use of man; if upon weeds, they grow to humble him: The alteration is here below in sublunary creatures, the Sun changeth not. Hence we learn how unreasonable that dealing is, which the Wiseman telleth us of; The foolishness of man perverteth his way, and his heart fretteth against the Lord h Prov. 19 3. . This should not be so: but clean contrary; For, when a man perverteth his own way, and then fretteth against God, It is, as if the dunghill should blame the Sun, from whence nothing can come but light, as from a dunghill an unsavoury smell, which is the more sensible and offensive, the clearer and more piercing that light is: or as if a man, through inconsiderateness taking a fall, should fret against the stone. If God leaveth us to walk in our own ways, or recompenseth our ways upon us, we ought not to charge Him foolishly, but to charge ourselves with folly; and if we have learned so much, we have learned a short, but a great lesson, For it will make us continually to walk humbly with our God, and a continued humility, is a continued adoration of His Majesty; and the groundwork of an holy life, which is a continued prayer i Vera humilitas perpetua adoratio, pia vita perpetua oratio. . 3. We may note again; That these beams of the Sun in its circuit do pass through many pollutions, and yet not polluted therewith, but remain pure and clean. The Sun worketh upon inferior bodies, and cherisheth them by light and influence, yet is not wrought upon by them, but keepeth its own lustre and distance; The Father maketh this use hereof; How much more then, saith he, could the Sun of righteousness dwell with flesh and pitch His tabernacle with us k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. 1. 14. , and yet not be polluted by us? Howmuch more could that Son of righteousness communicate with man, and take unto Him the infirmities of mankind; I mean such, which accompany the whole nature; As, hungering thirsting, weariness, grief, pain and mortality, yet, without any touch or tincture of sin from all these; because, what ever were the effects here-from, were in Christ like the stirring of Crystal water in a Crystal glass, whereof we have no sedament, no dregs in the bottom l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Tom. 5. Ser. 31. Chrys. ●. . This shows us also, who are heavenly, and the beauty of a well ordered soul: It thinks nothing in the world of sufficient worth to put it out of frame: such a soul is instructed what it should be; It should rule over things beneath, and not be ruled by them; like the Sun, it should be under the power of nothing beneath itself. But this entire estate, this freedom from pollution is reserved for an higher place, where all corruption shall be done away: for now the soul, having so much earth about it, and so much of earth within it, which is the cause of defilement, it cannot mix with things of the earth, and not be polluted, it cannot but receive some tainture therefrom; But yet still, the soul that is heavenly, striveth after perfection, and in desire, would be in some proportion like the Sun in his race, which works upon inferior things, but is not wrought upon by them: It desires to carry itself like the Sun, above forms and storms, in an uniform way, in a constant course and tenor, like itself, suitable to its own dignity, and keeping its distance. Thus we are instructed by the Sunbeams. 3. The brightness and splendour of the Sun instructs also, for it is admirable, and the more admirable it is, the less my eye is able to behold it. But such is his brightness, which I do see, that I have a fullness in my vision, and from thence comfort and satisfaction, if I behold it wisely and as I am able; But if I should be prying into it, and gazing on it, I shall then see nothing at all. The Sun is the cause that I do see, but it will not give me leave to see into it; The clearness of that great eye will darken mine, and put it clean out m , qui videndi omnibus causa est, videre non possumus: radiis acies submovetur, obtutus intuentis hebetatur: & sidiutius in spicias, omnis visus extinquitur. M. Minut. Felic. pag. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cl●m. Alex. ad Gentes. p. 39 We must not measure an infinite God by a finite understanding. Lege Cal. Inst. lib. 1. cap. 13. sect. 21. . And this leads me into a great secret, and high, and commands me not to search it out, nor to stand and gaze thereon, for thus I reason from that I do see: How little a part of the Sun is it, which I see? yet is it so big, as we have heard, and yet we see it but so big, as we see; and the more I see and pry into it, the less I see; and if I will yet pry further, I then shall see nothing at all, for I shall be dark with light. What then can I discern of God, or how small a part of His ways? yet if I will inquire with sobriety, I may know so much as will satisfy and comfort me; but if I inquire further and beyond my bounds, which the Lord hath set, as sacred as the Mount n Exod. 19 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. , I shall find that, which will confound me; And if I will gaze there, I must perish. Chrysostome gives me a good rule, In all the dispensations and works of God give the same silence to thy Maker, as the clay to the Pottero. Again, the light of the Sun is in some part hid from us, by the interposition of the Moon, sometimes of the clouds, often in the day; and half of our natural day quite intercepted by the interposition of the earth, as in our night. But what then? though I am dark, the Sun is light; though I I see not its lustre, yet it is the same in our night, as it was in our day, when we had a clear sight of it: For this we know, and reason gives it to be so, that the Sun hath shone Vol. 5. ad eos qui scanned. 862. & 865. forth clearly, and like itself, without any diminution to its light, unless, when the Creator thereof suffered, ever since first it was created, and set to run its race, though the earth, and the Moon, and the clouds, do eclipse the lustre thereof from our sight. This may teach us not to judge of heavenly things with earthly eyes; for they are not fit judges sometimes in earthly matters; we know the Sun doth shine, when we have not the least glimpse thereof; and we must acknowledge, that God doth shine forth in glory; though we have no discerning thereof. He doth reign most gloriously, in the midst of His enemies, though we perceive no such thing. There is a way wherein God sometimes doth walk, and more undiscerneable it is, than the way of an Eagle in the air, or of a serpent upon the rock p Prov. 30. 15 . As is the path which no soul knoweth, and which the Vulture's eye hath not seen q Job 28. 7. . And here our way is (mark it) not to pry and to gaze (for it is as sacred as the mount r Exod. 19 ) but to have recourse to this, and to be fully resolved of it, The Lord is righteous in all His ways s Psal. 125. 18. . What though they are clouded to me? yet are they righteous, and the equity thereof will shine more clear than doth the Sunbeam: What though darkness is about Him, and my darkness comprehends Him not? Yet will I ascribe righteousness unto my Maker t Job 36. 3. . What though I cannot find Him out; nor is it possible I should, no more than I can drain the great Ocean with a man's scull, yet He is excellent in power and in judgement, and in plenty of justice u Job 37. 23. . What though a thick cloud is spread about His Throne, I cannot pry into it, yet Righteousness dwells there, that's certain; Clouds and darkness are round about Him, Righteousness Psal. 97. 2. and judgement are the habitation of His Throne * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Here we must stop our reasonings, for this is the resolution to an high and mysterious question. And so I have checked my sad and proud thoughts; that, what ever covering for sin and destruction the proud heart may suggest, (for it finds out many inventions) what ever plea or excuse the heart may have; why yet, when the covering cast over all people, and the veil that is spread over all nations shall be quite destroyed, which will be at the last Day, fully, then shall the justice of God appear so clear and conspicuous, as that all mouths, though now full of contradictions, shall be stopped; and all knees shall bow before the judge of all the world. Then all men shall see the justice of God in those His most secret and hidden judgements; Those judgements of God, which S. Austin termeth secretly just, and justly secret x Ocular justa & justè occulia. : So they are now, but at the Day of judgement, they shall be manifestly just, and justly manifest. Then it shall appear, not only that the most secret judgements of God are just, but also, that there was just cause, that they should be secret, or kept hidden to that Day. But in the mean time, which is our Day, we may learn a fit instruction from the Sun also; That as it is safest to look upon the Sunshine in the air, not in the beam or body of the same; they put out the eyes, the other comfort it: so is it safest to deal with the links of the Golden chain, which God hath let down unto us; and not with those, which God hath reserved to Himself: To observe by some reflection of grace within our own souls, whether God's countenance shine upon us, and not to pry into that light, which no mortal eye can attain unto, lest searching into His Majesty, we are consumed by His glory: His will must content us, which He hath revealed, without any reason, which He hath not revealed. The brightness of His excellency cannot be gazed upon, nor must the height of His power be disputed. To keep God's commandments is our duty, to pry into His counsels is curiosity, which will be surely punished. Labour we to understand things that are safe, and venture not in things that be too high. So much the brightness of the Sun, which will not be gazed upon, teacheth us. And so I have ended this large discourse, touching the works of God, with the consideration of that creature, which is fullest in our eye. I conclude this walk, and the instructions there▪ from, as I began in Mr Dearings words, which he still weighed at the Sanctuary, there is not one too light. We must consider the works of God, and in them His greatness, His power, His goodness, and thereby learn with all our hearts to serve Him, to glorify Him, as our only God. But if we be unprofitable creatures in the world, if we have eyes and see not, and ears and hear not, and the sight and use of so excellent works can stir us up, neither to love, nor fear, nor once to know so excellent a workman, we are holden in the bondage of a spiritual Egypt, wander in strange and unknown ways of a spiritual wilderness, where we have neither water of life, nor any secret Manna, to satiate and and fill our faint and hungry souls: We walk in the world, as subjects of the world, and dwell on the earth, as servants of the earth: The ox and the horse do as we do, they eat, and drink and see the Sun, and use at their will the day and night, and never consider Him, who made all these things. Let us not be like unto them, but as we have hearts able to comprehend better things, so let us use them, that we may fill our ways with perfect peace. Let us wisely meditate in all the works of God, for they are the wisdom of God, in which we should know God, and glorify Him, and give thanks unto Him. So we read, when Eliphaz would persuade job the fear and reverence of God's Majesty, he biddeth him behold the stars, how high they are. The Prophet Isaiah, when he will assure the Church of the mercy of God, that He will according to His mighty power, fulfil all His promises, he saith thus, who hath measured the waters in His fist, and counted heaven with His span, and comprehended the dust of the, earth in a measure, and weighed the mountains in a weight and the hills in a balance? In meditation of these great works of God, the Prophet would teach them, to fear no man, but put their only trust and confidence in God. So the prophet jeremy setteth out the constant course of the day and night, for us to consider, and in it to know how unchangeable the love of God is to all His Saints. So our Saviour Christ, by the goodly colours of the flowers of the field, He would have us learn, what a fatherly providence God hath over His children, to cover their nakedness, Who clotheth so gloriously the fading flower. The Prophet David in many places, and especially Psal. 104, doth make a goodly rehearsal of the providence of God, in ruling the whole world; thereby exhorting us to obey God, to hate iniquity. Thus should we by these exhortations and instructions teach all our senses, our eyes to see, and our ears to hear, so that in the creatures of God, we may see His glory, love His goodness, fear His Majesty, express His Image in all our conversation. So fare Mr Dearing Lectur. 19 on Heb. 4. 34. etc. where he informs us touching the Sabbath, the works▪ thereof, and the perpetuity of the same. But I may more fitly shut up this in the words of S. Basil upon the same subject y Hom. 8. in Hex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 94. ; When I look back to behold the variety of things, I have spoken of, than I, think I have spoken a great deal, and too much; But then again, when I consider the admirable wisdom of the Creator in them all, I may very well begin my speech again, for indeed I have said nothing; nothing to the incomprehensible Power, unsearchable wisdom, exceeding riches of goodness, which the Lord hath manifested in all His creatures, and towards man, the Lord of them all. What remaineth then, but as He is great and wonderful in working, so He is greatly to be praised? as His power is wonderful, so should our fear be; as His mercy exceedeth, so should our thankfulness in our measure, though indeed His mercies exceed all thanksgiving and praise. So much when thou walkest by the way. And now that the Sun is departed from us, we have done with our walk: The night succeeds▪ and the instructions there from follow. CHAP. VIII. In this world the day and night have their course; when they cease, it will be always day or always night: How that instructeth. What darkness teacheth. How we are engaged to lie down with serious thoughts of God and His goodness. 4. AT night, etc. I suppose now the Sun set upon us, when the beasts go out to prey, and man retires from his hard labour under the Sun. It is a fit time for a man now, to retire into himself also, and to consider not so much his little world, the several parts, powers and faculties of the same (Though that is a point of great consideration, and would fill another book;) but how he hath employed these in the daytime to the glory of the Giver, and the good of them amongst whom he lives. This is a strong argument to press home this consideration, even this, That the longest day will have his night. § 1. Let that man, who hath spent the day in the may-game of the world, and, as the most do, who make no account of time, nor think themselves to be accountable for it, let him ask himself, what contentment he finds in the pleasures, so eagerly pursued all the day before; and what comfort they now give unto him, now that the night is come, and his doors shut upon him? He must needs answer that they are gone and passed; and most likely they have left but a sad relish behind. But yet if he be resolved, when he is wakened, to tread the same ways again of sin and death, he must needs consider withal, if he have the consideration of a man, that, though now, through God's gracious dispensation towards him, the night is and the morning will down; yet a night will come, which shall never have morning. A night, when our pleasures, and profits, and honours, all that we call good things, and so dote upon, when all shall set and return no more. While we live here in this world; As the morning cometh so cometh the night; and as sure as the night followeth day, so sure sorrow follows our pleasures; which may teach us not to overjoy, or overprize our worldly contentments, when the candle of God shineth upon our tabernacle, for they are short and momentany, of small continuance: As sure as the night cometh, so sure a change will come. And here also when it is night, we know the day will down again, in its apponted time; And though sorrow may abide for a night, yet joy may come in the morning; It is easy with Him to make it so, Who turneth the shadow of death into the morning a Amos 5. 8. . And the darkest time here below, may clear up again; comfort may return as the morning doth, and when troubles do usher in comforts, they make comforts more comfortable. It is said of the Sirens, that they weep in calm weather, and sing in a storm b Aug. de Civil. lib. 12 cap. 20. ; for they know that after a calm, they shall have a storm, and after a storm they shall have fair weather. The Moral teacheth us this point of wisdom, in the time of adversity wisely to consider, and to look back c Respice Trem. Eccles. 7. 14. to the change of things, to call to mind the time past, how it hath been: God hath set prosperity and adversity, one against the other; Now the day is, but it will be night anon; now the night is, and anon the morning will be. And thus, I say, it is while we live here; just like travellers (as the father spoke very usefully d Basil. in primum Psal. p. 113. ) This life is a way-fare, here we meet with some things, which do delight us, but they will away, we must pass by them. And here we meet with some thing, which will annoy and offend us; it will away too; we shall quickly be past it, for our course is speedy; whether we wake or sleep; as men a ship board, we sail onward to the port. Pleasant and delectable things will away; our pains and griefs are of no long continuance neither, though they should abide by us all our life long; for our life speedeth like a post, or ship on the Ocean; thus while we walk like pilgrims here. But a time is coming, after the full period whereof e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrys. ad Pop. Ant. Hom. 23. p. 268. , there follows a day, which shall never have a night; and a night which shall never have a morning, I mean, a time, in the closing-up whereof, there shall not be this vicissitude and intercourse of day and night, but either all day, and no night, or all night and no day. The Father's words will declare these f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Ibid. Hom. ult. 77. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 817. ; Here, saith he, good things and evil things have their course and turn, as the day, and the night; now good, then evil; now evil, then good: And as here they have their changes, so here they have their end; I speak of things of the earth. It will be said of all our earthly contentments, as Abraham said to Dives, we had them, we were clad, and we were fed gorgeously, deliciously, but now it is night, with those contentments and with us; we had them, but we shall have them no more: So likewise of our grievances, we felt them; this sorrow, and that burden; this pain, and that loss; but we shall feel them no more in this kind: For death cures all diseases and pains here. But in the next world, good things, and evil things are everlasting. There Lazarus is comforted, and he shall be comforted, it shall be ever light with him; in the other place Dives is tormented, and he shall be tormented; how long? The answer to that breaks the spirit, and causeth the greatest torment; it shall be ever night with him, for ever and ever; the thought hereof swallows the soul up in sorrow: our very thoughts cannot reach unto the length of this night, we have not a thought to measure it g Drexelius 4. 2. ; though we know the place of this darkness, for it is utter darkness and the furthest from light; and we know the paths that lead thereunto, yet we can never know the bound thereof h Job 38. 20. . How can we measure Eternity? Think we, than saith the Father i Chrys. Ibid. , how unsufferable a burning-fever is, and that thou canst not endure an hot bath, for one hour, heated above its proportion; how then wilt thou everlasting burn? how will thy heart endure this perishing for ever? And consider this with it, (which that Father hath in the same place) here if thy body be burnt, or otherwise hardly used, the soul will out, it will forsake its dwelling k Nemopervaldè dolere & diu: aut extinguetur aut extinguet. Sen. ep. 78. ; but if the body fall into these rivers of brimstone, the soul must abide by it, there is no getting forth; as they were, I mean the body and the soul, joined together like brethren in iniquity, so must they suffer together; and no change shall they find, no ease in their suffering; not so much as a sick man finds, in changing of his bed; or what a tired man finds, in changing his postures, or his sides. This present life is well called a vale of misery, for here are pains, perils, gripe, etc. But our death here may be as well called a shadow of death: But a shadow in reference to that death, where we still are dying, but never die; where we shall seek and wish for death, but death flieth from us: But a shadow that to this. Think we here-on, and then we think on a short day spent in pleasures, and of an eternal night to be spent in sighs. And this is the first consideration, which may make us well to husband and improve the day of our peace, because a night must follow the day of our peace, as the night follows the day; and at the end of time, a night, which shall never have day; or a day, which shall never have night. 2. It is very considerable, that as sensual pleasures continue not long, so the longer they continue, the more they satiate, but the less they satisfy; They run one after another, and in their changes, they are most pleasing; the ear is not satisfied with the same tune, be it never so sweet, but quickly it desires another; so the eye in seeing; so our taste in relishing: all our senses, saith the Father l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Chrysost. Tom. 1. Hom. 30. p. 338. , have their measure, which will be soon at the top, and quickly satiated, though never satisfied: And contrary things become most pleasant by their vicissitude, and change. What is sweeter than rest to the wearied man? But if the rest exceeds its proportion but some few hours, this rest grows wearisome and restless. What more pleasant than the light? yet such is our frail condition here, that if we should have it long in our eye, it would not be delightful: What more comfortless than the darkness? yet as our case is ordinarily, we shut out the light, that it may be more dark about us. So long as we inhabit flesh, variety delighteth; and still the same, dulleth, satiates, yea quickly killeth. Mr Dearings words are notable to this purpose m Lect. 14. ; All delights must have their change, and the greater the pleasure is, the nearer is satiety, in any whatsoever appertaineth unto the body. Wouldst thou never so fain sell thyself to serve any thing, thou shalt find nothing that will give thee a perpetual pleasure to buy thy service: hunger and thirst are soon satisfied; the heavy eyelid is easily filled with sleep; Labour hath weariness, and rest is soon tedious; all play and pastime, which so many make the crown & garland of their life, this also is dulness in a little while, and this garland is as withered hay: another thing must come to take this up, or rather than this should be still, we would never play while we lived. Blessed be God, that He hath given a day and night; the day maketh the night welcome, and the night the day; so like ringers we are, best pleased with changes n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Eur p. Orestes p. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herc. fur. p. 4. ; or like tired men, a little refreshed with shifting their beds, their sides, and their postures. Oh, how should we avoid these paths of death, which lead to that place, where there is no change, but from torment to torment! And how earnestly should we set our faces towards those heavenly Mansions, where the Saints shall with open face behold the glory of the Lord; and shall have no other change, but a changing into the same Image, from glory to glory! o Cor. 3. 18. . 3. It is of use to consider, what darkness is, and what the bounds of the same; the resolution is short; we shall find it to be no positive thing, but a mere privation; and as boundless it is, as the light was, for it is but the absence thereof. If I take a candle out of a room, I do not put darkness into the same room, but in taking away the candle, I leave the room dark: Thus of the great candle of the world; it doth not make this side of our globe dark, but withdrawing itself from our side, it leaves us in darkness. This is of use to inform us; That, there is no efficient cause of darkness, either in our great world, or in our little,, but a deficient altogether p Vide Augustde civet. lib: 12. cap. 6, 7. ; which cause is understood by the same way, that darkness is seen, or silence is heard; we hear silence, by hearing nothing; so we see darkness by seeing nothing; Shut the eye, and behold darkness. Our enquiry is nought touching the efficient cause of an evil will, or of a dark mind, saith Mornaeus q Male qu●ritur unde mal●m efficiatur. , for there is no such cause thereof. If light withdraw itself, either from our world without, or from our world within, there needs no more to leave all dark r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Basil Hex Hom: 2 pag 18, 19 , yea, and to expose us to the power of darkness, and to lead us to the hour of temptation. The useful enquiry than is, Who is that fountain of Light? Which lighteth every man, that cometh into the world? And we must acknowledge here, if there be truth in us, and say contrary to that, which the Fathers of old said in an opinion of themselves we see not, nor can we see; Nay, we shall ever sit in darkness, and in the very shadow of death, until this Light, this Dayspring from on high shall visit us; who at the first, caused the light to shine out of darkness, and made the air light before He gave the Sun; And this is that Sun of Righteousness. We must acknowledge farther, That as we have many ways to shut out of our rooms this light in the air, but no way to shut out darkness; so there is an heart in us, which can oppose this fountain of Light shutting our eyes against it, and thrusting it from us, so resisting the Holy Ghost; but for darkness, we are held and chained in it, and against that we have no power; A consideration, if put home, that will hid pride from us, and humble us to the dust, that from thence we may present this great request, To the Hearer of prayers; Lord, that we might receive our sight s Mark. 10. 51. . Lord, that thou wouldst give unto us, the spirit of wisdom and revelation in the knowledge of Him, the eyes of our understanding bring enlightened, that we may know what is the hope of His calling, and what the riches of the glory of His inheritance in the Saints, etc. Ephes. 1. 17, 18, etc. 4. It is considerable, how small a thing doth make the place about us light, supplying the want of that great body; which is now with the other side of our globe. What the Sun cannot do, saith Chrysostome, a little candle can t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Ephes. Hom. 12. : for, not to speak of the stars, those great lights, which then show clearest when the night is darkest) a rush-candle, a Glow-worm, the bones of a fish, a rotten piece of wood, will dart you out a light, which, though the faintest, all the power of that darkness, we properly call night, cannot withstand. But here we must remember a darkness, which, we read of, so thick and palpable, that it overpowered the fire and candle, it put both out, neither could burn the while, As Philo judeus tells us, as well as the Apocrypha u Wisd. 17. 5. . This tells us first, that He, who is the God, not of some but of all consolations, can take away some comforts, and supply us with othersome, which may not be so full in our eye, but yet as satisfying & more contentful: He can put our acquaintance fare from us; He can suffer the devil to cast some into prisons, and into dungeons, where the enemy thinks there is no light to be expected, so wise they are in their generation, and so prudently they have contrived: But the enemy is mistaken, for He, who formeth light, and createth darkness; He that made the light to shine out of the womb of darkness, He that makes a candle supply the want of the Sun; He that turneth the shadow of death into the morning; He that doth these great and wonderful things; He it is, that gives His children light in darkness, and songs in their night: As Peter found it, (for behold to him a light shined in the prison x Act. 12. 7. ) so shall it be with all that truly fear the Lord; A light shall arise to them in darkness * Isa. 58. 10. Psal. 112. ; There is some cranny left, whereby to let in light; and a way open with the Lord for deliverance from all the expectation of the enemy, though all the ways be blocked up to man, both in respect of the prison and the Iron-gate y Act. 12. 11. . The children of Israel, children of the day, and of the light, ever had in despite of the enemy, and ever shall have light in their dwellings z Exod. 10. 23 , though these dwelling are prisons, caves and dungeons, which the enemy calleth, and indeed seem to be like the shadow of death. This meditation may be more enlarged; for, if nature be so solicitous (as was said * Preface. p. 19 ) in recompensing what is wanting; much more than so, will the God of nature do. He takes from Moses a distinct and treatable voice; He Himself will be a mouth to Moses; He takes away john a great light to His Church, He gives the Lord Christ, The Light of that Light; He takes away Christ (His bodily presence,) He leaves them not orphans comfortless, He gives His Church a fuller measure of His Spirit. He takes away strength of body, He gives strength of faith, establishment of heart; He takes away a dear child, by that sorrow, as by a sanctified means, He formeth Christ in the heart. It is of high use to consider how God doth supply in one kind, what He takes away in another, as He doth make the little candle to supply the absence of the great Sun. Lastly, when we lie down we are to be taught, as to recount the mercies of the day, so to call to mind the dangers of the night. Houses are marked out in the daytime, and broke open in the night; houses also are fired in the night. And how helpless is man, amidst these casualties and dangers! If a sleep, the thief finds him bound to his hand; and if fire take his chamber, he is fuel for it; such sad examples we have known, & our eyes have seen. The destroying angel, but one of God's guard, hath set forth in the night, and before the morning hath executed his commission; our adversary will do that to us sleeping, which he cannot waking; many have gone to bed well, and before morning have made their appearance before the judge of the whole world, and then as they lay down, so they rise up, and so provided or so destitute; there is no time for provision then, when we are summoned to appear. Naturally all things seem black unto us in the night, and if we see no danger, nor see any reason of danger, yet our fancy can create dangers unto us. The Lords second coming is often mentioned in the sacred Scripture, and as often, in the night, which defines not the time, but shows the manner of His coming. As a thief in the night, as a snare, suddenly, when, by the most, least expected. All these considerations should teach us, to watch over our hearts, and to take a strict account of our ways, at our lying down, and to lift up our eyes to the Keeper of Israel, that His eyes may be upon us for good, appointing a sure Guard about us in the night. As we cannot tell what a day may bring forth, so nor can we know, how our fears may increase before the next morning; we cannot (no not the wisest of men) look forward a few hours, to tell what may happen before the day-dawn a Imminentium nescius. Tac. de Paeto. 15. 2. ; which should engage our heart to Him, who changeth not. And that it may be so, we must remember our prayers, and our praises; these being performed in a right manner do secure us, touching protection in the night: prayer will help us against carefulness, notwithstanding our dangers are so many as we have heard; it will suck out the heart of our fears and sorrows b Preces hirudo curarum. Melanch. , so as they shall not hurt us, nor dismay us, but that we may lie down in peace: But then we must remember what prayer is; It is, saith Luther, The unutterable groaning of those, who despair of any strength in themselves c Precatio est gemitus inenarrabilis desperantium dese. Luther in Gen. . It is not every prayer, which secureth us, there is a prayer which more provoketh uttered only from the lips, in such a manner as would not be accepted before our Governor d Melac. 1. 8. . We must remember our tribute of praise too, & great reason, That we should praise the Lord, who hath yet spared us in the night of our ignorance, when we could not inquire after Him; and in the night of our vanity, when we cared not for Him; and in the night of our sorrow, when our spirits were overwhelmed, that we remembered Him not. Thus hath He patiently spared, and hitherto watched over us to show mercy; when we were secure and careless in our duties towards Him, which engageth us the more to give the more praise to His name. And so much may teach us to keep sound wisdom and discretion, that when thou liest▪ down, thy sleep may be sweet; so I have done with those four seasons in the day, so seasonable for instruction. CHAP. IX. An ordinary and great neglect in point of education; The ground of that neglect. For the helping thereof, the Parent is advised to fix upon two conclusions: what they are: Of the School and Schoolmaster, and the way he must go. THus fare, as my method or way led me, touching the good culture of the child; It prescribes a way to no man; no matter what way he takes so he doth his duty, and so the work be done, and the end attained, which is, The tilling over the whole man, by the well improving of this seedtime: A season very much neglected, willingly or ignorantly let slip and passedover by the most. Parents too many, make but a waste of those so precious hours, as was said e Preface pag. 20. , and as it were an empty space, which yet, being improved, would serve to fill and store up that, which would be of more use to promote the child, than the Parents purse, though therein he puts more confidence. Thus I say, it is for the most part, and we cannot easily believe, how much the Family, the Commonwealth, the Church, how much all suffer for this neglect herein. And, which is the loss indeed; The higher the persons are, and the more promising their parts; the more, for the most part, they are neglected in point of culture, and due manurance. It was Mr. Calvins' complaint; f Hoc erat summum decus nobilibus nibil prorsus tenere doctrinae; & gloriati sunt etiam nobiles hoc nomine, quod non essent clerici, quemadmodum vulgò loquunt●● etc. call. in Dan. cap. 1. The honourable of the land, account it a point of their honour, that they have no learning, none at all; And in this they glory, that they are no Clarks, as the usual saying is. Charron relates (for it is out of another) to the same purpose; That Nobleman's children learn nothing by order and rule, but to manage the Horse; he gives the reason; Because the Horse is neither Flatterer nor Courtier, he will cast a Nobleman as well as a meaner person g Of wisdom first book: chap. 49. pag. 203. : Our learned Perkins observed the like in his time; Mr. Ascham, a worthy Tutor to an excellent Princess h As the Rose the Queen of flowers, so she the Queen of Queens, and of Kings also for Religion, piety, magnanimity, justice: you cannot question what Rose I mean, sigh so she was by desert, and descent. Lord Cook Preface to Littleton. , tells us as much, and it is very notable, which he tells us, this it is. Some of our young Gentlemen count it their shame to be counted learned: and perchance, they count it their shame, to be counted honest also. For I hear say, they meddle as little with the one, as with the other. A marvellous case, that Gentlemen should be so ashamed of good learning, and never a whit ashamed of ill manners; such do lay for them, that the Gentlemen of France do so▪ But that is not so; many good Scholars there, young and Gentlemen indeed do prove that to be most false. Though yet we must grant, that some in France, who will needs be Gentlemen, whether men will or no, and have more Gentleship in their hat, then in their head, be at deadly feud, with both learning and honesty. So he in his Grammar-Schoole page 18. five pages before * Page 13. , The same goodman doth cast up the reckoning for these young Gentlemen, that at the foot of the account, they may read the issue and product of their castaway hours; and much abused good parts, thus he saith; The fault is in yourselves, ye Nobleman's sons, and therefore ye deserve the greater blame, that commonly, the meaner men's children come to be the wisest Counselors, and greatest doers, in the weighty affairs of the Realm. And why? for God will have it so of His providence, because you will have it not otherwise by your negligence. And God is a good God, and wisest in all His do, that will place virtue, and displace vice, in those Kingdoms, where he doth govern: For He knoweth that Nobility, without virtue and wisdom, is blood indeed, but blood truly, without bones and sinews: and so of itself, without the other, very weak to bear the burden of weighty affairs. Thus touching the great neglect of our young Gentlemen in former times. And the evidence of the present time doth clear it. That the most hopeful plants are most neglected, and our Seminaries filled with the less promising slipp's too soon set there, before they can suck any juice or sap; or too late, when they are first run out to seed and wild in some other place. We see a great part of our Gentry, Citizens and others, running out very fare this way; so as they are like the sluggards field, and by their cut and garb, they make their Parents fear, as much as that great Gamaliel spake-out in his last testament, That the child will scatter as fast as the Parent gathered, and empty with as quick an hand, as the father did take in. For the end answers the means; The child was taught no obedience, when it might, now it is too old to learn: The child was not bended when it was tender, now it is too stiff, it will follow its own bent: The Parent hath slighted the grave counsel given him before i Chap. 1. p. 6. and chap. 2. and neglected his precious season and seedtime also; And now, that it is too late to call back yesterday, he may thank himself for the evil consequences from that neglect, and humble himself to smart patiently, for smart he must, if he have any feeling of the weight of his charge, or of his child's miscarriage. He had his child in his hand, and he might have carried him on fairly, and have taught him to know God, himself, and his parents; But the parent neglects this fair opportunity, till the child be slipped out of his parents hands, and from under his own also, whereto, he was at first, too soon and ill trusted; And than what follows, we see; and how the parents and child complains, we have heard. Pag. 18. & 24. This neglect is manifest; so is the hurt which issueth therefrom. The ground or bottom of this neglect is as manifest, which is this, as appears by full discovery. The largeness of the child's patrimony, causeth a barrenness, or scantness in its education. He is heir of all, no matter how the Georgics are neglected: He shall have goods enough; for the goods of the mind the least care; Learning will be but a burden, at the best but a needless accessary; so it is accounted, and so it falls out commonly, that the eldest child is bred in such a way, as that he can be of little use to himself, and of no use at all, to others amongst whom he lives. If means fall short, as commonly they do, short enough to the younger brothers, than they are designed to a trade, and then writing and cyphering fits them for the best, whether in city or town. If there be a third brother, and he the lowest, and weakest of all, than he is designed for the Preacher, as the Parent's word is, he must be the Scholar: For the Parent hath a friend at Court, he is sure in his purse (as the witty Knight said) he knows a ready and roadway for his preferment. My words here may be credited, for I believe my own ears; it is ordinary with Parents, thus to say, and to design their children, long before the time, one to the Inns of Court, the second to a trade, the third to the Pulpit (as we heard;) and accordingly the Preface, pag. 26. Parent will, and the Master shall, order them: while yet we may well discern, that the Parent discovers his own inclination, not his children's fitness; rather what he is resolved and will do, than what the children can do. For the helping of this great deceit, and taking off this veil of false opinion, I would advise the parent to fix on two conclusions, and accordingly to order his child; first this; That learning is the principal; riches, but an accessary: Learning makes the man; it fits him, and inables him both to serve himself and others; whereas without it, a man is commonly but a slave to himself, and a burden to others; The second is, That the parents duty is, and his endeavour must be with all his power, to give the child instructions universally good and profitable, whereby the child may be capable and ready to whatsoever. This is (saith Charron) to go upon a sure ground, and to do that, which must always be done; and may be done before their years will admit their designation to any course for afterwards. Accordingly now the parent must order the child, first in the fit choice of a school; then, when the school hath sufficiently promoted the child, in the fit choice of a calling; touching both these, and first of the school. There must be a good foundation and groundwork laid in the parent's house: The parent must lead on the child, as fare as the light and understanding he hath, can carry him. But we suppose a parent cannot do all, he must take the help of a master; but whether is most convenient, within his own walls, or without, admits some dispute, which is not proper to this place. Experience, the oracle of time, concludes, that without the parents house is the fittest k Quint. Ins●it. lib. 1. cap. 2. : For children learn best in company, and the better, the less cockered by parents; that is out of all doubt: The master is more tied and straightened then is convenient in a parent's house, and must sometimes do and speak more to please then to profit; which is not to be questioned neither. But whether the parent brings a master home to his children, or sends his children abroad to the master; the difference will not be much, so the parents be well able to govern themselves and their house, and can show the same wisdom in choice of a master; That he be such an one, who is a master in his art, (it is an art, and not quickly learned to govern children) That he be a knowing man and conscientious; that knows his work and can skill of it, and hath an heart unto it: for such an one he should be, who can instruct the life of his scholar, as well as his tongue; can teach him, as well how to live, as how to speak; for these doctrines, must not be separated as the Heathen man could say l Neque disjuncti Doctores, sed iidem erant vivendi praeceptores atque dicendi: ut ille apud Homerum Phoenix. Cic. orat. p. 140. in fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hom. Il. 9 p. 328. Doctrine â ore tenus imbutus, animum bonis artibus non imbucrat. Tacit. lib. 15. cap. 11. . In a word, such an one he should be, who can promote the soul of his child, I mean, that the child may prosper as his soul may prosper; that is the prime and essential part both in father and child; and this is the very masterpiece of a man's skill, and evidenceth his faithfulness, nothing more, then doth the promoting thereof: And note we; that this price is put into the masters-hand; I mean, he hath the fairest opportunity for promoting the child's good this way, that can be wished; if he have an heart unto the price, his means and opportunity is much every way, more than the minister or pastor hath. But I will open this light no further; The adversary knows it too well, and we know it, by his practice in all hard difficult and perilous times m Aug. de civil. 18. 52. A Elian. de var. Hist. l. 3. Advanc. first book pag. 60. . Our times are not such now, yet my words here will be a complaint. That in this choice we want the parent's discretion and judgement very much, in no one thing more. If the parents choose aught for the child's body; be it garters, stockings, shoes, he will have them good n Aug. de verbis Domini se. 16. & de civet. Dci lib. 3. cap. 1. Res nulla mineris constabit patri, quam filius Juven 7. ; he is not so careful in the choice of the master, who should make the child good. The parent commonly will put forth his child more carelessly, than he will his child's coat, or his own suit of apparel, and yet both, if we observe it, put forth to making. The clerk of the Church shall serve the turn, or he that only reads there, two most ordinarily, the unfittest men in a whole country. But if the parent do happen upon one, (for it is hap and not choice) that hath more knowledge and skill; yet than the conversation of the man is not looked unto, how well able he is to command himself, though that be the chief thing to be regarded, for it works most upon the child; Mr Aschams observation requires ours; He will make others but bad scholars, who is an ill master to Himself o School. p. 23. . Mr. Hooker gives us a good rule also, The only way to repair old ruins, breaches, and offensive decays in others, is to begin reformation at ourselves p Upon Judas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . For children are taken by example, we have heard q pag. 11. . Therefore the parents care and foresight at this point is more especially required; and no more but what he will take in putting forth his cloth to making; he puts it forth to such an one who can make it so, as that it shall give a graceful comeliness to the body, and commend the workman. So careful a man is in putting forth his cloth, not so in putting forth his child, though, as was said, both put forth to making: daily experience tells us so much; and the little good the child hath found now after six years schooling, either for the informing his understanding, or reforming his manners; The little in both, which the child gained, speaks it out plainly, that a wise choice was not made: And if the parent could understand the language, he should then hear, that his loss hereby were more, and the injury greater, than the thief had done him, who hath taken away his purse, or broken his house. Therefore let a parent show his discretion in the choice of him, to whom he will commit his child; for he must remember, that he puts the child out to making as he doth his cloth; and he cannot but remember also, that there holds little proportion betwixt his child and his cloth, though he would have them both made, and then certainly he will choose a workman for both. And now that I think of this; that when a child is put to a master, he is put out to making, for so much we must needs grant: And when I think again what a treasure a child is, and what a charge comes along with it; and then again what a fair opportunity the master hath in his little nursery or seminary to prune and manure this little plant, so as it may grow fruitful, that the Church, and State, and Parents, that all may rejoice together; when I consider the opportunity the master hath, even to his hearts desire; so fare exceeding the opportunity which the Pastor hath, (at least doth take) as that he hath not a day for a week, nor searce an hour for his day, nor hath he the opportunity to call his disciples to an account: When I consider this, I shrink at the thought of this charge, for I must needs think, that a master's charge is very weighty, and that his neglect must be very much, if he do not very much good. So much touching the choice of a schoolmaster, and the weight of his charge; if he be answerable unto it, the use the Church hath of him, is much more than is ordinarily conceived, and the service he doth, greater than he is by the most accounted for, but he serveth a good master, The God of recompenses, Whose payment is sure. If (saith the Father r Chrysost in Eph. Hom. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) they, who draw the King's picture, have an answerable respect and reward; what are they worthy of who adorn and polish God's Image? (such is man) in what esteem should they be had? or what reward do they deserve? If this their due be not paid them, there is yet comfort in this; that they who do the Lords work diligently, in helping, what they can, to repair and beautify this Defaced Image, shall have reward answerable to the greatness of their service, a great reward. For the place of payment, it is not set down, whether here or hereafter, that must be left to the wisdom of our great Master, but the payment is certain and answerable to the honour of the work. And so much also briefly to the dignity of this work. As briefly now touching the method or way of performing the same. The way the Master must take with his Scholar (I shall but point at it a gain) is clean contrary to the common practice, which is the tasking the memory in the first place. But I will not repeat what was before spoken ˢ; these two Preface p. 8. Book. p. 97. & 98. things I will addde, 1. The Master must make the Mother-tongue, I mean that, wherein the child is daily versed and understands, a precognition to that tongue he understands not; it is the only ready means to inform a child's understanding in both, and to speed his course. 2. A Master must make great use of the child's senses; but so he doth not do, unless he makes the same use of examples. It is most certain, that a child understands more by one example, if in all mildness he be taught how the example contains the rule, and concludes it, then by saying the rule twenty times over. The rule is too general; But the eye can six upon the example, and so fixeth the understanding; and then the understanding is a leading-hand to memory; now the child goes on, with ease and delight. It is an old saying, but the truth thereof is more ancient; That by precepts the way is long, but by examples we make a short cut, and very compendious. This is the principal thing to be noted and practised, in the promoting the child; provided still, we do not cast-off the dull Boy, for he may, prove a solid and understanding Man. The child seems the duller, the quicker the Master is, and because he leads on the child in a dull way. Our proceeding at this point is very preposterous; and indeed Lily hath led the way, and we follow him hoodwinked, as if we would not see more (low statured-men though we are) than he did an hundred years ago, and more, and standing ever since, as it were, upon his and others shoulders. He gins with composition first, whereas he should have begun with simple terms, as all know, who are acquainted with Art or reason. Your Masterbuilder, from whose Art we borrow our word of Art, knows that very well, for he fits his Stone and Timber first, then raiseth the building; and when the first work is done, he counts all is done. Nature proceeds orderly without skipping or leaping t Naturanon sacit saltum. : so must Art too, and so must we also: For, if we would build like good workmen, we must fit our materials first, simple words I mean, before we join them. And when we have done so according to the rule of Grammar and Art (for it takes all along with it) The child is as fit for Aesop, Cicero, or Ovid, as for the Childish book: Yet Pucril. such our customs are, and so we fit our books, this part of Ovid for this form, that part for another; Virgil to the fourth; and Horace to the fifth, so making the forms more, and our labours too, but the benefit the less. All books are alike to the English and Latin Scholar, when once the grounds are well laid in letters and syllables for the English tongue, and in declension and verb for the Latin; though yet there must be great choice of the matter, such ever, as is best suitable, which will be ever that, which is most sensual. But the main thing is, and which gives strength to the building, what foundation is laid in declension and verb. And it is strange that we do so much fail at this point, and are so much out of the way, because our way herein hath been pointed out unto us by one, who was a famous Grammarian more than fifteen hundred years since v Nomina & verba declinare inprimis pueri sciant: neque enim aliter pervenire ad intellectum sèquentium possint. Quod etiam, etc. Quint. orat. lib. 1. cap. 4. . I should say more of this point, if others had not said all, therefore I leave this and the remainder, which should have been said (for it is a great deal) to those, whose work and study it hath been to make a more full discovery thereof unto the world, whereunto I shall only say this. That the chiefest help for the speeding the child in the attaining to the tongues, and the moulding the speech thereunto, is not yet by any of our men, made known to our Country. I know well what Mr Ascham hath done; A man of an approved judgement, and his work, of the greatest use of any we have printed in our tongue. I know as well what Mr Brimsely hath written, and the clearness of his intent therein. Our Grammar, (the best and easiest of any for a learner) hath been viewed and reviewed; but it hath happened to that, as to the picture, which we read x Plin Nat. Hist. 35. 10. , was exposed to public censure. Something hath been added to it; letters I mean, which hindered the understanding very much, leading the child in that common Rode-way, which no wise Master will suffer the child to go in. This I am sure of; That the Grammar was easier, and plainer, and better for the learner, twenty years ago and ten, then now it is, after all this revising; how it may prove, when it comes forth again, (for it is in hand now) we may shortly see. And when we see it, this we shall see by it, that, though the faults in the first inventors (to whom we owe most) are in good part corrected, and the rules of Etym. etc. are brought into better order (for after thoughts are more digested) yet can it help little the tediousness of our common course, nor much promote a speedier and quicker way. These helps before mentioned (if we may call them so, because so intended) are above and in sight, other things of more substance lie under hatch and cannot appear. Here at this point, I must make mention of two, the one Mr Brook. projecting, the other digesting a very exact method, whereby Mr Horn. the tongue may be moulded and framed to a speedy attaining of three languages. The former was a seeing a Multorum ingeniorum magnae dotes veluti debiles & ipsa paupertate aegrae jacent. Barcl. Euph. 3. 226. man though outwardly dark, and had a clearer insight into the way of training-up youth, than any man that hath yet appeared in so weighty a business, wherein he laboured above strength, and so broke himself in the work. God hath now removed his shoulder from theburthen; he is taken away from us, and a poor widow with four children, the eldest not nine, left behind; Gods peculiar care these, and it is well they are; for the common care is no bodies in particular; we traversed this way, and that, and the other; all three ways, but found no way, for relief of the Mother and her orphans, so they are resigned unto His hand, who makes a way in the wilderness, and will be seen in the Mount, providing a lamb for a sacrifice; He will provide also, that the children of such a Father so careful, so faithful, shall not perish for want of bread, nor perish yet worse for want of breeding. But I recall myself remembering what I was speaking, this, That had this person before mentioned found encouragement and help (for it is a work too hard for one or two) he had then very much promoted the public good, for he had set out the clearest light to Grammar, for the clearing and speeding the child's understanding and way therein, that ever yet our Church hath seen. And in good forwardness this work was set by him (Mr Horn) who was more than an eye and hand to Mr Brookes therein;) but, there being little hope then and less now, that there can be a hand, which can widwife forth that birth, if it should be perfected and fitted; therefore it was but coldly proceeded in then, and is like to lie now as a thing not thought upon, or forgotten. And therefore the forementioned Mr Horn hath taken the best and safest course, and but according to the advice of his Elders▪ he hath laboured for himself, and is setting forth a work of his own, whereby he leads on the child to Rhetoric & Oratory (Grammar is touched upon too in passage) in a clearer way than any man yet hath gone before him in. So Scholars like wells; are the fuller the more they are drained x Pag. 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Tom. 5. serm. 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : The more they let out themselves for the good of others, the more they are filled. And a fullness this man hath, if the skill in the languages and arts may be accounted so; and, which is the crown of all, he hath an heart to lay forth his treasure and to spend himself for the common good. And that is the way to increase even to a fullness, to empty ourselves continually for the public good, as Chrysostome writes very usefully. I have spoken this, at this point, in a zeal I have to promote the child's good, my subject now; and he, who gives another his due, doth not in so doing, detract from any other. I know there are many able and faithful Ministers this way, and the Lord increase the number of them: But I consider, Scholars must be wound-up within the same common winding-sheet, and laid to the same mould; In that very day, though their works follow them, for their labour cannot be in vain in the Lord, yet their thoughts perish. It is good to know them, and to use them while we have them. Thus fare, touching the way the Master must go, and such helps, which serve very much to promote the Scholar in the same way. The Master's duty follows; and that is, to do his work throughly and fully in point of reformation, and information before the child pass from under his hand: And Parents must have patience and suffer both to be done, before the child be otherwhere disposed of. It proves no small disadvantage to the child and Church, that he is hasted to an higher Form or place while his mind is empty and unfurnished of such matter, whereof, before he came thither, he should be well furnished: or that he is posted into a strange country to learn the language, before he hath learned his Religion, or attained any stayed or fixed carriage, or command over himself. The success must needs be answerable, for the child is then most left to himself, when he is least himself; when he is in the most slippery age, and place y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. in Gen. Hom. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Read Ascham. schol. p. 13. , I mean, when the furnace of concupiscence is most heated (as the Father speaks) when affections are strongest from within, and provocations more stirring from without. Therefore till the child hath some good understanding of himself, and book; till he can command the one, and well use the other, what should he do abroad, either at the University, Inns of Court, or in a fare Country? We can neither teach nor learn how to weigh, measure, or point the wind, as the Noble Advancer speaketh, against the sending of children abroad too soon and too unripe. Humanity will not down nor Logic neither, and Littleton worse then either of the former. They that go too unripe to those places, quickly grow rotten. In all probability, and we cannot easily conceive otherwise, youth will leave that they understand not, and can find no sweetness in; And they will to that, which they can do, and their natures must needs relish; They will to such companions (their books they understand not) whose language they can skill off; and when they cannot draw at the fountain, they will to the sink in those places; and you may sent them as strongly, that there they have been, as if they had fell into a vessel wherein is no pleasure. There is great cause, we should labour to set our children as upright as we can, and to fix their carriage before we send them forth from us, else there is great danger of miscarrying, considering what our natures are, as was said z Pag. 44. The sum then touching this point is, That there be a Graduate proceeding with the child, as up a pair of stairs; That the child's seedtime be improved to the utmost. And for the daughter that she have general instructions, all qualities the parent can bestow, which may set off, and yet stand with decency, and sobriety; more specially, that she be accustomed to the essentials of housewifery: unto all that may make her rejoice in time to come. And when the Parent in his house, and the Master in the School, shall have thus fully discharged this care touching the child, then may the Parents have thoughts touching the disposing of it, to some lawful calling, whereof as followeth. CHAP. X. Of Callings: what the dignity of some, what the main end and use of all: how to judge of their lawfulness: Our faithfulness and abiding therein: Doing the proper works thereof. Designing the child thereunto. THE Lord hath disposed us in the civil Body, as He hath the members in the natural; one needing another, and serving for the good of another, and all for the common good: The foot saith not, if I had been the hand, I had served the body; nor saith the hand, if I had been the head, I had served the body, every member in his proper place doth his proper office, for therefore hath the wise Disposer placed it so. God hath set the members every one of them in the body, as it hath pleased Him a 1 Cor. 12. 17. 19, 20, 21, 22. ; And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. Ibid. Hom. 32. juxta cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary; The Lord so tempering the body together, that there should be no schism in the body. Even so in the body politic. God hath given to some the pre-eminence, and principality of the head. They must look to their influence. They are resembled to the head for weighty causes: who can conceive the manifold instruments of the soul, which are placed in the head? the consideration whereof instructeth very much. It is an high point of honour to be head, and Lord over others: so is it an high point of service; It will not be impertinent to remember the words of a great Divine and devout Spaniard, to his great Lord b Avila's Spiritual epistles. 15. pag. 130. , which are these. Look upon the Lord of men and angels, whose person you represent. He that sits in the place of another, it is but reason, that he have the properties of Him, Whose place he represents. A Lord of vassals is a Lieutenant of God. There is nothing, to which great Lords ought to attend so much, as truly and cordially, (and like men, who live in the presence of God) to remain ever faithful, and firm to Him, without hanging either to this way, or to that. And this will be easily performed, by that great man, who shall attentively consider, That he is but the Minister of God, as one, who but merely executes, and must not exceed the Commission, which is given to him. God places not great Lords in the world, to the end that they may do, and undo, what they list; but to execute the laws of His holy will. And though they may account themselves Lords, yet are they still under the universal Lord of all, in comparison of whom, they are more truly vassals than their vassals are theirs, and their power is as truly limited as their vassals power is, for as much as concerns the dispensing with what they ought to do. So much to his duty, whose office is to be the head of the body: how great that office is, and how strong the engagement for the answerable discharge of the same: Others He hath made Seers, as the eyes of the body; such grace and excellency He hath given them. They must look to it, that their eye be single: single towards their Master's glory. These considerations will help much hereunto; first, That they are called His holy ones, upon whom the Lord hath put the Vrim and the Thummim: such excellencies, we can neither express nor conceive c Exod. 28. 30. Quae & qual a fuerint non conslat. : 2. That, the higher their place is, the lower their service. The eye must observe how the feet walk; The more proper and peculiar their persons are, the more common servants they are; They must observe how the hands work: nor so only, they are a leading hand, look on me, and do likewise d Judg. 7. 17. , for they are as the Ship Admiral that carrieth the Lantern: but of this a little after. The third consideration is; That the Apostles were sent forth; as if they had neither bellies to feed, nor backs to : (yet neither did want) as men of another world▪ divided betwixt two, and faithful Stewards for both, Their Lord and His Church. Public persons these are, they must serve others not themselves (the eye sees not for itself;) not yours but you e 2 Cor. 12. 14. , is a standing rule. At that instant, saith that devout Spaniard, doth that person cease to be public, when he hangs never so little towards the particular; he must stand like a stalk of a balance, no ways bending; Lastly then, I will remember (for it is very useful) how that grave Divine f Avila's Spiritual epist. Ibid 131. writes to him, whom God had set as an eye in the body. Your Lordship must consider, that as you are set as an eye in the body, so hath He placed you in the eyes of many; who take that to be a rule of their lives, which they see you do: make account that you are, seated in a high place, and that your speech and fashions are seen by all, and followed by the most men. Take it for a point of greatness, to obey the laws of Christ, our Lord; without doubt, inferior men would hold it an honour, to do that which they saw practised by great persons. And for this reason, I believe, that the Prelates of the Church, and the Lords of the world, are a cause of perdition, to the most part of souls. I beseech your Lordship, that as you are a particular man, you will look into yourself with a hundred eyes; and that you will look into yourself with a hundred thousand, as you are a person, upon whom many look, and whom many follow. And take care, to carry both your person, and your house, so orderly, as the Law of Christ requires; that he who shall imitate your Lordship, may also imitate Christ our Lord therein, and may meet with nothing to stumble at. The vulgar is without doubt, but a kind of Ape. Let great men consider, what they do, for in fine that will be followed, either to their salvation, if they give good example; or for their condemnation, if it be evil. I will add one thing more, and it shall be the speech of Sarpedon to his brother Glaucus, it is worth all men's knowledge. Come on brother, we are Lords over others, accounted Gods upon earth; Let us show that we are so, indeed and not in name. Our work must evidence our worth. They, who are the highest Lords, must, in point of good service to their country, be the lowest servants. They, that are above others in place, must shine before others in virtue: They, that eat of the fattest, and drink of the sweetest, and so have the best wages, must, by the rule of propertion, do the best work: And this, that our underlings, such, who are inferior unto us, may have cause to say; these are honourable persons, and they walk honourably; they are prime, first, and principal men amongst us, and they are, as their pre-eminence in place imports, the first and foremost in every good and honourable action. So Sarpedon g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hom. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 12. encourageth his brother, That, as two worthy persons, they might do worthily; and it is worthy every man's knowledge that hath pre-eminence above others. And so much to assure us, what the duty of those great officers is, who are set as the head over the body, and as guide's and lights thereunto: They guide all; They must be be well able, well to guide and command themselves: for as they guide, so the people follow (their example is a command h Cogi eos dicit, qui exemplo Petri Judaizabant. Galat. 2. 14. Bez. ) if well, they follow well; Being like sheep, a A curious and delicate fabric, so precious for use, that it seems to be made of finer mould than the rest of the body: But that it should be made of the same matter whereof Bricks and Tiles are, sheweth that God is admirable in working, Chrys. to the people of Antioch, Hom▪ 11. wand'ring cattle, which will drive well in a flock, but not single and alone i Advanc. B. 2. 272. . And as this may instruct us touching the dignity of those persons, who are as the head and eyes in the body: so may it inform us touching our obedience to both: for from this little empire in this world, obedience to the head is strongly enforced. The beginning of all motion, all the knots and conjugations of sinews are in and from the head, they have their head there; which teacheth, that the body's motion is by law from the head. And for the eye it is notable, which one observeth, how observant all are of it, and to it k Asch. Fox. p. 62. . So much to those principal officers, so fitly resembled to those principal parts in the body. Others the Lord hath set as hands to the body, as feet others; every one in his proper place and station. In the body natural, the eye hath the gift to see, not to go; The foot to go, not to see: In the great body of the world it is still as it was, hiram's country yielded excellent timber and stone; Salomons country good wheat and oil: so in the body politic, one needs another, one supplieth the need of another; ones abundance, the others want. Hereto we are called and stand bound as our callings are: And to this end, according to the diversity of callings, God hath given diversity of gifts, for the discharge of the same, and better correspondence each to other: and all this, that there should be neither lack nor schism in the body, but that the members should have the same care one of another. It were a monstrous thing, said the Orator, if one arm should seek the strength and spirits of the other, that itself might exceed its proportion in both, and leave the other arm shrunk and withered: so were it, for one man to grasp unto himself the good and livelihood of another, not caring, so himself be increased, how faint, feeble, and impoverished the other be. This were monstrous in nature, it is as monstrous in polity. We may recall here the words of that Divine before mentioned. There is no state, but would perish and be undone, if public business should be lead after the pace of particular affections. Our relation, I mean our callings, wherein we are placed, should be a great means to sodder us together, and to make us look, as the Cherubins l Exod 25. 20. , with our faces one towards another, for the good each of other, for we are members one of another, m Eph. 4. 25. ; a feeling expression, there is much in that, nay, all, to make us seek the peace and welfare each of other. We are all born to be fellow-workers, and fellowhelpers, as the feet, hands, and the eyelids, as the rows of the upper and under-teeth, saith the Philosopher n M. Aut. medit. B. 1. sec. 15. pag. 14. Societas nostra apidum fornici si●ilima. Sen. epist. . And to the same purpose, saith another; Humane societies makes us like Arch-buildings, wherein one stone holding up another, makes the whole frame to stand fast and steady. But there is no such feeling consideration as this; That we are members one of another, and so placed in the body politic. The same Philosopher could make a true and sound use thereof, for thus he said: As several members in one body united, so are reasonable creatures in a body divided and dispersed, all made and prepared for one common operation. And this thou shalt apprehend the better, if thou shalt use thyself often to say to thyself, I am a member of the mass and body of reasonable substances, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not a part; for then, thou dost not yet love men from thy heart; and thou dost exercise thy bounty, or talon, upon this ground barely, that it is a thing convenient and fitting: but when thou dost exercise it as thou art a member, than thou dost it as one doing good to thyself, when thou dost good to others. So much of callings, and how, in the proper use and exercise of them, they help to sodder and cement men together. Now, because there are callings miscalled, callings, but are not so; serving only in the nature thereof, and not by accident, to enlarge the bounds of Satan's kingdom: because, I say, such callings there are falsely so called, I will add a word, touching the choice of callings, and make some enquiry, touching the lawfulness of the same, and how we know them so to be; for the lawfulness of a calling gives the mind a settledness, and sure ground for comfort. First then, I would not choose such a calling, which hath more dependence upon the humours of men, then upon their necessities: which is taken up, or laid down, according as fancy leadeth, not as right reason guideth: such callings there are, I may not say, unlawful, but I would not choose such a calling, so I say. Nor such a calling would I choose, which, without more special care and foresight, will be quickly perverted from its own primitive nature, and first institution, to supply the instruments of luxury, excess, pride, vanity; such callings there are also, and very lawful they are, and some there have been and now are, who use them lawfully: And they who do contrary, do not therefore make the callings unlawful. But yet I only say, I would not choose such a calling for my child; considering the ready bent of our natures, how hardly we stand firm on firm ground. What danger then of falling, where, by occasion of our callings, we stand surrounded with snares, and, as it were, on a precipice? such a calling, I would not make choice of. Now touching the lawfulness of a Calling, and how we may know it so to be, it will be of use first to recall what was spoken before; and thence then to consider what influence my calling hath into the good of the universe, and how fare, as a member, I promote thereby the good and welfare of the body: for this saying of the Philosopher in this case, is of universal truth and use; That which is not good for the Beehive, or whole swarm, cannot be good for the Bee o M. Aurel Aut. Medit. ●. 6 sect. 49. p 94. . But this is too general. 2. We may give more than a conjecture, what calling is lawful, what unlawful, by that, which was anciently spoken by a man of a very base life, and calling; I am said he, by profession such an one, p Boni viri me pauperan●, mali ditan●. Plaut. whom good men would crush, quite starve and shrink up: but wicked men put life in me, they countenance and keep me in heart. Hereby we may take a certain scale, what callings will hold weight, and what are to be disallowed, and to be cast out as refuse. 3. We may suspect that for no calling, which cannot show its descent, or pedigree in a strait line from the first man downwards, on whom was laid (and so upon all our flesh) This burden, In the sweat of thy brows thou shalt eat thy bread; That is; in the travel and labour of thy body, or mind: And here the idle Gentleman with his attendants, are discarded, as those, who live in no calling, he and his man are less serviceable to the place where they live, then is old lumber in an house, as was said q Book pag. 44. ; Greatness in place or estate gives no warrant for idleness, though it doth give allowance for such an attendance or retinue, as is suitable to both; but yet so, as every one must have his office, and do his work belonging thereunto. If it was the praise of the virtuous woman, That she did not eat the bread of idleness r Prov. 31. 27. ; It must follow, that it is a dishonour to the man, so to do. And if she must look to the ways of her household, than so must he also, else he walks inordinately, and without his rule. Every one that is grown-up to fitting years (he that is not, his calling is to fit himself for his calling) must work the thing which is good, with his hands and with his mind; else he is like a member in the body, out of its place, and doing no service thereunto, but a disservice rather, causing a disgrace, like some exuberance in the body. 4. Lastly we may suspect that calling, that hath not its allowance and legitimation in God's word. Not, that every lawful calling is named there, for we cannot quickly give a name to every lawful calling; But that it hath its deduction, and original grant from thence. If then I find no warrant there, for the lawfulness of my calling, I am sure to fall short of comfort in it. I may increase my means by it, but certainly I shall not increase my joy. So much to instruct us touching the lawfulness of a calling and how to judge there of; now a few words, 1. touching our orderly walking, 2. our abiding therein: To the former I would give two rules in way of caution, 1. That, supposing our callings lawful, and us lawfully called thereunto, then, That we must give all diligence in discharge thereof. I mention this, because I observe the most men working hard, and very diligent in their way; but not from a true rise of duty: They do it, because otherwise they could not live; if there were a means of livelihood, if men or children could live without a calling, we would care little for callings, and take as little pains about them: for we observe the calling is left, so soon as we have gotten a support by it, and can live without it; which assureth us, That the belly f Magister Artis ingeni●que largitorventer. Persprol. constrains men to work, not conscience; sense of hunger, not sense of duty, to live according to God's ordinance. Note we; our Great-Grand-Father had means of livelihood enough, and of lands good store, yet had he his employment designed unto him there. No man hath a licence to idle away his time. Slothful and Gentile may stand together for a time; but wicked and slothful (so we must read it t Matth. 25. 36▪ ) for they are unseparable. God hath joined wickedness and slothfulness, and we may be sure they can never be parted. A slothful servant is a wicked servant, though he may pass for a Master in the world. But he may defend his sloth thus (so I find it in Chrysostome u In Ephes. cap. 4. Hom. 16. ) Though I stand idle in the Market of the world, and sleep in the harvest of the year, yet I neither pick nor steal, I neither curse nor strike my fellow servants, and then I have done no hurt I am sure; So the slothful servant may say for himself, he hath done no hurt; Yes, if thou dost no good, thou dost hurt; if thou art slothful thou art wicked. The husbandman hath done thee much hurt, if he sat still in the Springtime, and slept in thy harvest, though yet he was not drunk all that time, nor did he strike, nor abuse his fellow servants. The mouth and the hand will do the body much hurt, if they neglected those offices, proper to those ends, wherefore they are placed in the body, though yet the one did not by't, nor did the other smote or scratch the body. In omitting our duty of doing good, we commit much ill; for Truth hath sealed hereunto, That the slothful servant is a wicked servant. And so much to persuade to duty for conscience sake. 2. That doing our duties to man, we neglect not our duty to God: That while we answer our relation, we stand in as members of the body, we forget not that strict bond and relation we stand unto our head. This is a main point, and I touch upon it here, because many there are, who, serving their particular callings, and doing their duties there, think, that this will hold them excused, for their neglect in their general calling, as they are Christians. I hear the same pleading which was of old, why we cannot do this or that, though of infinite concernment to our souls both; yet we cannot because our callings will not admit so much vacancy, or leisure: what, not to serve God what? leisure to serve ourselves, and the world, and can find none to serve Him, who gave us being, and a place, with all conveniences in the world? no leisure to serve Him? These things ought we to have done in their place, order, and subordination to an higher thing; but the other thing, that one thing we should not have neglected▪ Certainly, it will be a most astonishing excuse, no excuse indeed, but such as will leave us speechless, To plead the ordinance of God, for our neglect in the service of God He hath designed us our several callings, that there we might the better serve and glorify Him: And if from thence, we shall plead our omissions therein, our excuse will be no better than if a drunkard should plead thus for his abuse of the good Creatures; If thou Lord hadst not given me my drink, I had not so dishonoured thee, and myself. Vain man! the Lord gave thee drink to refresh thee therewith, and being refreshed, that thou shouldest return praise to the Giver. It is thy sin, and thy great condemnation, that thou hast turned a blessing into a curse; overcharged thyself, and by thy exceeding that way, hast pressed thy bountiful Lord, as a cart is pressed with sheaves. And let this bid us beware of our oldfathers' sin, for it was adam's, the woman that thou gavest me; he pleaded the ordinance of God for his walking inordinately. Beware I say; and let it command our watchfulness too, for particular sins do adhere and stick to particular callings, as close, as the ivy to the wall, as the stone to the timber: But yet our callings shall give us no excuse for committing those sins, or for omitting the contrary duties: It is certain we shall have no excuse therefrom, none at all, but what will leave us speechless. This by the way, but not from my scope. So much to engage our faithfulness in our callings, and our heart still to God. A word now touching our abiding in that * station or ˣ Nè quis temerè s●os fines transiliret, ejusmodi vivendi genera vocationes appellavit; suum ergò singulis vivendi genus est quasi statio, etc. Cal. Inst. lib. 3. cap. 10 sect. 6. calling whereunto God hath called us. Certain it is, the Analogy or resemblance holds well and teacheth very much between the body natural, and the body politic; Thus in the body natural, it is; blood and choler contain themselves within their own proper vessels; if blood be out of the veins it causeth an Apostume; if choler out of the gall, it makes a jaundice all over the body: So with our members, if any one be out of place, or doth not its proper office in its place, than every one is out of quiet: For the good and peace of the whole it is; that every member keeps its proper place, and doth the proper office belonging to that place. Thus should every one do, in that place where God hath appointed him in the body politic. He must do those peculiar acts, which are peculiar to his place, from which his calling hath its denomination and is so called: He that teacheth on teaching, is the Apostles rule, and extends itself unto all callings as an universal rule, and of universal use. Therefore, to instance in that one calling for all, which is the highest of all, but gives the same rule for the lowest. The office of a Pastor, Bishop, or Minister, is to feed his flock, to look to the state thereof, to prepare the way of the people a Esay 62. 10. , etc. for that Scripture is fully and usefully explained by Tremellius: This the office of Pastor, or overseer, to seek, not yours but you, to feed not themselves but their flock b See Hist of the council of Trent. book 2. p. 252. See pag. 216. Non magis de pascendo gr●ge cogitant, quàm sutor de arando. Cal. Inst. 4. cap. 5. sect 12 & 13. . Those overseers than were truly taxed and charged of old, that they did walk as men, and did no way answer the office, whereto they were called, when as they saw nothing in their cures, nor knew nothing of them but their rents. This had been proper to him; who was in office, to be the King's Rent gatherer, but very impertinent to him or them, whose office it was to prepare the way of the people: or to prepare a people for the Lord. The conclusion is peremptory, he that teacheth on teaching. So likewise, as we are called, and as every man hath received the gift, so must we minister the same one to another, as good stewards of the manifold graces of God, that He in all things may be glorified c 1. Pet 4. 10. . As he hath received the gift, I resume it again, because we must well note it; my gift fits me for my calling; my calling for my work; If I have not the gift, I must not affect nor enter the calling; If no calling, I must not venture upon the work; without a gift, all will be done unskilfully; without a calling, disorderly; without work, unprofitably, and to no purpose d B. Andr. . The lesson is; If I have the gift I must fall to my work, such as is suitable and congruous to my gift and Station. So much also touching our abiding in that place, whereto we are called; and that we exercise those acts, and do those works, as are proper and peculiar thereunto. A word now, follows in way of caution touching the designing the child to a calling, wherein Parents are commonly too early, and forward, and in one thing more preposterous. Parents must not be too hasty here, I mean, in designing their children to any calling; specially, not to the ministry, that sacred work, so much spoken of, and so early resolved upon, before Parents can have any discerning of their children's fitness that way c Parents will have their children disciples and teachers together, they would have them cleanse others before themselves are cleansed. . A Parent will make the child a Preacher, so he is resolved to do, for so boldly and unadvisedly he speaks. He sees preferment in that way, and that way the child shall go, though the child saith plainly he is a child and cannot. I do but relate the Parents words, and my own knowledge. The Parent considers not, that he speaks of great and high matters, infinitely above his reach and compass. He weigheth not how weighty a burden the work of the minister is, and how the most able men have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nazian. oral. 21. pag. 378. declined from it, shrunk and fainted under it. If arrogancy were not in me, how should I, of all wretches the greatest, think to look into the highest room and vocation that is upon the earth, said humble Bradford to Father Treaves f Book of Martyr. p. 1510. Read Isid. Pelus. lib. 3. epist. 127. & lib. 4. epist. 40. . Who is fit for these things? surely he, that is best fitted, hath need of all; even of the fullness of the blessing of the Gospel of Christ g Rom. 15 29. : And he, that hath the least, must have some special influence from heaven; else, what ever else he is fit for, he is not fitted for that sacred function. I remember what good Bishop Babington said concerning a Church Benefice (I find it in his good Letter to the Gentleman of Glamorgan shire, very worth the reading) The propriety of a Church Benefice, said he, (and he takes it from the Common-law) is neither in Patron, Parson, nor Ordinary, the Fee-simple is in the Clouds; And therefore it is a great wrong In nubibus. for a man to make a commodity to himself of that, which the Law cannot find he hath, but is as fare out of the reach, as the clouds are distant from his handling. I know well at what this striketh, and that it cuts to the quick, and heart of all simoniacal contracts. But this also, we may infer hence by way of necessary deduction; That, if the purchasing of this Church be as fare out of the reach of any earthly thing, as the clouds are from our fingers: Then the purchasing of a sufficiency for the execution of the service in this Church is much more higher, as it is more excellent; and we are no more able to compass it by our own strength, what ever the endowments, or endeavours are, no more competentare we for it, than we are able to touch the highest star, with our lowest finger. If that text we read Gen. 31. 38, 39 touching jacobs care over a brutish flock: and Chrysostom's words upon that text, touching a Ministers cure over a reasonable flock: (mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. words they are, so indeed are they in the text, and should be as a signet engraven on a Ministers hands, as frontlets before his eyes, and to his feet as obvious as the light is in his way:) If those words also, which the same Father hath in his Latin Tract, (if that be his) upon Matth. 24. 27. Ruler over All his goods; That All are the souls of men, for they are all: If, I say, those words were thought of and considered, it would make the ablest men to shrink at the very thought of the Ministry, that high calling, of being a Ruler over all; And yet, how small a matter doth it seem? how lightly do we speak of it? how easy doth it lie, even like a feather, upon some men's shoulders? Thus much in way of caution, because I observe Parents ordinarily so fare out of the way in a preposterous designation of their children. The lesson is; But stay a little, while we hear how a man h Asch. Toxoph. p. 58. 2d. side. of much learning and of no less judgement, hath lessoned parents in this point, and this fourscore years ago, his words require our mark; these they are. This perverse judgement of fathers, as concerning the fitness and unfitness of their children, causeth the Commonwealth have many unfit Ministers: And seeing that Ministers be, as a man would say, instruments, wherewith the Commonwealth doth work all her matters withal; I marvel how it chanceth, that a poor Shoemaker hath so much wit, that he will prepare no instrument for his Science, neither Knife nor Awl, nor nothing else, which is not very fit for him: The Commonwealth can be content to take at a fond father's hand, the riffe raffe of the world, to make those instruments of, wherewithal she should work the highest matters under Heaven. And surely an Awl of Lead is not so unprofitable in a Shoemaker's shop, as an unfit Minister, made of gross metal, is unseemly in the Commonwealth. Fathers in old Time, among the noble Persains, might not do with their children as they thought good, but as the judgement of the Commonwealth always thought best. This fault of fathers bringeth many a blot with it, to the great deformity of the Commonwealth: and here surely I can praise Gentlewomen, which have always at hand their glasses, to see if any thing be amiss, and so will amend it, yet the Commonwealth, having the glass of knowledge in every man's hand, doth see such uncomeliness in it▪ and yet winketh at it. This fault and many such like, might be soon wiped away, if fathers would be stow their children on that thing always, whereunto nature hath ordained them most apt and fit. For if youth be grafted straight, and not awry, the whole Commonwealth will flourish thereafter. So the Author goes on very usefully, and that, which we read in the side of the leaf before, is as notable, but I omit it, and return now where I broke of; The Lesson than is. Parents must first discern their children's fitness before they design them to any calling: And they must discern God's good hand pointing them, and fitting their child more peculiarly for that great work (they speak so slightly of) before they must have thoughts to design them thereunto, or any other way; whereof as follows. As there is a great variety of callings; so is there a great variety of dispositions diversely inclined thereunto. We cannot think any child equally inclined to this and that all alike. There is a special bent and bias of nature, and thence a fitness and more peculiar aptness to this rather than to that in the most children. A propriety very hard to find out; Therefore we must follow nature i Consuctudo contra naturam Tyrannis quaedam est: & citò ac levi occasione corruit. De Aug. 6. 10. as close as we can, and use all the helps this way to make discovery of the child's inclination, which, being well understood, brings in a very precious commodity. The child discovers himself best, when he thinks the Parent observes him least. The more careless the parent's eye seems to be (it should never be careless, though sometimes seemingly so) the more serious the child is, and the more discovers his inclination. Or, if the child be more reserved (as it is cunning enough to deceive itself and others too, in that which most concerneth its good) then note the child well in the kitchen, I mean, in such a place, he suspects not his Parent's ear or eye, than he may be understood. Therefore there is great need, that some wall should have an ear, and some open place a espial: as much need there is of some trusty servants, with whom the child will be open and plain, for if he or her be faithful to God and the Parent, they may do, and in nothing more, very good and faithful service this way. The Cautions here are these. 1. That Parents do not give too much heed and credit to the light divinations and conjectures they take from the motions of childhood or youth, which are as unstable and uncertain as the water, and may deceive the Parent exceedingly, and commonly do. 2. Nor must the Parent credit what children say; they are very subtle to hurt themselves, and very cunning for their own ends (Nature teacheth them.) A child will ever seem to bend to this or that, so fare as he, in his foresight, which is none, may think it makes for his ease and liberty, which he thinks a change may bring (as the ass in the fable;) and if he may, to the writing-school, than he is sure of it; the Latin school is too close for him; he is, for his good, too much penned up there. Here we may observe how the child will turn and wind himself in to the Parent. The child will make the Parent believe, that he can no way skill of the book, but of any course else very well, what the Parent will, for that way his ingeny doth bias him: so the child will say, and so the Parent believes him; whereas his bent is only that way, which he thinks may give him more liberty, scope and elbow-room in the world. Therefore the Parent must be as wise as a serpent, for the child is not so innocent as a dove: It is the very masterpiece of a child's cunning to deceive and hurt itself. A Parent then must not hearken to the child, but to his own discerning of the child's parts, and accordingly he must fit him with general instructions, making him as capable as he may, and ready girt for any course. But for the designing the child to this or that calling, requires a clearer insight unto the child's inclination and abilities that way, than the Parent can attain unto by his own strength: and therefore the Parents work in this case is more specially and peculiarly with God. He looks up to that Hand, which wisely ordereth all things, and which is never looked up unto in vain. He remembers, that the Lord Christ prayed all the night before He chose His Disciples; which teacheth man what to do in matters of weight and difficulty; even to wait upon a secret and invisible Hand, which way that points and directeth. And if the Parent do look up earnestly to This Hand (which cannot be in vain) it will easily be discerned thus. That Parent, whose eye is to God, carrieth the same single towards His glory. He thinks not what advantage may come, what preferment may be had; he thinks not thereon, as on a Principal: But how the child may receive most good, (he means that, which is good indeed) how he may do most service, most promote God's glory. This is the very life of the Parents life, and it must be the very soul of his actions; it was the end, wherefore God gave them the child, and for that end they must return the child back again. So the Parent aims at, and desires the best and most excellent way, but he looks to the child's fitness that way; he will proportion his child's place, to the portion of his child's gifts, that the child may not stretch k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Cor. 10. 14. himself beyond his proportion, not Tenter himself beyond his scantling: If a low gift, then to a low place, a doorkeeper he is content to make his child; that is; he is content to set him in the lowest rank or form, and he sees comfort enough therein, so the child prove faithful. It is not the height of a calling, that commends a man, or that advanceth God's glory; but a faithful discharge of the calling, how low soever l Nullum tam sordidum ac vile opus (in quo, modò vacationi tuae pareas) quod non coram Deo resplendeal & pretiosissimum habeatur. Cal. Inst. lib. 3. c. 10. sect. 6. . Therefore a wise Parent would rather his child should be an honest and faithful scullion serving in the kitchen, than a proud Mistress serving her lusts; rather a good servant than a bad Master; rather a wise child rich in graces, though sitting in a low place; then a foolish child sitting in great dignity. He would rather have his child a Prince, (so we are all by profession, Sons of a great King m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. Pelus. lib. 2. ep. 147. ) that is; one that can wisely command itself, ruling those, that are others masters, though it be as low as the earth and going on foot; then a servant to his lusts, though on horseback, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1. Cor. 1. Hom. 5. Let no man be ashamed of his trade, how mean soever, if it be lawful; but let the idle person be ashamed, who perhaps hath many servants attending upon him, and employed about him, when, in the mean time, the Master doth nothing; let such an idle person be ashamed. and as much honours done to him, as is to him, whom the king will honour. This the mind of a wise parent, but few there be such, and therefore few of that mind. The rule is, and the sum of all. A wise parent (contrary to the custom of the world) doth dedicated unto the Lord The male in his flock, that is, the first and best of his strength and glory; but designeth not his child further than he discerneth an invisible hand guiding the child, and enabling him for service. And so much, that the Parent may attend his seedtime, not slacking his hand, than the child shall be fitted for some work, but not designed to any, till the Parent can discern the child's fitness and a secret hand pointing him thitherward, whereto the Parent earnestly looks, and whereon he faithfully depends, not troubling himself about God's charge, which is to provide and protect; but his own duty, which is to give all diligence, yet without carefulness: and so the Parent doth his duty, and teacheth the child his, that both Parent and child may rejoice together. FINIS. A CHILD'S PORTION. THE SECOND PART: RESPECTING A CHILD GROWN UP. That thy trust may be in the Lord, I have made known to thee this day, even to thee. Prov. 22. 19 He that followeth after righteousness and mercy, findeth life, righteousness, and honour. Prov. 21. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. As our heavenly Farther, so the Earthly, desires to reap no more fruit from the Child, than comfort in it's well doing: how reasonable a desire this; and how unreasonable for a Child to deny the Parent that. Clem. Alex. Protrep. p. 4. Deut. 6. 24. 3 john 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Term of God's service admits no Vacation. Id. Strom. li. 1. p. 201. Prov. 23. 17. 1 Cor. 15. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Grace is an ever during portion: Chrys. in cap, 48. Gen. Hom. 66. ω. 1. Chron. 28. 8, 9 Psal. 73. 26. London, printed by I. Legatt. 1640. TO THE RIGHT WORSHIPFUL, AND MUCH HONOURED, THE LADY MARGARET GARWAY. MADAM, I Know you are troubled about many things; nor can it be otherwise, such is the trouble of entertainment. I shall call off your mind but a very little, and to very good purpose; though yet I shall not mind you of that you so well know; that but one thing amongst many is necessary: nor yet will I be your Monitor, sigh you are so well instructed that way, remembering you to make sure of that one thing necessary, because it is the better part, beyond comparison the better. This only, I will tell you; Herein, though it be specially intended for a Child's use, yet you may read yourself first, and that is a very great lesson; then your graces, and wants too (all have them, even the best of all) your duty also. And towards the end you may read mighty words (they are not mine) which will mind Martha of Mary's part, and, which is the Crown of all, mind her to make choicetherof in season, and that is the only means to make our end joyful. I have no more to say, when I have told you, I am your friend; This is true, but I am not so familiar, rather, for so low I am. Your Worship's Servant, EZEKIAS WOODWARD. TO THE MUCH HONOURED WIDOW, JOAN CROKER, a Widow Indeed: and to the Right Worshipful her Lady-Daughter, the Lady MARY PYE. Right worshipful, THis in your hand speaks to a Child, but a Child grown up, no Child in understanding. Such are mine yet, being yet in their Childish years. So it might have stayed a longer Time, but I knew not how short my Time might be, and I made all speed, when I was upon it, to leave such instructions as might be of use to them, when I could not, and to make them Legible. They should have been more contracted, for so I intended at the first, but a sheet or two, and so, to have spoken much in a Little; but so I could not do, nor was it proper if I could; for than it had been of little use to those, unto whose hands it is more specially commended. It had gone forth alone, without a former Part, if so it could have been thought entire; But so it was not thought. It was specially intended, but the use of general concernment, not so particularly any ones, but that it doth concern every one, that will read it. It leads on a Child through all the Stages of his life (which are implied here, supplied in the First Part,) and through the great occurrences, we meet with therein; And, for our clearer passage through them all, It supplieth such Doctrines, which I may call, as the Apostle doth, Strong meat, because none but a Man-child can digest them. It supposeth a Daughter rather, as there was reason, and so goeth on in that Gender, and in strict propriety of speech for matter and form both, for (both) were to be observed for Gender-sake; but yet, whether son or daughter, it respecteth both alike, for its Scope and white is, To improove the soul, which hath no Sex. The margin is sometimes (yet as sparingly as might be) charged with a Barbarous Language: (such is that to you and me, which we understand not a 1 Cor. 14. 11. ) One reason was, That it might both please and profit more than one; The other, That the line might be kept free, and not a word there to hinder the understanding; for I considered still all along, whom I would teach to profit, and therefore if there be any word in the line not so familiar in our Language, it hath always a second to explain it. I have often thought of the Apostles words, and very observable they are. If ye speak with Tongues to the unlearned, will they not say, ye are mad b vers. 23. ? Truly I affect not words, but matter; and such words too, if my heart deceive me not, which may yield the most profit. That I have Entitled this yours, there was a kind of enforcement, which hath not always good reason to strengthen it, but yet, as it falls out, I have reason too. Things of this nature are not thought comely nor well addressed to go abroad, unless they carry some persons In front, to whom they are specially Devoted, so here I was enforced. And that I made choice of the Mother, and the Daughter, I had reason for that, which ye shall hear, and, how reasonable it is, of that ye shall judge. We make choice of such persons, to whom our personal relations are strongest: In this then, I am sure, I am right, and have right good reason. And of those also, whom we most honour. I am right here too, and by the same reason, for there are no two in the world (for these personal and particular respects, so I must be understood) whom I more honour than yourselves; or, who have more deserved honour, in your private and particular ways, than yourselves have, from all that know you. And this I speak clearly without the least show of flattery, which I hate, as I do that, my stomach most loatheth. Besides all this, there are virtues pointed at here, which claim acquaintance with you, and say, ye have an interest in them, for they are yours. When I come to the Middleage, you shall find the Parent Advising about A match for the Child, and so on, where ye shall read these particulars pointed at (for though I am very long in the whole, I am short in the parts▪ pointing at things in passage briefly, So giving the Reader an hint for further enlargement) pointed at, I say, a discreet Parent; a virtuous Wife; a grave Matron, an honourable Age. And, in the shutting up of the book, a closing of the eye; yielding up all into the hands of Death, which yet is to such, as josephs' wagons, serving only to convey those, who are such, To the place of rest, where they would be. And such ye are, I think, and an interest ye have in those virtues before mentioned, ye may lay claim to them, and call them yours, else I know not where to find a virtuous woman, a True wife, a grave Matron, an honourable Age. Therefore I conclude, such ye are; And that your departure out of this life will be joyful, for ye go to the God, whose ye are, and whom you serve c Acts 27. 23. , the strongest ground for comfort that ye can stand on. And now that I have concluded so, I have excluded none from partaking with you in the same virtues, and reward, and wish that all were even so, and more abundant. So it puts you on to strive, to improve, to grow, to increase. It is the Apostles inocuragement often, none more often, and to those, who had gone very fare, even to perfection; where note our perfection here, is our strife after perfection. And after this ye strive too, as the Apostles wish was, even your perfection d 2 Cor. 13. 9 . O how good and blessed a thing it is, to stir up, to encourage one the other, the husband the wife, the wife the husband; the Parent the Child, the Child the Parent, etc. Let us go on to perfection e Heb. 6. 1. : ye do, I doubt not but ye do, strive after this, ye do labour (it is a grave word, but it ᶠ 2 Cor. 5. 9 looseth of its weight in our Language, for it implieth such pains, as a man will take to climb up to the pinnacle of honour g See the Book, page 9 , less labour will not serve, for we intent an higher place, so ye strive) That ye may be accepted of the Lord, that ye may live for ever with Him. Oh, it is good to strive here, and not to faint; It is for eternity, and for a crown lasting so long, and (unlike other crowns) still flourishing, even to everlasting. Gird up your loins; That is, put to all your strength, and the Lord strengthen your hands to lay hold hereon; and strengthen you the more, the more feeble Age hath made you, and the nearer you are to the putting it on. Be as ye have been, and be more abundant, Eyes h Job 29. 13, to the blind, feet to the lame; that the blessing of them, that are ready to perish, may come down upon you, as the Dew upon the grass; and your prayers may ascend as Incense, coming up in remembrance before the Lord. But above all, look to the root of all, Faith, God's great work i John 6. 29. and gift; restore that, renew that, the fruit k See the Book pag. 46, 47. will be, and be always green, like a Watered garden, which doth not fear the year of drought l Jer. 17. 8. . Quicken the Mother-grace, it will quicken you and every grace, that ye cannot be unfruitful; ye cannot but add one grace to another, so building upwards still towards heaven, where we hope to see our Parents again, our yoak-fellows again, our children again, etc. This is somewhat quickening; but where we shall see our Lord Christ again, even as He is m John 3. 2. . Lord, what a joyful vision will this be! Thou knowest, we know not, nor know how to express it, for it passeth all understanding. Be abundant therefore in the work of the Lord, in the labour of love, work of faith, patience of hope; none of this can be in vain in the Lord. In vain? more is understood then spoken: An Abundant recompense there shall be, pressing down, running over. For temporals, eternals; for a sprinkling of mercy, a weight of Glory; for respecting His Christ's here, ye shall be ever with Christ and with His Christ's hereafter; where there shall be All peace, (and peace is all) passing understanding; where ye shall see the glory of His Inheritance, and partake with the felicity of His Chosen; When all the Crannies of your right precious souls shall be filled with joy unspeakably glorious. Our thoughts are too short to reach here, much more short are our words; Their scope is, to set your hope before you, and to make it precious in your eyes; that in this earthly Tabernacle, ye may have your conversation in the highest heaven, from thence looking for a Saviour, Who shall change this corruptible body, to make it like to His glorious body, in that blessed Time, which shall scatter away all afflictions, and seal within you the happy assurance of immortality, therewith clothing a weak body, and recompensing a few sorrowful days, with everlasting peace. In which hope, say now and always, Lord increase in us our faith, and hope, that in assurance of God's love, our consciences may be at peace, and in the revelation of God's glory, our hearts may be filled with joy in the Lord. Ye see now the full scope of my words, even to lead you to hopes on high, for they will send your thoughts on high, they will purge, quicken, stir up, they will elevate and advance the soul to a wonderful height. And now that my words have attained this end, as I hope they have, even to set your affections, hearts, heads, hands, all a work, (ye labour to be accepted of the Lord) my words shall here end also, so soon as I have only mentioned the Apostles farewell; I commend you to God, and the word of his Grace ⁿ, and have subscribed myself, Your worships in a double obligation, EZEKIAS WOODWARD. THE PREFACE; PREPARING THE EAR OF him, or her, who is a Child in understanding. My dear Child, HItherto thou hast been an hearer only, growing up as my papers filled; and as an accession of years, through God's goodness, gave some addition to thy growth and capacity, so did I to the strength & weight of my Instructions. I suppose thee now grown up, and thy knowledge answerable to thy years; for, though a Child is made a pattern, yet we must not be like it in understanding. When we were Children, we did, and we spoke as children, and all was comely; but when we out-grew Childhood, we out-grew Childishness a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex: Strom. p. 51. . We had need of Milk and not of Strong Meat, for we were as Babes, unskilful in the Word of Righteousness; but now our stature is increased, it were a sname that we should be Dwarves in the Inward man, the man indeed. They can have no Apology or excuse for themselves, who are grown up to full years, yet have a Child's understanding b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Tom. 4. quod nemo laedit, etc. . I suppose thee then of full Age, even such an one, as I would have thee, who, by reason of use, hast thy Senses exercised to discern both good and evil c Heb. 5. 13. 14. : Childhood and youth are the Parents seedtime, when they must look to their duty; The after-Age is the season of fruit, when Parents expect an harvest of their pains: Children than must look to their duty, that Parent and Child may rejoice together. But alas! how many Parents are deceived here? even they, who have not neglected their seede-time. They think upon the Instructions they have given; the Entreaties they have used, (what my son, and the son of my womb, and what the son of my vows d Prov. 3 l. 2. ?) These they think on, but how many are quite lost, how few or none take! what may make for ease and delight, that Children learn quickly; so will the Horse, the Mule, the Ass, and the Ox; put any of these to the Wheel, they will quickly find out the number of their Rounds, and never after can be deceived in their Account e Charron of wisdom. . This is nature still, and her field is fruitful. But, no Earth there is, that requires more labour, and is longer before it yields fruit, than Man's nature; so decayed and wild it is grown, and so rightly compared to the Sluggards field, as the person is to a Colt, an Asse-Colt, a wild Asse-Colt. The Philosopher reasons this case very pithily f Plut. de amore prolis. pag. 157. ; He that plants a Vineyard, quickly eats the Grape; So in other grains; some few Months bring them to our hands again, and the fruit of our labours to our Eye and Taste: Oxen, Horses, Sheep, etc. they quickly serve for our use, and much service they do in Lieu and recompense for a little cost. But Man's education is full of labour and cost; The increase is slow, the fruit and comfort fare off, not within Eieshot; perhaps the Parent may ken this comfort, perhaps he may live to see it, and to rejoice: perhaps also, he may discern little hope; he may live to hear of the miscarriage of his Child, and see that, which, like a back wind, will put him onwards towards the pit, hastening him with sorrow to the grave. But In hope the Parent must do his duty; herein also like the husbandman, whose work is never ended; something he finds still, that requires his eye, and must command his hand: or like the Painter, who cannot withdraw the hand from the table, before he sees his work fully perfected. But herein the Parent and the Painter are very like; In all his pictures (saith Pliny) more is to be understood then is expressed; although the skill be great, yet there is always more in the mind In omnibus ejus operibus intelligitur plus semper quàm pingitur: & cum Ars summe sit, Ingenium tamen ultra Artem est. Pliny. l. 35. 10. of the Workman, than the pencil could express to the eye of the beholder. His Ingeny, or Idea, the proportion he hath framed in his mind is beyond his Art. It is so with a Parent; his care may be great, and his skill somewhat, and the Child may observe both, and much of both; But the Child must understand more than it can see, and yet understand it cannot the yearning of the Spirit, the turn of the bowels, the desire of the heart towards the Child: It is the Parent, he and she only, who know the Heart of a Parent. And this, (as one speaks very feelingly h Chrysolog. de Arch sy. Serm 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hec. to her son Hector. Hom. Iliad. 22. p. 814. ) Should work very much with the Child, what Care and Cost, and Labour, and Fear, he hath put his Parents too. But alas! Children consider it not, for if so, they would give all diligence, to render back their so due service. But if all this work not upon the Child, it should work upon the Parent very much, To consider, What a barren wild nature his Child hath taken from him; Barren to every seed of Instruction; and, which is the grief, but not the wonder, the more precious the seed is, the more barren the nature▪ is unto it, the more hard to receive it. And yet, if this precious seed be not received, and the nature of the soil changed by it, Man will sink lower into misery then a Beast can. And in ordinary matters here, a Beast may as fare exceed him, as he thinks he exceeds a Beast. Take a man in his pure Naturals, and we find it ordinary, That a Beast exceeds him; which might be further exemplified. For many have written very usefully thereof, I will take that, which I know is of most use, and this it is; Defects of Reason in Beasts is supplied with exquisituesse of sense, saith Basil i Hex. hom. 9 pag. 100 . Nay, there is something more than sense in Beasts, and then vegitation in Plants, saith he in the same place: And so saith the learned Geographer k II. Book. cap. 4. sect. 6. pag. 229. in his History of the world. It is not sense alone, which teacheth beasts at first sight, and without experience or instruction to fly from the enemies of their Lives: Seeing that Bulls and Horses appear to the sense more fearful and terrible, than the least kind of Dogs; And yet the Hare and Deer feedeth by the one, and flieth from the other, yea though by them never seen before, and that as soon as they fall from their Damns, etc. The truth is, and there is great use of it, (for it tells us what a blow or wound we received by our fall) Beasts have many excellencies, and much perfection of outward sense; And (which is of use indeed, to hid pride from our eyes) they can make good improvement thereof for their safety, and, some of them, for their Lords-service. Only man, in his pure naturals, is herein below the beasts; as brutish as the Swine l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alex. Protrep p. 44. Fish's cannot be tamed nor taught. Basil▪ Hex. Hom. 7. , which is the most brutish creature: As unteachable as a fish; and that is a creature, which you can neither tame nor teach. But now to instance in a creature most familiar with us, and of the very lowest rank, A Dog. And not to speak of his logic, which they say, he hath, and the Huntsman discerns that so it is; This we must note, because it is so usefully noted to our hands. A Dog will follow m See Hist. of the World. 1 Book. cap. 11. sect. 6. Lege Lipsium. C●nt. 3. Ad. B●l. epi 56. etc. Cent 1 epist. 44. Cic. lib. 2. de natura dear. paper. 323. & Scal. exerci. 202. 6. his master's foot; he will keep of the thief, and the murderer; he will defend his master if he be strong enough; if not, and his master be slain (for so we read it hath fallen out) he will stay by the carcase till he pine away with hunger; or he will pursue the man of blood, and single him forth, as if he would tell the beholders, That is the man that killed my master. All this a Dog will do, and more than 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 master's hand, and, sometimes, a bit of bread: Therefore will this Dog put forth his strength to the utmost, in way of requital, for his master's peace and security. Harken unto this all ye that forget God, harken. 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 find, who forget their Good Master in heaven, who feeds them, and doth clothe 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 evil. What will they say? so St. Basill▪ reproves unthankful man, so like a swine and fish; so untameable, so unteachable; so fare fallen, even below a Dog. I know not what some may think, when they spy a Dog here, and that he is here for this purpose to instruct his Master; we may think him too low a servant (very faithful 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 man's 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 reap, where we sowed not, and to dwell were we builded not; we shall have nothing to say, why we are unmindful 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 show, that (so we are degenerated, so low are we fall'n) the Beasts exceed man in their Naturals; and men in their pure Naturals make not that improvement of their senses for their Master's service, their own safety and mutual comfort each with other, as the Beasts do; 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 do (like Absoloms hair) 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 we hope better of him; they make a man more miserable, than the beasts that perish: Achitophel is a sad example hereof, so is Machevil, who, (say the Italians) (so I learn out of Bishop Andrews) rotten in ●pson. Reason and speech, they are the chief properties Ratio & Or●ti●. differencing man from a Beast. Reason is the Crown of a man; his tongue, his glory, (the same word in the sacred Tongue signify both.) But if man shall depose reason, taking from it, Hersoveraignty (I mean in earthly matters) then will a man be carried like a horse, that hath cast his rider; and he will abuse his Tongue also, vilifying that which should have honoured him; and in so doing he will liken himself to the most stinking place, that we can pass by, and to the most odious name, that is named under the Sun; and so in the end, will fall lower than a Beast can. A Beast can fall no lower than the Earth, nor doth it apprehend any evil till it feel the same; and when it comes it is soon over, and there's an end. Which remembers me of Pyrrhoes Hog, that did eat his meat quietly in the Ship almost covered with waters, when all the men there were half dead with fear. But now, reasonable Creatures are sometimes perplexed with unreasonable fears; A man's 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. Be not like the horse and mule then, which have no understanding, for then thy condition will be much worse and lower than 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 o Plut. de fraterno amore. spoke, it is very worthy a child's consideration; We are charged that we do ill to none, much less to a parent: but it is not enough for a child not to hurt his parents, he must do 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. Mark it, for thus much it implies: 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 rejoicing, even this were impious and unjust: It is not enough, not to grieve the parent, not to give them matter of sorrow, the child, that doth not more, doth not his duty; he must give them matter of comfort and gladding of hearts. This a child's duty; let a child think of it, and that an Heathen spoke 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, etc. If this and that be considered, Thou wilt cry r Prov. 2. 3. after knowledge; and lift up thy voice forunderstanding: wisdom is the principal thing, therefore thou wilt get wisdom, and with all thy get thou wilt get understanding s Prov. 4. 7. , which only consolidates a man, making him like armour of proof, or like a rock, for it fixeth the heart on Him in whom is everlasting strength. Thou must consider also; That an account must be given, and the greater thy receipts have been, the greater thy accounts must be. Line upon line, and precept upon precept, fills up the score apace. A man looks to reap liberally, where he sows liberally: And as God did bountifully reward the faithful servant, so did He severely punish the unfaithful and negligent. In the last place, consider this, and it sufficeth; That a worthy name is called upon us, even the name of Christ, of whom the whole Family in Heaven and Earth is named. t Eph. 3. 15. A name, which will honour us, if we honour it; which will highly exalt us, if we exalt it. And this we do, when our conversation is honourable, and as becometh, in heaven, though amidst the things of the earth. If there be a precise walking, a good and suitable conversation, worthy that name u The Scripture acknowledgeth them christian's, or the anointed of the Lord, who live Christianlike, according to Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nazian. Oral. 21. p 378 , than the Christian is the honourable person, as the fruitful vine, the best amongst the trees; or as those, which were very good x Jer. 24. 5. ; But if we defile y Read page 36. that name, by an unworthy conversation, then are we the basest of men, like the barren vine z Ezech. 15. 4. , fit for nothing but the fire; or unsavoury salt, very bad, and to be cast out a Christians are the worse, the better they should be; the more sacred their name, the more accursed their guilt, etc. Read Salu. de Gub●r. l 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the end. and Li. 4. within two leaves of the end. Christiani deteriores sunt, etc. Reatus impii est pium crimen. . It is a good conversation, which commends a Christian, and that only, and which proves him so to be: not miracles if a man could work them; not revelations, if a man could see them; not signs and wonders, if such a power were given from above. It is the conversation, which is all in all, and justifies before men. If I do not the works of my Father, believe me not b John 10. 37. . Our Lord said thus of Himself; His work should testify of Him, c Luk. 7. 21. and be a foundation of their faith; works are the standard, by which we must be measured also, whether we are in Christ, and Christ in us. If we do not the works of Christ, such as He hath proposed for our example, It is a vain belief, a conceit only, To think we are Christians. Our works tell the world what we are, for those, the world sees and hears, and by them we either glorify our Father in heaven, or give clear evidence, that we have denied the Lord, That bought us, d 2 Pet. 2. 1. Redeeming from a vain conversation e 1 Pet. 1. 18. . Chrysostome speaks usefully to this point, where he speaks concerning the title of Luke's f Tom. 5. second Treatise. Thus he speaks, It will not profit, though we could say; In thy name we have prophesied, cast out devils, cleansed Lepers, wrought miracles, etc. neither this, nor that commended the Apostles, but their Acts, their Do. And these are, To be chaste, modest, temperate, meek, gentle, kind, pitiful; To bridle our anger, to subdue our passions, to mortify our affections: In a word, to exercise all grace. This is Action, this Doing; this tells us we are Christians in deed, living Christians. And it takes of that great objection, which is put in our way (saith the same Father, and it is of infinite use) when we stir up our people to follow Paul, as he followed Christ: we say unto them, ye must imitate Peter, ye must follow Paul; ye must be like john, and ye must do as Saint james did. What? even so; just to that Copy? will our people say. We cannot; it is not possible we should; there is no strength in us to do as they did: They made the lame to go; They raised the dead; cleansed the lepers: so they did, we cannot do so, we cannot follow them. Say not so (replies the Father) say not, that we persuade to impossibilities, things above all strength; we tell you not, That you must restore the sick; work miracles, etc. If so you could do, it would do you no good, it could give you no boldness before the Lord in that day: A miracle doth not bring unto Heaven, but a conversation heaven-ward. Imitate the conversation of the Apostles, and ye shall have no less than the Apostles did receive. Fellow peace with all men, and holiness; go about doing good, abounding in the work of faith, in the labour of love, in the patience of hope g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c Nazianz. Orat 3 p. 77. . So the Apostles did, do so, and ye shall have an Apostles reward. For signs and wonders made not the Apostles happy, but a pure life. The sum is, and this our great lesson, we have a worthy name, our conversation must be answerable; we must live, act, do, worthily. We must by a good conversation, build up ourselves and others. If we answer our name, we will to our power do worthily in Ephrata, and be famous in Bethlehem h Ruth. 4. 11. . I conclude with a short prayer, and a short exposition on the same. It is Hierom's prayer for his friend: and his exposition upon it too i Higher epist. l. 1. ep. 35. p. 47. . My prayer and hearty desire is, That the Lord would in that day acknowledge the child amongst those his children, who are very good k jer. 24. 5. . That's the prayer; his exposition, this; The Lord loveth those who are upright in their way, who are hot; that is, who are burning and shining lights; who are seething hot, fervent in prayer, zealous of good works: such He loves, in such He rules, with such He dwells, and delights. And He turns not away from those that are cold, sinners of the Gentiles, publicans, notorious sinners, key cold, dead in trespasses and sins; from such cold wretches, (such we were all) He turns not away. But there are middling persons, of a middle temper, halting betwixt two; or, like a cake half baked, neither good nor bad; neither hot nor cold, such the Lord hates, He speweth them out; that is, they are an abomination; His eyes can be no more towards such, then ours towards our vomit, which our overcharged stomaches have cast up, and now our eye doth loath x Bright. on Revel. cap. 3. 15. 16. Mediocritas hic est pessima. Nihil in te mediocre esse contentus sum, totum summum, totum perfectum desidiero. Hier. Lib. 2. Epist. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 187. . My prayer is, thou mayst be very good, upright in thy ways; hot, fervent in prayer, zealous of good works; else better thou wert cold, key cold: for a middle Temper, as it is most deadly, so it is most abominable. Thus (as a learned man writeth to his great friend) I could have written unto thee things more pleasing, nothing more profitable. But what I have or shall write, nothing will profit unless the fear of God awes the heart and inclines it; unless He teacheth inwardly, words cannot outwardly. Wax takes an easy impression from Iron; Iron not so, but very hardly; an Adamant takes no impression at all, by all our force, because of its hardness; (so Nazianzen Epist. 130.) And such hearts we have; understand but so much, and it will humble thee, it will hid pride from thine eyes, and then thy ear is prepared, and heart too. And so much as a preparative to the ear, but the Lord bore it; and to incline thy heart to understanding, but the Lord open it. This is all the parent can do, and his main duty at this point, even to spread this peremptory bent of nature, (as was a Preface to the first part. said) before the Lord, whose work it is to turn the heart, and to open the ear to instruction, which now follows. THE CONTENTS. CHAP. I. GOds Goodness in framing us in the womb, in bringing us thence; ascribed to His hand, though yet the sore pain of child birth no whit less engageth the Child to the Mother; how great that engagement is, to pag. 5. duty to the Father enforced by a pressing-speech out of Luther, and from two very great examples, who broke that sacred bond, and were remarkably punished, to page 9 God's patience in sparing and reprieving us. His goodness in ranking us in the highest form of His Creatures here below; how that engageth and teacheth to page 13. His mercy in giving us all our parts, or members, and proportion in all; a great engagement. A recognition thereof, and use therefrom, to page 20. CHAP. II. Our frame of spirit, how depraved. A glass to look ourselves in. What seeds of corruption within us; how it humbleth those that can look into it, to p. 24. How to bottom our corruptions; where its strong hold; how we may fathom the depth of misery. The law of the leper to pag. 28. The love of the Father, and the obedience of the son, how figured out unto us to page 30. CHAP. III. Baptism: Outward, Inward. The secret work of the Spirit, to page 31. We must not pry into this His secret; if that work be not wrought, Luther's counsel is to be followed. God's will holy and just: Man willeth his own destruction, to page 34. (at this point read the first part page 139. etc. Lips. de Constant. lib. 1. cap. 20, etc. lib. 2. cap. 15, etc. Cent. 1. Ep. 58.) Two things figured in Baptism 35. 36. Our engagement from both. How sacred our Christian name, how straight our covenant. 37. A feeling expression, we are members, and mighty to engage us, that we are sons, daughters, heirs, Solders, who our enemies, what their strength, 39 A paradox against all conceit and reason. Basil's complaint, 40. A great question proposed and usefully answered, 43. who the great tempters. We must keep our watch strong, 44. Our covenant: God's covenant. Christ His obedience hath not abated an ace of ours. God's law broad, and perfect. The use a true Christian makes thereof. One Root of grace, and but one fruit, to page 47. CHAP. FOUR THe root of sin remaineth. How the branches are kept from spreading, 48. § 1. Pride, why called the woman's sin, whence it is, that clothes, hair, etc. do puss up. Whence we may fetch help against this Tympany, or swelling disease. What considerations most prevalent, and abasing (from page 48 to page 61.) applied to the child. The grace of humility to page 64. § 2. Our darling sin, why so called; what a snare it is, and how it becomes so. How we may keep our foot from being taken in that snare. Beginnings must be withstood. Chrysostome's words very notable thereupon, to page 67. Occasions must be prevented; a watch kept over our senses; Over our fancy; That it may be ordered, and must, else all will be out of order to pa 73. What may awe our thoughts. 74. What the sovereign help, next to the awfulness of God's eye, to page 79. the sum and use thereof to the Child, to page 81. § 3. Of profit; how unsatisfying: what doth satisfy indeed, to page 82. § 4. Anger. What it is; whence it ariseth; who most subject unto it. How we may be armed against this passion, and overcome it. Chrysostome's note notable, and Melanchthons' practice. God's patience towards us, mighty to persuade us thereto. Abraham and Isaac, how meek and yielding this way; of the tongue, (from page 83. to page 92.) § 5. Of Censure; Charity's rule; her mantle; how largely we may stretch it, according to Chrysostom's and Mr Perkins rule; A rule in Heraldry of great use to pag. 95. § 6. Affections, sometimes the storms of the soul, sometimes the sweet gale, or wind thereof: like moist elements; Who boundeth them. Considerations of use to moderate our fear, sorrow, etc. to page 100 § 7. Of Discontent; how unreasonable it is. Considerations teaching us content in present things. Chrysostom's short story very notable, so are the Philosopher's words, with Mr Bradfords concluded to page 107. CHAP. V. THe Sacrament of the Lords Supper. Graces required in those, who present themselves at that Table. If wanting, what is to be done. Note Chrysostom's words, and Dr Luther's at that point. The close of the chapter very notable, so is Mr Raynolds meditation, to page 121. CHAP. VI Marriage. A solemn ordinance. I. Our well and orderly entering into that honourable estate. Abuses very many and great touching that point, in young and old. Whose abuse most notorious, and how justly punishable, etc. to page 125. Our rule in treating about a match; application thereof to the child. A child no matchmaker: A notable story to that purpose, to page 127. The duty of every single person threefold, of infinite concernment, to page 131. The Parents or overseers duty at this point . The last of the five lest thought on, and worse answered, but of infinite concernment, page 138. II. Our well ordering ourselves in that state, as becometh the honour thereof. Affections at the first strongest, how to guide their stream in a right channel; sin hath put all out of frame. Chrysostom's note notable, Page 140. Good to count our Cost, and forecast trouble. Page 142. Equality inequality, hard to draw even. The man the leading hand; how he stands charged, the weight of the charge. If the head be surcharged, or so headless, it cannot lead, or draws backward, what the wife's duty. The head hath a head a grave consideration. 148. A consideration, which may help to make up all breaches, and silence all differences betwixt man and wife, out of Chrysostome, Page 149. Grievances ranked under two heads. What is only evil, and to be feared. Page 152. Evils, Imaginary, Real; The former how prevented. Page 154. The bearing the latter silently and like a Christian supposeth two things, greatly to be studied (to Page 158.) Snares, they spring from two roots, how snares from plenty are prevented that our foot be not taken with them. Fear, a Catholic remedy (page 163.) snares from scarceness, how to break through them, and how to carry and quiet our spirits in them. 165. The housewives charge, how it may be discharged to wards children, what the parent's ambition touching them; and servants; our charge over them, how neglected; The housewives duty engageth the Tongue that it be apt to teach; The eyes for over sight; The hands that they be diligent and open: mercy to the poor enforced (to page 170.) Diligence a great thriver: well husbanding the present, makes us secure for the after▪ time. The family the fountain of society, how ordered, if it be, as those families whose praise is in the Gospel. The conclusion, (to page 175). CHAP. VII. OLD-Age, as an Haven; we must do as men arrived safe there. What questions we must put to our souls, the more to quicken us to the sacrifice of praise. Many questions resolved into one, to page 180. Two periods of this Age. I. Desired, not welcomed. A calm Time if youth hath not troubled it. It must be employed. The lamp of our life must not now blaze-out (to page 184.) A grave complaint and counsel (page 186.) who gives understanding, 187. II. How burdensome those years. The Grasshopper a Burden. When our time is shortest our expectation is longest; a weak Body, but a strong presumption; how vain to think we can turn to God then, when we have turned from Him all our days. It is not our Time, nor God's Time, (to page 192.) Fool's delay Time, Children of wisdom not so (to page 193.) Two lessons drawn from hence. We must not wish for death in a passion. Eternity, when we may wish for death (to page 196.) Not trifle away Time. Grave counsel to that purpose (197.) Who may be said properly to live. Groans not discernible from what spirit they proceed (199.) We make an Idol of the last prayer. What first to be done. 221. Comfort in death, Whence? the peace of the Godly. They taste not death, they see it not, etc. Applied to the Child concluded. Faults escaped. Page 29. line 12. of thy wings, read, whereof. Page 50. line 34. covered, read opened; Not be hid. Page 108. line 7. this, read thy, 109. Last line, read imply. Page 116. line 29. would, read should. These faults were found, not sought for; and, because they mar the sense, are noted; so might many more, if there had been will or leisure to have perused the Book. The Remaines must stand as properly belonging to every person and press, and expect favour from every one, who knows himself partaking of the same common nature. But, if here are more faults then usual, our excuse is, that the copy could not be made legible by the Authors own hand, and being written by another, was the more wanting in stops, and otherwise, and we keep to the Copy. A CHILD'S PORTION. The Second Part. Respecting a Child grown up. CHAP. I. What we are taught by beholding ourselves in the womb; and what, by our outward frame of body. I Shall now call thee back to look unto the Rock, whence thou was hewn, to the womb, whence thou was taken; I shall begin with thee at the very beginning of thy being, that thou mayest take a more clear sight and consideration even there, of God's goodness; thy Parent's kindness; thy self misery. Assuredly there is no period of a man's age, that yields him such a discerning, as this point of time doth, at which he first breathed in this world, and so set forth to run his race. Therefore I shall reduce thee now to thy primitive originals, and, as it were, lay thee again in the womb, whence thou didst spring: That in this way of reduction, thou mayest take special notice of two main and principal points whereon so much depends. 1. Thy outward frame of body. 2. Thy inward frame of spirit. Of the outward frame here. § 1. Here take notice of God first, and of His goodness laid out upon thee, when of nothing thou waste made something: some few days before, thou wast a mere nothing. That which never shall be, was in as great a possibility of being, as than thou wast. And when thou wast something (job tells thee what it was) that something was as much as Mar. Au. Ant. Medit. li. 10. Sect. 26. p. 171 nothing to the producing of such an effect (so an Heathen could say) from such a beginning. Of that nothing waste thou limmed or framed, thence this curious work, not the work of nature, but of an Almighty-hand quickening Nature, and actuating the same. And in seven days (for so experience tells us, saith Hier. Fabricius the Physician) that frame P. 686. had its proportion of all parts. And one half of that work, but the better part indeed, is more worth, than a whole world (thy soul) so He saith, who went to the price of souls. § 2. And as thou must take notice of the hand, that covered thee in thy mother's womb, so must thou take notice of the same hand (for the same Hand it was) that brought thee thence, and none other but that. If this hath not been told thee, nor haft thou yet considered so much; then believe me, that the most curious searchers into Nature, and the powers thereof, which are great, and strange in their extent and latitude; they, who have ascribed too much unto it, even they have yet acknowledged at this point, when the child is brought to the birth, and no power to bring forth, that, this is the finger of God, this is the work of His hand. And yet this sorrow in childbirth is not the same in all, nor is the danger; the Lord so dispensing therewith, though the curse be common. We know what the Midwives say, touching the Hebrew women; and common experience tells us also, that some women there are, who, in this case, speed better than their betters. We read what our Geographer and Historiographer (for he is both) writeth concerning History of S. George. Histo. of the Sab. Geog. p. 32. the Spanish▪ women, and what he citeth out of Strabo, touthing a woman there, who risen from one labour to another; from labour in childbirth, to labour in the field: She was rather an Hedge-woman, than a childbed woman, and it is with them many times, as we heard. But this we are sure of, that is that burden, which is laid upon that Sex, In sorrow shalt thou bring forth children; and so wonderful the Delivery is, that we may say with the Prophet, Thou art Psal. 71. 6. He that took me out of my mother's bowels, my praise shall be continually of thee. † 1. And thou child (I suppose thee the eldest, though I would make no difference here, for whether the next in years, or the youngest, it will fit very well, and instruct alike in the main, for which I intent it) hast as much cause toconsider this, as any other; because of the sore travel thy mother had with thee. (I will not mention the travel of her soul for thee, that Christ might be form in thee, though a travel it was also) she was in hard labour, with the greatest danger of her own life, before thou didst such in the air of this. She might have called thy name jabesh; 1. Chron 4. 9 because she bore thee with sorrow. Such were the pains upon her, and so heavy was that burden, which was laid of old upon that Sex, that it pressed her out of measure above strength▪ as if she must first go out of this world, before thou couldst come in. A strong engagement this to look up to Him, with thankfulness, who brought thee to the She sickened the 17. of August, and died the 30. at 9 in the morning, 163 1 when thou wast 4. years and 7. days old. womb, and took thee thence; and to thy parent in all due observance: and it is as strong as ever, though thy mother is not (here I suppose thee the eldest:) she was taken from me and thee, when thy fift year was currant, and yet not seven days run out of it. Me thinks a child grown up, and reflecting on itself lying in the womb, and taken thence, should observe a love in the mother as strong as Death. All these turn of stomach (part of the mother's sorrow) those throwghs afterwards, as so many deaths; such waters could not quench this love, nor such floods of sorrow drown it: nay all these were but like the Smiths water cast upon his fire, which makes it burn the hotter and the clearer; for all these sorrows are out of mind, when the child is in sight, and serve but to increase the love, and to enhance the price of that sweet commodity the mother hath so dearly bought. In one place of sacred Writ the mother is placed before the father, Fear every man his mother and his a Leu. 19 3. father; It may be, because the Mother is generally so neglected, or because she so neglects herself▪ I may not hit upon the true reason, but I can tell a strong reason, why at sometime, the mother may be put, as it were, upon the right hand, and why she should at all times be of high and honourable account with the child, for she hath bought it dear (as they use to say) so dear, that even for her sorrow in Childbirth, the child must ever be her debtor. Suppose we the most dutiful and observant child standing forth, that ever yet was clothed with sinful flesh, telling the reciprocation of his duty, and mutual workings thereof towards The name and nature of the Stork. Heb. his mother; that he hath done towards her as the young Stork to the old, the same (say the Naturalists) which once the old did to the young; suppose all this, the Mother could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. etc. Quinta aetas. Homer Iliad. 4. Lege Hex. Basilii Hom. 8. answer all in few words, Remember child (if thou canst) the turn of my stomach, not the least part of my sorrows; the pains I felt, every one as so many daggers to the heart, sinking my spirits, and throwing up my tired breath, as if I should never take it in again. Should the mother say no more but this, what she suffered for the child (though much she did for it afterwards; And there is more than nature in it, say some, that so much she did unto it, when it lay like a b Hom Odies. l. 6. ●●cretius. man after a shipwreck, cast up upon the shore, the most forlorn and helpless creature that can be thought of in the world.) Should she, I say, but tell what she suffered for the child, when in the womb, and bringing thence, she hath answered all the child can say, and left it fare in her books; so fare, that it can never get out; death only cancels that bond. The parent, and the child can never cut scores, or strike tallies, for they can never lie even. And so much that thou may est honour thy Mother, for than thou art as a Ecclus. 3. 4. one that layeth up a blessing, Mark that; for, by the rule of contraries, he that dishonours the Mother is as one, that layeth up a curse. Honour thy Mother, and forget it not. † 2. Thy Father too; look to it, thou dost not set light by A se migrat & ab homine totus transit in bestiam paterne pietatis immemor; gratiae genitoris oblius. Chrysol. de prodego. Ser. 2. him (so thou dost do, it thou dost set light by his admonitions). For that is a sin, which calleth down a curse from the Almighty; And, though I should not plead my right, and thy duty▪ yet the Lord would do both Nay, it I should pray against the curse (as God forbidden I should forbear to do) yet would it (according to God's ordinary dispensation) certainly fall; the arm of flesh being too short to keep it off. He is the God of Recompenses, He looks up on the breach of that sacred band, betwixt parents and children, ᵃ Si gravaris auscultare pa● ontibus, esto dicto audious carnfici: quod si neque haic obedire sicstines, obeduo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Catachis. Lutb. and will require it. That which Luther speaks is very notable, and may win much upon a stubborn child, if any thing will; If thy neck be so stiff that thou wilt not bow nor bend, nor relent by all the persuasions & entreaties of thy parents; then expect that the Executioner shall bend thee. If thou wilt not hear what thy parents say, for thy instruction, thou art like to hear what the Hangman saith, for thy cutting off and destruction; b Prov. 17. 11. Carnifex. Trem. Ephes. 6. 1. Sicut post Deum d●ligere parentes pietas est: sic plus quàm Deum, impietas, Chrysost. in Mat. Lat. tantum. Hom▪ 26. A cruel messenger shall be sent to a Son of rebellion. If thou wilt not put thy neck under the yoke, thy parents would put upon thee, which is no other, but what God enjoineth, and for thy good; annexing a large blessing thereunto: If thou wilt not submit to this easy and sweet yoke, In the Lord, for this is right; thou must then submit to an iron yoke, in putting thy neck into the executioners halter, for that is but just. So Doctor Lu. speaks in our plain English, and adds thereto; That the experience of all Ages, have evidenced the Truth thereof. And for the yet clearer evidencing the same; This I add further. I have been young, and am not fare from being old, but never saw I a dutiful child that went away without his blessing; nor a child stubborn and undutiful, to prosper. a Hist. of the World. 2. 13. 5. pag. 361. The debts of cruelty and mercy are never left unsatisfied, saith one in another case; we may say the same in this case; Disobedience to parents ever receives its due punishment. No less than a thousand witnesses give in clear evidence hereunto, and it is worth our giving our ear unto them, and our eye also: For therefore are judgements wrought in the earth, that they might be had in continual remembrance, like a great mountain, still in the Traveller's Eye. It was written for our Instruction; That he, who risen up against his father, left behind him no other, than an heap of stones, a monument of his shame; and a pillar, the only 2 Sam 18. 17, 18. memorial of his name. Examples there are, an heap of them, of more fresh and bleeding memory, which I shall pass over, and recall to mind Times further off, and give instance only in two, who, because they are very great examples (examples are rules, and yield us the shortest, plainest, and most certain Instruction) being persons of the highest rank and quality, are, I conceive, the fuller of use to those of the meanest. The first is concerning Robert Duke of Normandy, eldest son to William the first of England, so famous for his conquest there. This son was stained (saith my Author) with this only fault; Disobedience to his father; if I forget not, he took up Arms against him thrice, and once un▪ horsed his father, and wounded him in his arm, (ignorantly saith the Author, not knowing him to be his father; for when he did, he hasted to remount him, humbly craving pardon:) this now requires our mark; This Robert's younger brothers ●S. Daniel. p. 41. succeeded in their Father's Throne, William the second, and Henry the first; Robert puts hard for the Crown against King Henry his youngest Brother, and obtains the payment of three thousand Marks by the year, and the reversion of the Crown; a succession in his Brother's Throne, in case he survived. Thus they capitulated, and on these terms they stood, for the present; Robert safe in Normandy, and Henry in England. But contentions betwixt brothers, and betwixt them for a Crown, are like the Barrs of a Castle, once two never one again; Quickly after, the fire of contention, raked under cold Embers, burnt out again betwixt the two, brothers (Kings love not to know their heir, unless he come out of their own bowels) and consumed divers worthy men in a mighty battle, whereby England won Normandy, and one the same day (such are the turn in humane affairs) whereon forty years before, Normandy overcame England; And here Robert, who stood in a fair possibility of two Crowns (of England and jerusalem) was deprived of his hopes there in both places, and of his Duchy also, of all he had: But there ended not his Tragedy; Out of Normandy he was brought prisoner into England, and committed to the Castle of Cardiff, where, to add to his misery, he had the misfortune of a long life (surviving, after he had lost himself, twenty six years) whereof the most part he saw not, having his eyes put out, whereby he was only left to his thoughts; A punishment barbarously inflicted on him, for attempting an escape, but wherein we may see the righteous Acts of God, withering those arms, which were reached forth against the hands, which embraced him in his swaddling clothes (as the old Father speaks to his Andronicus) See Turkish Story. pag 158. and suffering those eyes to be picked out, that set so light by him, out of whose loins he descended. God's judgements are as the great deep, and we are too shallow to conceive of them; but what lieth on the top, or surface, as it were, we may take for our use; and that we have heard. The next is concerning Edward the third of England. He stepped over his Father's head, to his Throne; That was not the Son's fault, (saith the Author) for he had the Crown by resignation from his Father. But Crowns are not easily parted with. The sons of Zerviah were too hard for him. The Father was over-powred (so just was God's judgement upon him, that before gave up his power to the lusts of others, who quickly set that underfoot, which is every man's The Law is every man's master. M. A●rel. Ant. lib. 10. Med●t. 25. pag. 171. master. and so made their King and people miserable) and then he must resign what he could not keep: so the Son was put in the Throne, and the Father thrust out. And persons of such eminency seldom find a mean, betwixt the highest flood of honour, and the lowest a No mea●e between highest and nothing. Tacit. supp●e. p. ●. ebb of disgrace. If they ●all from their pinnacle, seldom do they meet with any stop, till they fall to the bottom. The Father now unking'd was most miserably contemned, most despitefully used, and then in a most hideous manner murdered: He was forced (such instruments defaced Majesty meet withal) to sit on a Mole hill, whilst he was shaved, and washed with cold water out of a ditch; but, indeed, he told them, that, in despite of them, he would have warm water at his Barbing, and therewith shed abundance of tears. Other vile reproaches were put upon him (as if he had not been anointed with oil b 2. Sam. 1. 21. ) and quickly after, his savage ●aylour murdered him, by thrusting up an hot Iron into his bowels, thorough an hollow instrument, whereby no outward note might appear, to bewray how he came by his death: so they gave out, that he died of extreme grief; and so he did indeed, and of pain to boot. Though this were not the son's fault (so saith the Relatour, and it needs not our debate) yet the son had a punishment, and in a most high kind, which requires our mark; for, having so plentiful and able an Issue-Male, as none before him or since; seven sons, whereof five lived to have issue, he had not yet a son of his own to sit upon his seat; He left his kingdom worse than he found it, and a great Inheritance like a large sum divided into Fractions; all was rend from him before he died, excepting only the poor Town of Calais. So concludeth the story and his life; which secureth those of the highest degree, a Gen. 41. 32. That their Throne is established in righteousness, a conclusion doubled twice, as the dream b Prov. 20. 28. 25. 5. 29. 14. , because of its certainty: And it instructeth those of the lowest degree; That they be subject to the fathers of their bodies, and that the son thrust not into his father's place, before he be fairly removed, and cold in his grave: It teacheth the child to honour the father, and to see to it; That no despite be done unto him, which the child can possibly keep off. And so much that thou mayest learn to honour thy mother, and thy father; (so I invert the order for this time) and that thou mayest not set light by either, so shalt thou escape the curse, and, as was said, be as one that layeth up a treasure. And now having digressed a little, that thou mightest the better learn thy duty at the womb, and see how thou art engaged unto it; I return again to Him, to whom all honour, and praise, and thanks are due, for there we left. § 2. Thou must yet take further notice of God's good hand towards thee, and of the wonderfulness of His work; for the goodness of God must interveine all along, which way soever our method leadeth; but while we are upon this point, it must be wonderful in our eyes. It is not necessary, nor is it my care, to set my words in such an exact order or posture, as figures stand in Arithmetic, whereof, if one be Quis artem quaerit ubi affectus dominatur? out of order, all are out of tale; it is not so in words; Consider then, He that gave thee roomth in the world, and bid thee stand out, when there was no need of thee, might have refused that any should have been at further cost and trouble with thee, save only to wrap thee up in a winding-sheet, instead of swaddling thee in a blanket. He, that took thee from the womb, might, the same moment of Time, have sent thee to the grave, and from thence to thine own place, the Acts 1. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nethermost parts of the earth; where it is, I know not, but the farthest off from Him, who prepared it of old; and our Deus non expectabat Angelos. Amb. own place it is, the proper and just inheritance of a sinner. Thus He might have dealt with thee, thus quick and short, as He was with those, who were once fare more excellent God's patience to a sinner, is the purchase of blood, the fruit of the Gospel. than thou art now, and yet falling from God the chief good, they fell from their happiness, into a bottomless gulf of irrecoverable misery, and both at one instant. In the same moment of Time they sinned, they also fell, and so fell, that they shall never rise again. Take notice than thou must of God's exceeding goodness and patience towards thee, in sparing and repreeving thee yet longer; And despise not his patience, and rich goodness: but account, that the Long-suffering of the Lord, is salvation; and 2. Pet. 3. 15. sigh he hath graciously spared thee thus long, Labour thou (it is the Apostles word, but too short of his meaning, losing 2 Cor. 5 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. much of its weight in our tongue, flat and dead to his understanding) make it thy greatest ambition, and account it thy chief honour, the top and height of thy preferment (for so much the word doth import, so labour, so contend) to be accepted of Him. Acceptance with the Lord, is the height of a Christians preferment, as it will be the Crown of his rejoicing, and is the ambition of my Heart concerning thee, the very butt and scope, whereto tend all my endeavours. §. 3. Consider again, as the riches of His goodness, so the wonderful work of His hands. He that gave thee a being, might have given a being only, and no more; or He might have given thee life and stayed there; Thou mightest have been such a creature, which now takes the bone from thy hand, and licks the dish, and gathers the crumbs, that fall from thy table, thereby to sustain life; and when that life is gone (which serves but for salt to keep the body sweet) is laid in the ditch: such thou mightest have been, for in reference to our own demerits, so vile, as a dog, have the most excellent of sinful men accounted themselves. And it was the lowest expression of humility, and abasing amongst the Hebrews: and so low, did the sense of their vileness depress the excellent and honourable of the earth: Such a creature thou mightst have been; or a croaking Frog, or a loathsome Toad. It is amongst Augustine's Confessions; Thou mightst (Lord) have made me even such an one; or a worm, or a flea, or a s●ie, which now thou canst fillip, and crush to death at pleasure. So thy Lord might have dealt with thee, and have done thee no wrong at all. He might have given thee the stamp and outward impress of a reasonable creature, and yet have wounded thee in thy crown; I mean, He might have strucken thee in thy reason and understanding-part, the dignity, excellency, crown of the outward-man. So He might have done, thou wast in His hands, as the clay in the Potters, yet so He did not deal with thee. But according to His goodness, He vouchsafed more grace, more honour; He stamped upon thee an excellent image, and then admitted thee not into the lower rank of His creatures, which lick the dust, and feed upon it; No, He hath made thee but a little lower than the Angels; and hath crowned thee, (as we read one was) in the womb, with this honour, That thou shouldst be Lady-Princesse over the creatures before mentioned, even over all the works of His hands (And God said unto them.) etc. Thus Gen. 1. 26. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. Hom. 10. in Gen. 1. Chron. 17. 17. honourably hath the Lord dealt with thee; so as, though thou art the meanest of many, yet may'st thou take the words of Him, whom God exalted, and speak them out to His praise, For, they are proper and fit well, because so He hath exalted thee; Thou hast regarded me according to the estate of a man of high degree, o Lord God. Oh, that I could advance and elevate thy thoughts now according to the excellency that God hath stamped upon thee! That as thy stature is erect and up-wards, thy mind also, that yet more excellent part, might not be low and downwards, grovelling to the earth, as if thou couldst find rest In imo etc. Lact. lib. 1. cap. 1. Lib. 3. cap. 12. & 26. 27. Boet. lib. 5. Mel. 5. unto thy soul, That chief good, in the bottom and underneath, where the worm creepeth, and the serpent eateth dust. This is the great mistake The Lord discover it to our hearts; It is the veil spread over us, the Lord pull it off, for nothing more evidenceth the wonderful deordination and disorder which is brought upon man's nature, than this, which I am speaking, doth; Man abhors misery, yet he loves it in the cause thereof; he desires happiness, but he seeks it in the place, and in the things much inferior to and below himself: Look up man, as one said, it is not there; it is higher. Thy very stature tells thee; That, thou seekest for, is not under thy foot a Thy stature is erect and upward; thy eye can behold the things above: whensoever now thou shalt mind earthly things, and fix upon them, than thou makest thyself, like the beasts that perish, etc. Read this in the 9 Hom. of S. Basil. Mex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. . Let the beast look thither-ward, and fix there, who cannot look nor rise an inch higher. We dishonour our parentage, if, being born men, we do by an evil and beastlike conversation match ourselves as with beasts, not considering our honour and dignity. It's fare worse to be like a beast in conversation, then to be born a Beast b Pejus est comparari jumento, quàm nasci jumentum. ; this is no fault, but a great fault, that. And such an one is he, who seeks nothing, nor savours nothing but earth, contrary to his nature, and Image stamped upon him. Assuredly, there can be no consideration so effectual, to raise our thoughts and send them upwards, and so fix them on high, thereto seek our chiefest good, as is the consideration of that Image, and superscription, which God hath stamped upon us, and appears unto us even through the outward man; think we thereof, and it will raise the spirit to the place, whence it came, unless we have that spirit of infirmity, we read of c Luke 13. 11. , which bows us together so, that we can in no wise lift up ourselves: That was an infirmity, the greatest that can be thought of, as now it is the commonest in the world; and from that unclean spirit it is, who is stronger than we, and would lay us as low, as himself is. I know not what to say to it, for this infirmity like an epidemical disease, rageth every where, and presseth sore clinging us together. It is a spice of our peremptory nature (before spoken of) of that crookedness, which man cannot straighten. To God let us look, and on Him let us wait, till He shall unto us, as to the woman, Thou Vers. 12. art loosed from thy infirmity: for, till that time come, noble and excellent creatures though we are, the chief of God's works, yet on the dust we shall feed, and fill ourselves, as with the east-wind; I mean, with that which cannot satisfy. For this we may be sure of, that as nothing can fit and fill up that stamp, which the seal hath made, but the very seal, which at the first stamped that impression or superscription; so can nothing in the world, no not all the world, fit and fill up this image, which God hath engraven upon us, Capacem Dei non implet minus Deo. but He, that hath honoured us with such an engraving; He, and He only can satisfy this Image. The eye (we know) is not satisfied with seeing, nor the ear with hearing. These Ta Deus, diligenti te, quantum praecipis, ostendis te, & sufficis ei. Aug. Conf. l. 12 cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. C●rys. Tom. 6. ser. 1. in G●●. Exod. 28. 36. Psal 17. 15. Geneva Tran. things below us find us still hungering, lusting, desiring; and so they leave us, still more unsatisfied. But He who hath stamped this ᵃ excellent image upon us, which should show forth (as that engraving upon the plate) Holiness unto the Lord, He can fit the same, He can fill it up and fully satisfy; So that me thinks (and with that I conclude) David hath a full expression, when he saith, When I awake, (that is, I think, in the day that I shall rise again) I shall be satisfied with thy Image. God can satisfy David, and God only, and then, but not till then, fully, until he awake out of the dust of death; for that is the time, when God is all in all: Let us at length show ourselves men and look up to heaven, that thence we may receive that which is after our Image. Chrys. H●m 9 ●n Epist. ad Cor. ●. When I awake, I shall be satisfied with thy Image. And so much touching thy Image, that thou mayst look on it, and behold His goodness that so engraved thee; and then, as thy Image directeth thee, look up to Him, till thou art loosed from that spirit of infirmity, and filled with His goodness, with His Image, which only can fit and fill up, which only can satisfy thine. § 4. There is yet another remnant of God's goodness towards this Image of thine; and thou must remember it to His praise, for it makes up the sum of His mercies, to thy outward man, and very much it makes for i beauty and comeliness thereof, which consisteth but in the full number of parts, and in their comely order, wherein they are placed, holding conformity and proportion with the whole: For the beauty and comeliness of the body, stands in an oneness and fit agreement of many parts to one. I call this goodness of God a remnant of His mercy, or fag-end thereof, not that it is so; for the mercy I shall remember thee of, is the very beauty of His work, the excellency of thy outward glory, it sets it off to the eye, and declares the excellent skill of the Worker; But it is as a remnant or fag-end in our esteem, we look upon it, as the list of a fine piece of cloth; we, too commonly, either behold it not at all, or account not of it at all; and all because, we have this mercy, we want it not. Assuredly the commonness of a mercy, and the not knowing the want of that mercy, is the cause we set no estimate upon it at all. Had the Lord dealt thus with thee (as He might, there are many monstrous births in the world, many in whom His Image (at the first not taken, but cast away) is doubly defaced.) Had He made any part of thee double, which is single, or single which are double. Had He for one face (which no creature in the world hath but a Fancies homini tantum. Plin. Nat. Hist. li. 11. ca 37. man) given thee two; for one tongue, two; or for two eyes, two ears, two hands, two feet, but one. I will not instance in those so beautifying ornaments. Had the Lord for two eye brows (which are but a few hairs, and they excrements of the body) yet, had He of them given thee but one, that want had taken nothing at all, from the bulk of thy body, but very much from the ornament thereof; so much, that Si unum radatur supercilium, etc. August de Civit. Dei. li. 11. c. 22. thou canst not well think or imagine; But thou canst imagine, that if any thing might have been spared, than an excrement might; and if not an excrement, but deformity would have followed, then, much more, if thou hadst wanted some excellent or more useful part. Thou hast thy parts, child, in weight, and in number, and in their order too, and due place, comeliness, and proportion in all. Thou art not wanting, And why thinkest thou? David that King and Prophet, tells thee, Because the Lord had written all thy parts in Psal. 139. 16. Our book is our Remembrancer. Fidelissimus ad jutor memoriae. Brightm. Reve ●. 1. pa. 91. His common place book; He speaks to inform man, and therefore to his capacity, for he is dull and slow to understand. That, which we will not have forgotten, nor omitted, nor slipped over, we will note in a book, and set it before our eye. In thy book all my members were written. Had the Lord left out of His book, thy eye, thou hadst wanted it, and then thou wouldst have said, Oh what a mercy it is to have windows to look out of! for now my body is to me a dungeon, and the world a prison. Had he left out thy tongue, thou hadst wanted it, and then, as thou mayst use it, thou hadst wanted thy glory, though otherwise, and by abuse, it is a world of wickedness. But hadst thou wanted it, thou wouldst have said, Oh, what a mercy is it! what an happiness to have whereby to express myself! Whereas now a Shepherd takes more content with his dog, then with me, one that cannot deliver my meaning a Aug. de Civ. Dei. l. 19 c. 7. . It is so with the ear too, had it been left out, thou hadst stood amidst the people like a Statue, or walked with them, but converse thou couldst not. In His book were all thy members written, and thou mayest say as follows, How great is the sum of them! how great thinkest thou? put them all together as they are, and behold them, and thyself an epitome of the whole world, the Index of all the creatures; and therefore well mayest thou take the following words, speaking them to His praise, How great is the sum of them! Nay, should I call Man the great world, and the visible world before us the little world, I should say no more but what a Greek Father Nazian●e. hath said before me; So excellent and beautified a creature is man, when he hath all his parts, comeliness and proportion in all. I could be large here, but praise would be the sum of all, and praise is comely; Oh that men would praise the Lord for His goodness, and the wonderfulness of his works, even in this behalf touching our outward frame! Consider now, and so I conclude this also; Hath God written all thy members in His book, not one is left out? Hath He set them in a comely and decent rank and posture? And is this order and uniformity comely and goodly to behold, as Soldiers well disciplined, or as an Army with Banners? We must needs grant, it is so; it is graceful in the eyes, as the contrary, an inconformity and disorder in parts, would have been as unseemly, as to see Soldiers breaking their Ranks, or an Army routed. Then consider but this, what then is the beauty of a well-ordered soul? Think but so, and certainly thou wilt think, that nothing in this world is of sufficient worth to put us out of frame. This thought set home, may carry the soul like the Sun, which worketh upon all inferior things, but is not wrought upon by them) above forms and storms too, in an uniform way, in a constant course and tenor, like itself, suitable to its own dignity, and keeping its distance. We take a view now of the way we have gone, and of the observations in our passage. This first, that it was the Lord, who curiously form thee in the womb, He brought thee thence, (and yet thy engagement to thy parents no whit the less) He gave thee a being amongst the creatures, and those of the highest rank; He put thee into an house, like a rich Heir, ready furnished a See Chrysost. Hom 8. in Gen. ; He crowned thee with honour, and gave thee dominion over the works of his Hands. In His book were all thy members written, thou dost not want one of them; and how great is the sum thereof! so great, that thou art the epitome of this great world, the Index of all the creatures; which sets deep upon thy score; thou hast much to return unto the Lord, if thou dost return according to that thou hast received. So God hath exalted thee, so shouldst thou exalt the Lord; and all this from thy outward frame, the site and posture thereof. And so fare we are gone, and before we go further we must take fuller notice of things we have passed briefly over, for they are observable. § 1. We are God's workmanship, His building, wonderfully were we made by b Isa. 45. 11. Him, accordingly should we strive to live unto Him; if we ask more grace, He will not deny us it; A strong argument it is, c Psal. 138. 8. We are the workmanship of thy hands; and as strong is this; Created in Christ jesus unto good ᵈ Ephes. 2. 10. works. † 1. 2. He brought us forth thence, where many miscarried because there was no power, that our praise might be always of Him. And He gave our parents charge over us, and them a strong affection, to discharge that trust, though we were froward, and like perverse children, which engageth mightily to honour the parents, to obey them in the Lord. And to do what possibly we can, and all too little, for their good, if they shall need it, and for the promoting their comfort in the child's well-doing, the very garland of their hope, and sore travel under the Sun, and a very cordial to their drooping spirits. § 2. His exceeding patience to us-ward, in sparing us so long, and His good providence over us, all this time, but specially then, when we could have none for ourselves, when we foresaw nothing, no not a pit before us; For mark, I pray you, that little thing, such an one I was, so wast thou; and let us not carelessly behold him. If now he be out of the cradle and the arms, and can do more than creep by the wall, we shall see it still in harmes-way, now puddering in the fire, then in the pot of seething liquor, then up the stairs it will creep, and down again it tumbles, with little or no harm: And if it can break the mother's prison, we shall see it marching in the streets, presently in the Cart's way or under the horses heels, perhaps (as his strength is) upon their backs, or upon some Ladder, or some Tree, where he ventreth his neck for an apple, or a less matter. Like a Lapwing it is, Squerill headed, still skipping into danger, not so quick to get from it. Such like and many more dangers attend that silly age. So that this is a sure thing which I shall tell you; It was not the care of the earthly Father, though he was careful with all his care; nor the tender hand and eye of the Mother, though both still helpful and wakeful: neither this nor that was it, which provided for the child, and secured its safety: but the providence of the Almighty's eye; 2. Kin. 4. 13. His good hand upon the child, that kept it. That, that was it, and to that we must sacrifice, that we have been preserved where so many have fallen; and escaped those snares and dangers wherein so many have been taken; Make this use we must of the casualties. And forget we must not the many diseases, this vile body is subject to, which we have been kept from or delivered in. Pliny reckons no fewer than 300. from top to toe; I mention but two, and they be capital ones, the Evil and the Falling sickness, very incident to children, and makes their life but a death to themselves and friends. That we have been preserved and delivered thus and thus, what a mercy herein! what praise therefore! 3. He hath ranked us in His highest form, amidst His chiefest creatures; that our thoughts should be on high, and our ways on high. Noble creatures we are of an heavenly stamp, impress and superscription, that our carriage and deportment should be answerable. Oh then how is it, that the horse and the mule, which have no understanding, should teach their Lord, and this Lord so brutish, that he will not be taught by them! We put bits in our horses mouths, and they obey us. The do●ge follows our foot, and will be struck by our hand; the d Jer. 8. 7. Stork, the Crane, the Swallow know their season; The e Isai. 1. 3. Ox knoweth his Master, and the Ass his Crib: but man is become brutish, he considers not. Every f Jam. 3. 7. kind of beasts, and of birds, and of Serpents, and things in the Sea, is tamed, and have been tamed of mankind. But man is the unruly creature; the ungoverned person, yet hath he reason to guide him; Reason, I say, the crown and dignity of a person; when the natural powers and noble faculties are entire and sound; a great good mercy, go to Bedlam else, and inquire we there, but that we need not do, we need but go, sit down, and hearken there, and then we must needs say, Oh what a blessing is it, what a mercy! that we have the use of reason, that our understanding-part is sound and perfect: He hath reason, I say, to guide him; the fear of the Lord to awe him; His word to instruct him; and if he be not guided, reclaimed, taught, he will have no excuse, no pretext for himself: for, saith g In Gen. Hom. Chrysostome, man tameth the Lion, and he leads the Bear, and he frays the 9 p. 85. Serpent, that he hurts him not; thou art unexcusable then▪ O man, if thou art an ungoverned creature; so the Father reproves man made in God's image. And Elihu to h Job 35. 10. 11. job, gives us as full a reproof, and concludes the use, saying, But none saith, where is God my Maker, who giveth songs in the night? Who teacheth us more than the Beasts of the earth, and maketh us wiser than the fowls of heaven? 4. Lastly, he hath given us our parts, proportion, and comeliness in all, nothing wanting; what praise therefore! we have the candle of the body, whereby we escape the pit under us, and the rock before us: a great mercy, ask him else, who at noon-tide gropes his way as in the night. We have tongues, whereby we may make our thoughts known: and ears we have, whereby we understand what others say to us. The nose beautifies the face, we must not forget that, for a great ornament it is, as the want thereof defaceth, and disfigureth, nothing more: the Virgins thought so, who (saith the i Barthol. Anat. li 3. c. 10. p. 143. ●. Anatomist, and out of our Chronicles too) cut off their noses that they might prevent, both love, and lust from their amorous but bloody conquerors. This organ we have, a great comeliness to the face; and the stomach's taster it is, of as great use also. We have hands both, the instrument k Putean. Epi. 17 of instruments, an excellent instrument. We have feet two, whereby we can walk and go, and, as occasions are, run; all these instruments we have, and exceeding great mercies all these. Ask him else, who hath eyes, but sees not; a nos●, but smells not; a tongue, but speaks not; ears two, but hears not; no more, than the deaf l In Scotland Heylyne Geogr●. pa. 503. stone, we read of, or then, if there were seven walls, betwixt him, and the speaker, ask him; and him, who hath no hands, or but one, or if two, yet no use of either, ask him; and him, who hath no feet, or but one, or if two, yet walks not, ask him. Ask we this man and that, and the other, and say we, what we are assured, these defective persons would all say: Oh what mercies are these! of what use and account! how precious should these be, every one in respect of both their use and esteem! How do these organs, these instruments, adorn, beautify, honour the outward man! how serviceable are they thereunto! Oh how should we serve our Creator, who hath made us so! how should we not give all, and every part to serve Him, and to advance His glory! And so much, so little rather to the outward frame of body; and to the great and many instructions there from. The inward frame of spirit comes now in the second place to be treated of. CHAP. II. Our inward frame of spirit; how, naturally, depraved. THou must now take a view of thy inward frame, the frame of thy revolting heart: revolting, I say, from Him, who hath done all this for thee, whereof thou hast heard; who sums up all things in Himself, being all-sufficient, the fountain and Ocean of all our happiness; from Him are we parted, and to cisterns we are come, to creature-comforts, which empty faster than they fill; yet, after them our hearts wander, from creature to creature (for so our comforts here lie scattered) like the Bee, from one flower to another, seeking fullness but finding emptiness, for our own findings are sin and death. Such a generation we are, and so degenerated, even from the day that we were born (for Grace makes the difference, and separates, not the womb) polluted in our own blood, to the loathing of our persons, and the magnifying of His grace, who regarded so low an estate, making it the object of His pity. So here in this Chapter I can make no division; for, though I am to speak of a Body, which hath many members; of a Root, which puts forth many branches; yet is it but a body of death, a root of bitterness. And so spiritual it is in working, so speedy and quick, and with such consent, and agreement also, that I can see no more reason to divide here, than Abraham did to divide the Birds, But them he divided b Gen. 15. 10. not. It is sufficient to show this body, as in a glass darkly, how filthy and loathsome it is. And for this purpose, we will look on the 16. Chapter of Ezechiel, which gives the clearest reflection, and as fully showeth a man to himself, as any glass in the world. But then the eye must have a property, which the outward hath not, to look inward, and to see its self, which employeth, it hath received an anointing from above. But whether we have it, or have it not, (Ezek. 16.) a fit glass it is to see ourselves in. If we could lay ourselves close up on it, as the Prophet applied himself to the child, the proud heart would fall, the haughty looks would down. And therefore, That thou mayst take shame to thyself as thy just portion; and the more advance God, and the riches of His goodness m Here is ground of comfort, and for firm resolution, said Staupitius to Luther, in that you stand for that Doctrine, which gives All to God, to Man nothing at all: for this is according to the Truth of the Gospel. And in sure confidence hereof, I shall set my facelike a flint, said Luther. Com. ●● Gal●●. 1▪ 12. & ch. 2. 6. according to the doctrine of the Gospel; (God is never exalted, till man is laid low; nor is Christ precious, till we are vile) Consider thyself well, and begin there, where thou tookest thy beginning. There thou shalt find the first Cornerstone, in thy foundation, was laid in bloody iniquities, in which thou wast conceived; The very materials of soul and body, whereof thou dost consist, were tempered with sin, like the stone in the wall, and beam out of the timber; so as they cried out, even the same moment thou wast born, raze this building, raze it even to the ground. And the cry had been heard; and thou hadst been sent before this time to thy own place, but that mercy came betwixt, even the cry of that blood, which speaks better things, than the blood of Abel. And that cry, was heard, so thou wast graciously spared; and behold what riches of grace, here are showed unto thee; for, thou wast then as wholly naked and stripped of all goodness, as thy body was being newly born; and as wholly invested with the worst filthiness (for it is expressed by such things, which are not comely to name) as thy body was with skin, and thy bones with flesh. So thou camest in, n Tantillus p●●r, tantus pecc●●or. a very little child, but a very great sinner, not after the similitude of Adam's transgression, for sin was actual in him, breaking a Commandment; Original in thee for thou brought'st it into the world with thee; And a world of wickedness it is, defiling thy Body, & setting on fire, not thine own only, but the whole ●ourse of nature; for thou hadst an hand (to use Mr. Boltons' words) in that firework, which blew up all mankind; he means in Adam's transgression (in whose loins thou wast, as a branch in a common stock) which brought forth such a bloody sea of sin and sorrow into the world. I will hold thy thoughts at the womb, so may'st thou the better know thyself for ever after; From thence thou cam'st into the world, a sink, a Sodom of all filth and impurity. Thou hast inherent in thy bowels secret seeds, and imbred inclinations of all sin. The principles of Hazaels bloody cruelties, of Athaliahs' treasons, and I●zebels lusts; The womb, the seed of all the villainies, that have been acted in the world, which Saint Paul hath summed up together in his first chapter to the Romans. 1 Tim. 1. 2 Tim. 3. Thou hast within thee the spawn, the somenter, the formative virtue of all that hellish stuff. All those floods of ungodliness, have no other original fountain, from which they issue, than this sin, thou art now taking a view off. Thy Heart is the Treasury of all that wickedness, and if the Lord shall rip up the foundations of thy nature, as He may and in mercy also, then wilt thou know I do not speak parables. But if thou canst not follow sin to its first original (if thou couldst so do, thou wouldst fear it more, and fly from it faster, than Moses from the serpent, for more active it is and hurtful) if thou hast not learned so much, yet then learn now, and follow the streams, they lead to the Springhead. Know then, whatsoever vanity, ignorance, or darkness is in our mind; whatsoever swarms of foolish thoughts, whatsoever insensibleness in our conscience, whatsoever disability or enmity is in our Will; whatsoever unfaithfulness o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●eb. 2. 1. leaking or running out in our memory, whatever leaven or corruption in doctrine or manners; whatsoever bitterness, dissensions, wars, devouring words; To conclude, whatsoever we have found in ourselves, or observed from others, to break out of the mouth, at the eye, like the purging of a corpse, now the soul is out; All this is but the issue of this body of sin, which thou carriest about thee; All that, hath no other original fountain, from which they issue then this sin. When we let our tongues, and eyes, and ears, lose and at liberty, keeping no watch over the one, nor making no covenant▪ with the other; when, I say, we do thus, set the doors, windows and all open; we then commonly excuse ourselves thus; That though we speak merrily, yet our mind is good; And though our eyes wander, yet our heart walks not after our eyes p Job 31. 7. ; And though we let in vanity by the ear, (as the wool sucks in water) yet we can keep the inward man clean and pure; this is our excuse, and we would be pardoned: But the excuse is worse than the fault; for we must know, That the tongue, the ear, and the eye (these doors and windows of the soul) The feet, and the fingers (there is a q Prov. 6. 13. speaking with the one, and a teaching with the other) All these are but as a little Commentary upon the great Text of the heart; they do but serve to make plain, so as he that runs may read, what lewdness and frowardness lies in that depth, involved there in more hid, dark and obscure characters. Or, to use a plainer metaphor, and according to the sacred Scripture; The heart is the treasury, the ever going mint, wherein our thoughts r Fabricatur. Prov. 6. 14. hammer mischief. Out of that abundance the mouth (so of the rest) filleth and emptyeth itself. If there be a little vanity upon the tongue, we must conclude there is much in the heart; if the eyes be full of adultery, than the measure of the heart * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is pressed down running over. That vanity, which is showed openly by the outward members, is but like the money a rich man carries in his purse, to be laid forth upon all occasions, compared Chrysost. Tom. 6. Relic p. 597. What wickedness will they stick at in secret, who proclaim th●ir folly openly; ●● saith Is●●. Pel●sit. lib. 2. p. 153. with that, which is in the bag or chest; there is the store. The mouth is but as the cistern; the heart is the well, that fills it; The abundance is in the heart, there is the treasury: And this thou carriest about thee. Nay, it is within our earth, more enwrapped within our nature, than the Ivy within the wall, as fast as with a band of Iron, and Brass. And it is (as was said) the acting, sinning, brooding sin, the fountain and inlet of all we can call evil; The first matter of all our misery; The tinder of lust, disposing us to evil, and causing an averseness to all good: This is the treasury, thus we have looked into the abundance, that is in the heart of every mother's child: In all it doth not break out alike, God in mercy to mankind, and for preservation of society, restraining the dominion, and overruling it in some; And some again having received more grace, prevailing over the same, with the wrestling of God; strong wrestle s Gen. 30. 8. . But within us this abundance is, I mean, this sin dwells within the best of men; The life thereof is prolonged t Dan. 7. 12. , though the dominion is taken away. And its kingdom, (to allude to that place) is partly strong and partly broken u Dan. 2. 42. . And hence is that, which ever hath, and ever will make the people of God vile in their own eyes, and to loathe themselves, witness their low and base account of themselves; Dust * Gen. 19 27. and ashes saith Abraham; (we may say that, and more, even what was said of a bloody persecutor, we are earth mingled with blood, and to the same fierceness we should proceed, were we not renewed or restrained.) x Gen. 32. 10. Less than the least of God's mercies, said jacob. What am I? a dog, fit to lie under the table; a dead y 1 Sam. 24. 14. dog fit for the ditch; It was the lowest expression of humility, and we know whose it was. It is Thy z Lam. 3. 22. mercy we are not consumed, so the Church makes her acknowledgement, when she was brought even to the dust of death: Though the Church be smitten to the place of Dragons, yet if it be above hell it is mercy▪ so she accounts. Nothing, (saith Paul) not worthy to be accounted an Apostle a Cor. 15 9 . And to mention but one nearer our own times, a true b Antipapas. Bright. on Rev. 2. 13. Antipas, a faithful witness, a holy-man, yet thus vile and abased in his own eyes, and feeling, I am as dry as a stone, a most miserable hardhearted man, an unthankful sinner; Thus subscribed he his letters, Humble john Bradford. And this is the reason, why I would have thee, child, look back to the rock, whence thou wast taken, and stay thy thoughts there, even to humble thee, and to make thee see, how vile thou art, that thou mayst exalt Christ. Certainly there is no such ground for humiliation, that can be thought of. Search then this nature of thine, and search it to the bottom; There is no quick flesh, till we come as low in our search as David did, to our conception and birth. The plough must go so deep, as to strike at that root, whereto sin is fastened, else we sow among thorns: 'Slight not sin here; b S. C. pag. 226. Corruption, the less we see it, and lament it, the more it is; sighs and groans of the soul, are like the pores of the body, out of which the sick humours spend and become less. Here thou must begin thy repentance, for this sin thou must be humbled, more than for actual sins; for this is the acting brooding sin, this, as was said, is that which breeds and foments all our trouble. It is c Souls conflict, pag. 192. good to follow sin to the first Hold and Castle, which is corrupt nature; Indeed the most apparent discovery of sin is in the outward carriage; we see it in the fruit before in the root; as we see grace in the expression before in the affection: But yet we shall never hate sin throughly, until we consider it in the poisoned root, from whence it ariseth. That, which least troubles a natural man, doth most of all trouble a true Christian: A natural man is sometimes troubled with the fruit of his corruption, and the consequents of guilt and punishment, that attend it, but a truehearted Christian, with corruption itself; this drives him to complain with Saint Paul: O wretched man that I am, who shall deliver me? not from the members only, but from this body of death. We must be humbled for actual sin, but that is not low enough; he that goes no lower, doth but, as if a man should rub his nose to make it leave bleeding. As in good things, the cause is better than the effect; so in ill things the cause is worse. There is more heat in the furnace, then in the spark; more poison in the root, then in the branch; more bitterness in the spring, then in the stream. It is not actual sin, that only or primarily defiles me, I must look back to my first original, I was tainted in the spring of my Nature, that is worse, than any of those filthy streams that come from it; my Nature is subject to break out continually upon any, upon all occasions; pray we then, Lord strike at the root, dry up the fountain in me. Oh, d Dr. S: 8. C●p. 195. 196. if we could but one whole hour seriously think of the impure issue of our hearts, it would bring us down upon our knees in humiliation before God. But we can never, whilst we live, see so throughly as we should into this depth, nor yet be humbled enough for what we see. How should it humble us, that the seeds of the vilest sin, even of the sin against the holy-Ghost, is in us? And to hear of any great enormous sin in another man, considering what our own nature would proceed unto, if it were not restrained? we may see our own nature in them, as face answering face; If God should take His Spirit from us, there is enough in us to defile a whole world. We cannot see the Dregs in the bottom, before we see the vessel shaken. Sin may lie dormant, like a dog asleep, for want of an occasion to jog it, and all that while, we may keep clean, as a swine in a fair meadow. We know not our own hearts, till an occasion be offered, nor then neither, unless we plough with God's Heifer, till His spirit bringeth a light to ours. I hold thee the longer at this point; Because it is the main point. The more we consider the height, the depth, the breadth, & the length of this misery, the more shall we be humbled in ourselves, and magnify the height, the depth, the breadth, and the length of God's mercy in Christ. e Pag. 213. The favourers of Nature, are always the enemies of Grace; This, which some think and speak so weakly, and faintly off, is a more enemy to us then the devil himself; a more near, a more restless, a more traitorous enemy, for by intelligence with it, the devil doth us all the hurt he doth, and by it maintains forts in us against goodness. Therefore slight not sin here, nor thy misery by sin; According to those steps thou canst go down into this depth of thy misery by sin, thou shalt rise upward again to the greatness of God's love in Christ, and so fetch happiness out of that depth also. Here it is most true, one depth calleth unto another depth. If every step or Article in the first, (which is misery by sin) do not more and more humble us in the sight of our misery; no Article in the second part (which is our redemption by Christ) can comfort us. Enlarge thy sin to the uttermost that thou may'st magnify the grace of Christ. Lessen not, mince not sin, in hope of pardon. Little sin to forgive, will make Christ little loved. The height and depth of mercy cannot be sounded, but by the measuring line of misery. We must be brought to David's acknowledgement; f Psal. 38. & 7. There is no soundness in this flesh; no part of health or life in our sinful nature, which was most fully signified, in that, which was most remarkable (saith Mr. Ainsworth g Ainsw. Levit: 13. 15. Plurimum profecit, qui sibi plurimum displicere didicit. Cal. Inst. 3 3. 20. ) in the Law of Leprosy; That quick or sound flesh in the sore, should be judged leprosy, and the man unclean; whereas, if the leprosy covered all his flesh, he was pronounced clean. Hope not then in small sin, but in great mercy; and that it may not seem small (for that is the fear) think thus; Can that pollution be small, which hath passed through so many Iordans, yet cannot be cleansed? Can that root be any other than a root of gall and bitterness, which hath defiled all, and all parts and faculties of All? Can that Stump be small, that hath thrust out such strong branches, and those so often cut, and hewed at, and yet growing again? Can any spark be little that comes from such a Treasury? Think on this, and think seriously, whether here be not cause of loathing; take it actively, that thou shouldst loathe thy self, or passively, that thy person should be loathed: Cause of loathing there is, & of despairing also, in thyself, but not in another: 'Cause to go out of thyself for mercy, no cause to despair of mercy: A great sinner hath a mighty Redeemer, but he will not roll himself upon Him, That is mighty, till he feels himself to be such a sinner as we heard, a great sinner; which consideration will drive the soul upon another rock; if we observe not how the Prophet pleads for mercy upon this very ground, Because his sin is great h Psal. 25. 11. . The glory of God is great in the salvation of great sinners: And by putting confidence in Him, Who is mighty, we lay Glory and Majesty upon HIm; for to those words we may properly allude, i Psal. 21. 5. His glory is great in thy salvation, honour, and Majesty hast thou laid upon Him. Our thoughts are straitened now, yet think we on the riches of His mercy, Who, when we were as outcasts, to the loathing of our persons, in the day that we were born, when we lay polluted in our own blood, said unto us at such a time, as that (Ezek. 16.) Live. If we think ᵏ on this, we think on a Love, which passeth knowledge; on a mercy, whose height and depth, and breadth cannot be measured: but if we can spread it upon our sin, as the the Prophet himself upon the child, we shall find it equal to all dimensions. And this is the Love of Him, who gave His Son; and the obedience of that Son, who gave himself for our ransom, a price that cannot be valued, for it went to the worth of souls. And this He did, being made, as Luther said well, the greatest sinner in the World, suffering what was due to such a sinner, eternal wrath; not in respect of its duration, for it was of a short continuance; but yet eternal, in respect of the excellent dignity of the person suffering, who was the eternal Son of God. And this He suffered, even such a weight of wrath, that He might free us from the same, I mean, that wrath, which is to come, which hath in it, the very life and spirits of wrath. The present wrath, though it lie heavy for sin, yet it is but for present, but the wrath to-come seizeth upon the soul, and lieth upon it to all eternity l Omnis peccator peccat in si●o aeterno. ; And this is the life and spirit of this wrath, the thought whereof swallows us up, as a drop is swallowed in the wide Ocean. This weight He suffered as the greatest sinner, that He might save to the utmost those, that come unto Him. Mark it, for the hour may come (saith m Disc. of Just. pag. 519. Mr. Hooker) when we shall think it a blessed thing to hear, That, if our sins, were the sins of Popes and Cardinals (ours are very great, having had a clear sunshine of grace so long, & yet not walked as children of the Light) the bowels of the mercy of God are larger. I must read his following words too, I do not propose unto you a Pope with the neck of an Emperor under his feet: A Cardinal riding his horse to the bridle, in the blood of Saints: but a Pope or Cardinal sorrowful, penitent, disrobed, stripped not only of usurped power; but also delivered and recalled from error; Antichrist converted, and lying prostrate at the foot of Christ: And shall I think that Christ will spurn at him? No, He suffered to the utmost, that he might save to the utmost those that believe, whom he maketh the righteousness of God; re-in●tateth in the Paradise, which they lost, that there they may live ever, with their Lord, partaking with Him of an exceeding weight of glory. And here (for the time would fail me, my understanding both) I would fix thy thoughts, even at this well of Salvation. On this Rock I would settle thee, but that my hands are too short, but under the shadow of thy wings, my hearty desire is that thou mayest trust, and dwell for ever; then happy art thou, and for ever happy, for this Rock is Christ, from Him issueth water of life, healing sin, washing away guilt; sweetening sorrow, swallowing up such a Death (before mentioned) with all its issues. Christ, I say, get Him, thou hast all, a Sea, an Ocean of good things (as Clemens calls Him:) cleave to Him, He hath strength enough; enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Protrep. p. 51. against all assaults from within, from without. He and His righteousness answers all, makes us firm and steadfast like an everlasting foundation, the gates of hell, nor policy, nor strength shall prevail: All in Him, all of Him, all from Him. And all this, as it is fully discovered in his Word (therefore let it be thy delight, and thy counsellor, and pray, that His Spirit still would be thy Interpreter, for without Him, it is as a Book sealed) so was it figured out and sealed unto us in Baptism. But before I come to that Sacrament, we must look over what was said touching our inward frame of spirit; Where we behold from what a dignity we are fall'n, into what a depth of misery; That the Scripture speaks not in vain, The o J●r. 17. 9 heart is desperately wicked. It is for hardness, like the nether millstone, the Rock, the Adamant; It is in point of conversion or turning unto God, as dead as a doore-naile; as unchangeable as the spots of a Leopard. It is in point of that poison, malignity, and rage, that is in it, a Lion, a Dog, an Adder, a Dragon, an Asp, a Viper; in point of uncleanness, like a Leper, from head to the foot polluted. All this and much more, That we may remember and be confounded, and never open our mouth any more b Ezek. 16. ●. , but in acknowledging ourselves, unclean, vile, loathsome; and in magnifying the abundant treasures of grace, and riches of mercies, in and through Christ, freely offered and secured unto us, in Baptism, which now comes to be treated of, etc. CHAP. III. Baptism; the outward; the inward; the secret and mysterious working thereof. Baptism, wherein sacramently is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretium Redemptionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lavacrum. blood to justify, and water to sanctify; even all Christ in that sign of water, to quicken, to renew, to sanctify. He bids us in this Sacrament, wash, and be clean, as in the other, eat and live. There we put off the old man with his lusts, and we put on the new man with his righteousness; here we are made one with Christ, as a branch with the vine, as a member with the body; we are Christ's, and Christ is ours; we are as truly united unto Him, as is my hand to my arm, my arm to my shoulder, both to my head: as truly, I say, but more strongly and firmly (for these may be parted) though my outward sense gives me not a feeling of it: but such a near union there is, and it is sealed unto us in Baptism: I mean not that (as was said of circumcision) outward in the flesh, made with the Hand, sprinkling the face, which doth but tie us to the body in an outward profession, as a graft to the stock, from whence it hath neither life, nor nourishment; it doth not put us into Christ, nor will it in the day of visitation, and separation, difference us from the Heathen b Jer. 7. 19 , but exposeth us rather to more wrath. And this outward Baptism, which, without an inward work, cleanseth not, is as much as the Baptist, that is deputed by the Church, can administer. john, who was the greatest, that was born of women c Matth. 11. 11. , could reach his hand no further then to the outward water, and dipping therewith. It is the Baptism made by fire and the holy Ghost, which reacheth to the heart, which cleanseth and purgeth indeed. He or she who have received this washing, who are purged from their old sins, may glory in their fountain, opened for sin and for uncleanness d Zech. 31. 1. , and in their privileges, worthy to be gloried in, as we read a great Emperor did, more than in his Imperial Crown e Aust. de Civit. Dei. l. 5. c. 26. ; for what greater glory is there, then to be of the offspring of God, to receive the adoption of sons, and daughters; and to have that worthy name to be called upon us; and such honour have all thy Saints. And now we are come to a great secret. The way how the Lord works, and upon whom He works, is more secret, then is the wind, which bloweth where it listeth, etc. and as indiscernible to sense, as is the knitting of the bones in the womb, and covering of them with flesh. What we cannot conceive, pray that we may admore; what we cannot understand, pray we, that we may experimentally find and feel, that, though we cannot comprehend, we may be comprehended. The Lord knoweth who are his, and it is a great secret, yet His secret is with them that fear Him; I mean (not always, and with all that fear Him) they know that they are His, though yet all know it not, nor some at all times; and this they know as not by extraordinary revelation, so, nor by prying into his secret Decree, how there He hath disposed of them. This will, as by fixing our weak eye upon a strong object, blind us with light. It is a venturous, and a bold coming unto God, and most dangerous also, for if we climb up unto His Decree, we shall fall into the gulf of despair, because we come unto Him without a Mediator f Hic sine m d●ctore ●es agitur, & disputatur de Dei ben●p●icito ac voluntale, in quam sese Christus resert. Luther Psal. 22. In doubts of Predestination, begin from the wounds of Christ; p. 337. . that is, from the sense of God's love in Christ, we should rise to the grace of election in Him, before the world was. It was Luther's counsel, and he found it of force against the devises of Satan g De praedestinatione di●putaturus incipe à Christi vuln●ribus & statim Diabolus cum suis tentationibus recedet. Mel. Ad. in Staupicii vita. p. 20. . The way to melt our hearts into a kind repentance for sin, is to begin from the love of righteousness, and of God, all figured out in Baptism, as well as in the Supper. And this also was Staupitius counsel to Luther, whereby he made the practice of repentance ever sweet to him, whereas before nothing in all the Scripture seemed so bitter h Vera est ea poenitentia quae ab amore justitiae & Dei incipit, dixit Staupitius, Quae vox ita aliè in animo Luth●i insedit ut nihil dulcitos facrit deinceps ei poenitentia, cum a●tea eidem in totâ Scripturâ, nihil esset amarius. Mel. Ad. ibid. vita Staup. . But now suppose our case to be this, and it is most likely to be so; that we find no work of the Spirit upon us, no change wrought by His renewing grace; we are, as we were, not cleansed from our old sins: we have passed over this jordan, we have gone into this water, and we are come out as unclean as before, our hearts are not sprinkled. We see a price paid for us, and no less than the price of the blood of God, yet we have not consecrated ourselves to Him, who hath so dearly bought us, yet we have not accepted Him for our Lord (though we are His purchase i Rom. 14. 9 , and for this end He died and risen again) but other Lords rule over us: And though we be called by His name, yet we walk in our own ways, serving divers lusts, as if we were our own, and not peculiarly His, who bought us with a price. If, I say, this be our case, than Luther's counsel is observable, which is this, To enter into our closet, there to spread ourselves before the Lord, in humble confessions, as followeth. k Oportet nos esse tales, (scilicet verè poenitentes) & non possumus esse tales. Quid hic faciemus? Oportet ut cognito te tali non neges te talem, sed in angulum vadas, & juxta consilium Christi, in abscondito ores patrem tuum in coelis, dicens sine fictione: ecce optime Deus, poenitendum mihi praecipis, sed talis sum ego miser, quod sentio me nolle neque posse; quare ●●is prostratus pedibus, etc. Concione de poenitentiâ. An. 1518. Lord, thou hast set a fountain open, but to us it is sealed; Thou hast bid us wash and be clean; we cannot, we are no more able to wash ourselves, than we can take out the seeming spots in the Moon. Thou hast said, When will it be? etc. we say, it will never be, no, not when the Rocks fly in pieces, and the earth shall be no more; but than it shall be, when thou, giving that thou commandest, art pleased to make us, as thou wilt the heavens and the earth, all new. Thou hast commanded us to come unto Christ, that we might live; we cannot come, no more than Lazarus could, by his own power, cast off his graveclothes, and turn up the mould from over his head, and stand up from the dead. We are bound up in unbelief, as within gates of brass, and bars of iron. Thou hast said, Turn ye every one from his evil way; we say, we cannot turn r Lay down thy heart under the Word, yield it to the Spirit, who is, as it were, the Artificer, & can frame it to a vessel of honour. Mr. Reynolds on Psal. 110. pa. 42. , no more than we can turn that glorious creature, which, like a Giant, runs his course; so giantlike we are, and so furiously marehing on in our own ways of sin and death. This is but part of our confession. 2. We must acknowledge also, that righteous is the Lord in commanding what is impossible for man to do: Because the Lord did not make things so at first; He gave us a great stock to deal and trade with, but like unfaithful stewards, we have wasted the same, and so have disenabled ourselves. Our inability was not primitive and created, but consequent, and contracted; our strength was not taken from us, but thrown from us. This is the principal point of confession; our inability comes out of our own will s Read and observe with all diligence Mr. Dearings words on the third Chapter to the Hebrews, ve. 8. Lect. 15. Sentio me nolle neque posse: I find that I neither will, nor can, before. D'S. S. p. 215. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. To be feverish is not voluntary, but my intemperance, which causeth a fever, is voluntary, and for that I am deservedly blamed & pained. No man chooseth evil as evil. Transl. out of Clem. Alex. Stro. l. 1. p. 228. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sin is my voluntary act. Loco la●d. l. 2. p. 294. Cesset voluntas propria & non erit infanus. originally, we will not be cleansed; as Th●● * Joh. 20. 25. so say we, in effect, not, we cannot, but we will not, we 〈◊〉 deny the Lord, that bought us: we will not come unto 〈◊〉 that we may live; so stiff are our necks, and so hard our hearts, that we will not turn: for though out of the very principles of Nature, we cannot but desire happiness, and abhor misery, yet such a deordination, and disorder lieth upon our Nature, that we are in love with eternal misery, in the causes, and abhor happiness in the ways that lead unto it, our will is the next immediate cause of sin; it puts itself voluntarily into the fetters thereof; Necessity is no plea, when the will is the immediate cause of any action. men's hearts tell them they might rule their desires if they would; For tell a man of any dish, which he liketh, that there is poison in it, and he will not meddle with it; So tell him that death is in that sin, which he is about to commit, and he will abstain, if he believe it to be so; if he believe it not, it is his voluntary unbelief and Atheism. If there were no will, there would be no hell, as one saith. And this is the confession which goes to the core of sin; and it must not be in word and in tongue, but in deed and in truth, for it is the truth. And if we can thus spread ourselves before the Lord, if we can willingly and uprightly t Read our second Reinolds on Rom. 7. p. 262. own damnation, as our proper inheritance (to that the heart must be brought, and it is the Lord that meekneth it so fare) if we can willingly resign ourselves (for nothing is left to man but duty, and resignation of himself) it is not u Oportet pium animum velle nescire Dei secre tum superse, etc. Impossible est cum periro, qui Deo gloriam tribuit, & eum justificat in omni opere & voluntate suâ. Lut. Psalm. 22. Christus faciet poenitentes quos jubet poenitere; supplebit de suo, quod d●est de nostro. Lut. de Poenitent. 1. Pet. 1 8. possible then that we should perish. He will make supply of His strength, what is wanting in ours; He will give, what he commands; He will give clean waters; He will create peace; He will strengthen our hand to lay hold on rich, and precious promises. And then we cannot possibly be barren or unfruitful in the knowledge of the Lord jesus Christ; we cannot but gird up the loins of our mind, giving all diligence ( x 1. Pet. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Snew me a man, that ever learned an ordinary Trade, or lived upon it, with ordinary diligence: point me to a man, that was bad, yet laboured to be good; or, who was good, yet took no pains to be better. Chrysost. in 1. Ep. Ad Tim. cap. 1. Hom. 1. About ordinary things, very easy matters (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) we take extraordinary pains: but great and extraordinary things we think we may attain sleeping. Chrysost. 4. Tom. de Vita Monast. cap. 7. ordinary diligence will not get ordinary preferment, much less will it a Crown.) The Scripture saith, Giving all diligence, waiting the sealing and testimony of the Spirit, and walking in all the ways of righteousness, whereto the Apostle presseth at the end of every Epistle: for whom the Lord justifieth, He sanctifieth; and if we find no fruits y For the certainty of faith, search your hearts; if you have it, praise the Lord. But if you feel not this faith, then know that Predestination is too high a matter for you to be disputers of, until you have been better scholars in the School-house of Repentance and Justification. I wade in Predestination, in such sort as God hath opened it. Though in God it be first, yet to us it is last opened. De electione judicandum est à posteriere, etc. Mr. Bradford to some friends, who were too scrupulous in point of Election, ascending up to Heaven to know, when as they should have descended into themselves. Mr. Fox, p. 1505. and p. 1506. thereof, we have cause to suspect that the Stock is dead; if no glimpse from that shining light of our sanctification, so as men may see our good works (which justify before men) than we do ill to boast of a burning light, which is our justification, and more hid within. Nor is it a point * Non est bonae solidaeque fidei si● omnia ad voluntat m Deirefer●e, & ita adulari, ad unumquemque dicendo, Nihil fieri sine voluntate ejus, ut non intell gamus aliquid esse in nobis ipsis. of sound faith, to put the weight of our salvation upon what shall be, shall be, nothing can be done, without Gods will. That's true, but this is Gods will too a 1. Thes. 4. 3. , even our sanctification, and this belongs to us, even subordinately, to serve God's providence, with our own circumspect foresight, care and labour, knowing, that His providence doth not always work by miracle. I do not blame them, nay I commend them, who say still, If God will, and refer all thither; but I blame them much, who say, If God will, He will persuade me, He will convert me, in the mean time they do just nothing. A fair speech this, to say, If God will; but a foul practice, in the mean time to do our own will: we must labour, we must endeavour our utmost, then say we, If the Lord will; if so we do not, Gods will will be done upon us, we shall never do His will. To this purpose Chrysost. very excellently in his first Tom. thirteenth Sermon towards the end. And so much touching the inward Baptism made by fire and the Holy Ghost: The secret working of it in our hearts, and what way we are to take, in case we feel not that inward power. Now I come to that in Baptism which speaks to our Eye and Eare. We had our Sureties in Baptism, who stood and promised in our steeds; which solemn custom, and the fitness of it, I leave to the discission of the Church, whereunto we may see reason to yield z Mr. Hooker Eccles. Pol. l. 5. Sect. 64 p 336. ; leaving that, these two things are clearly figured out unto us in Baptism, a death unto sin, a life unto righteousness; and both these, in the death and resurrection ᵃ Rom. 6. 2, 3. of Christ, which are the two moulds wherein we are to be cast, that we may come forth like Him: and there is a virtue, and power from both, to cast us in and mould us thereto; for, if in the days of His flesh, there went virtue out from even the edge of His garment to do great Cures; then, much more, from His own self, and from these most principal and powerful actions, of His own self, (His death and resurrection) there issueth a Divine power from His death, a power, working on the old-man (or flesh) to mortify it; from His resurrection, a power, working on the newman (the spirit) to quicken it; a power able to roll back any stone of an evil custom, lie it never so heavy on us; a power able to dry up an issue, though it have run upon us twelve years long, these are Bp. Andr. words not one grain too light. We see in that Element the price paid for us, and the equity hereof, that we should glorify Him, whose purchase we are. How should we live in sin, that lay so heavy upon the soul of Christ, and could not be purged, but by the blood of God? And how should we not be wholly consecrated to that Lord, who so dearly bought us, in whose Name, we were all baptised (and that is to consecrate ourselves up, as not our own but another's) and whose Name is called upon us. It is b R●atus impii est pium nomen Salu. 4. de Gber. p. 145. See li. 3. p. 95. The Church is a choice people picked out and paled up from those, whom the Apostle placeth, without▪ but there is yet a more choice and peculiar people, as Clemens ᵃ calls them, after whom we must walk more peculiarly, which we cannot do but by offering violence ᵇ to our s●lves, that we may walk worthy of His calling. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S●r. l●b. 6 p. 485. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 500 a worthy and honourable Name indeed, and it must be honourably answered. It was a sad, and wise reproof, which the Father gives to one, who walked not decently nor in order: Why dost thou defile that good and honourable name of Christianisme c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ? But I must not insist upon this, though nothing (except Him, who leads into all truth) can be more flexanimous, more persuading then is this worthy Name, which is called upon us; we who carry God's Name, how exactly should we carry ourselves! what manner of persons ought such to be! choice persons, for we have a choice Name. There is not a more natural request, then, what we would be, such to be; what we would be in Name, such in deed, that is, that having obtained so excellent a Name, we would be even what our Name importeth, even such, That the Name of our Lord jesus Christ may be glorified in us, and we in Him, 2. Thes. 1. 1●. This is our engagement, and by the solemnest vow, that ever was taken. And therefore it is called, The answer of a good Conscience towards God; for than we entered into covenant, as God with us, of grace and salvation, so we with Him, of faith and repentance, as He to be our God all-sufficient, so we to walk before Him and be perfect. We have by Christ, a right to, an interest in a much better covenant; and now we must look to ours; we cannot think that God is bound, and we lose. Religion is nothing else, according to the denotation and meaning of the word, but a gathering-up, and binding of us fast to God. If we look that God should stand fast to us, we must cleave to Him; If we break our bands, and cast away our cords, we must look to be broken. There was never any covenant more solemnly made and ratified then this in Baptism, nor in breaking whereof there is more danger: And yet an oath despised, and a covenant broken with man, hath been severely punished, as we read Ez●k. 17. 15, 16. And as the whole Christian world feeleth at this day, for it smarteth yet, for that breach of league long since made with the Turk; whereby they both lost the day, and their honour; in both an irrecoverable loss. And can we think to prosper or escape, that do such things? or shall we break the covenant of our God, and be delivered? keep we covenant here, through Christ we can, and if we do it in sincerity, that mantle will cover many defects. And we are the more likely to do it, the more we see how false our hearts are; how ready to break all bands, and to cast away all cords; for this our impotency truly apprehended, will make us fear always, and cleave the faster to Him, in whom our strength is, keeping ourselves (as the Apostle counselleth) in the e Judas 20. love of God; building up ourselves in our most holy faith, praying in the Holy-Ghost. Such a prayer will (as the Horseleech sucks out corrupt f Pr●ces p●r●inacissima curarum hirudo. M l. vit. L●th. p. 139. etc. blood, it is Luther's comparison) consume our cares, our fears, our sorrows, o●r sins. This by the way. My chief scope is here, to put to our consideration; what a strait and binding cord Religion is; and better we cannot see it, then in Baptism, wherein we are wholly consecrated g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Pro●rept. pag. 30. to the Lord, that bought us. 1. There we profess ourselves made the members of Christ. How can the thoughts thereof, but stir us up, to give our members weapons of righteousness unto holiness? shall we take the member of Christ, and give it to our lust? There is great weight in those words. And if members of Christ, than members one of another h Eph. 4. 25. ; And then we suffer as members, when we suffer not in our own bodies; we suffer in compassion, as others in their passions, such a sympathy and fellow-feeling there is; In Saint Paul's i Heb. 10▪ 13. Heb. 13 3. Lege Chrysost. in 1 Cor. c 8. ●. in ep Ad C●los cap. 4. Hom. 12. remember my bonds, Verse 18. Perniciocissim● lab●ntur quòd fratrum ins●●mitatem nullius pe●si habent. Ca●. I●st. lib 3. c. 1●. sect. 10. construction it is ever thus; If this brothers back be pinched, it is my back, I am pinched too; If his eye be offended, it is as the apple in mine, I am offended too; If his heart is sadded, it is my heart, I am sadded too: ye are members one of another, and then ye are pitiful and merciful. As we have received, so we must return, according to our measure, mercy for mercy; blessing for blessing; nay, blessing for cursing, knowing that we are thereunto called, that we should inherit a b●●ssing k 1 Pet. 3. 9 . I know, said Luther l Ign●r●nt●am meam facilè feret, & ignoscet mihi Ecclesia D●i, Regina illa misericordiae & cujus viscera sunt merae remissiones peccatorum. Luth. Praefatio in postillas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys●● Act. Apost ca 21. Hom. 44. ●. , my ignorance the Church will bear with, and my faults she will pardon, being the Queen of mercy, and nothing ●lse but bowels and forgiveness of sins; so like the Body is unto her Head; for she hath the Spirit of Christ. And so we know the true distinguishing property of the true Church. In this are the children of God known, They love the Brotherhood; They show bowels of mercy towards all. 2. In Baptism we are made the sons and daughters of God, and inheritors of the Kingdom of Heaven; Behold, saith the Apostle, what manner of love m 1 Joh. 3. 1. here is? our thoughts are too short. We are now the sons of God, and it doth not appear what we shall be, but when He shall appear, we shall be like Him: our thoughts cannot reach to this brightness; our eyes are dazzled with the very conceit of this glory; so, exceeding it is: But this is clearly evident, He that hath this high prerogative, here to be called the son of God▪ that hath this hope to be changed hereafter, as from glory to glory, and to inherit a Kingdom, which shall never have end (the glory whereof, as much exceeds the glory of all other kingdoms, as doth the light of the Sun, exceed the light of the smallest rush-candle) He, I say, that hath this hope, purgeth himself, even as He is pure n Verse 3. . He cannot think of such a Kingdom, but he must have strong motions thither ward, and after holiness, for nothing unclean can enter there: Hopes on high, will▪ raise the thoughts on high. 3. We solemnly promised in Baptism, and received that Sacrament as our press-money, binding us to perform, even presently to begin, so soon as we could discern of good and evil, to serve the Lord in all wellpleasing, who chose us to be soldiers, against His and our enemies, the Devil, and our Lusts, which all fight against our souls; And through faith in His name, that great engine, which spoileth principalities, and powers, we should do valiantly, as good soldiers of jesus Christ o 2 Tim. 2. 3. . But here we take a scale of our misery, and look how low we are fall'n, and what darkness lieth over our hearts, when the most of us take part even with the adversary, that hateth us, delighting in nothing more, then in the shame and pain of the creature. We fear him not (he that fears, he fears to sin) who made no scruple to tempt our Saviour Christ, whom himself called the Son of God; And cannot be terrified (though he be in chains, therefore restrained; else he would deal with the world as with jobs house, and with us and ours as with jobs goods, children, and body) from doing ill, and all that is contrary to God, and Goodness, no not by the fearful word of the Almighty: How great then is our folly and madness, who hold communion and fair quarter with such an enemy, who delights in proud wrath! yet such is our darkness, so we do. It is a paradox indeed, clean crossing conceit and reason; That we should fear a Bear and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alex. Ad Gentes. 21. a Lion, yet not fear the Devil (for then we should fear to sin;) q Hist of the world. first B. c. 11. sect. 8 ● That we should be better and unplacable enemies to our enemies, and yet hold a league with Satan, yea and account him a familiar (so some do) who yet is the grand enemy of mankind. r Ibid. sect. 6. And now what shall we say to those unworthy wretches, who are in a league with this unclean spirit, and do think they can impale him in a circle (a circle which cannot keep out a mouse) & so ensconce themselves against this great monster; and think they can terrify him also; whereas in very truth, the obedience which the Devil seems to use, is but thereby to possess himself of the bodies, and souls of them, who hold such familiarity with him: such it is, and so willing a subjection and vassalage it is, as if the Lord of the creatures counted it his glory to be in slavery and bondage to proud wrath s Prov. 21. 24. . I cannot but remember here, how sadly and feelingly Saint Basil t Tom. 2. p. 418. Regulae fusius disput. ●nter. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. complains at this point. Thus he speaks. Horror and amazement takes hold of me, when I consider, how good a Lord and Master we have, how great and magnificent a benefactor, yet, notwithstanding, how little He is feared, how poorly served, how unwillingly, if at all, obeyed: On the contrary, how cruel and devouring an adversary the Prince of darkness is, yet how much feared, how cheerfully served, how willingly o-obeyed. We are broken away from our just and righteous Master, who created, who redeemed us, and have sold ourselves to a proud Lord, whose lusts we do, though he doth all against us to the extent of his chain, all the hurt he can, all our days, by all means. And (which aggravates our defection and base servitude) for what a poor reward have we done this? For a poor bait of profit, or pleasure, which is taken with delight, but presently will be gravel in the teeth, rottenness in the bowels, bitterness in the latter end; For so poor a thing, such a scrap as this, we are revolted and gone. And this is the great condemnation, yea more; It will be the great reproach, scorn and taunt, which in that great day, the Devil will cast even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. upon Christ Himself, and upon man, thus beguiled and revolted; for this will be the scorn and taunt; Here is the man created in Thy Image, bought with Thy blood, fed by Thee, preserved by Thee all His days; This reasonable man, have I (Thine, and his professed enemy) gained from Thee, & not with strong wrestle neither, but as easily, as one can win a child with an apple. I offered him some profit (a poor and shrunken commodity) he eagerly ran after it: I presented him pleasure (but masked and under a veil) he embraced it; he greedily swallowed that bait (and Hell with it, sin is but Hell disguised, as pleasure is but pain unmasked) and so was content to be my slave for ever; my slave, who never wrought him any good, or willed him any, but all the ill and hurt I could: For the love of such a Master, was this man content to have his ear boared, that he might not departed from me for ever. Thus Saint Basil complained, and this he adds more, which is more than all the rest; That the consideration of this reproach and taunt, which the Devil will cast upon Christ and the man of His right hand, was more astonishing to him then thoughts of Hell itself: For the thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. what a good Lord we neglected, and how cruel a Lord we served, and what wages we had for our work, will be more tormenting to the damned in hell, then will be the pains therein. But to return, and to say as they do, who have better learned Christ; We must know 1. That Satan is a devouring enemy, still watching our destruction. 2; As his name is, such is he, he will accuse us for those very sins, he now tempteth us unto, and will ●pbraid them to us, unto the confusion of our faces. 3; That we have no means to avoid his baits, but by flying from them; nor have we any other means to impale, and ensconce ourselves against this Monster, but in the Name of the Son of God, the only Name that terrifies him indeed, being called upon and believed on in Truth; And then by flying from and avoiding his baits those great Enchanters, whereby he bewitcheth us, beguiles and overcomes so many. And here it is not impertinent, to remember an useful answer to a grave and weighty question proposed to an honest and learned v Isid. Pelus. lib. 2. ep. 164. friend by way of wonder. The question is this; How it comes to pass, That the devil, now wounded in his head, and spoilt by our great Captain and Prince of Salvation, should yet prevail so mightily in the world, and carry so many captive as he doth, and this daily, which is not usual with a spoiled enemy to do? This is the question, and the wonder; His good friend answers; And do you wonder at this, saith he, Truly, I wonder not at all; for what wonder is it, that an ever diligent and watchful enemy, who neglects no time nor occasion, should spoil a negligent people, secure in their victory, and now (as soldiers drunk with prosperity,) snorting in their tents? What wonder, to s●e soldiers, who can endure no x 2 Tim. 2. 3, 4. hardness, who will entangle themselves with affairs of this life, who will sleep in their trenches, though the enemy be at their backs, who neglect all necessary succours, what wonder, I say, to see such fall even before a wounded enemy? The Lion is strong, the Serpent subtle, and yet, if the Lion be a sleep, and the serpent chilled with cold, they may be overcome as easily, as the weakest and simplest creatures. It is an easier matter to encounter with twenty ships lying in harbour, whose Mariners are a sleep in their Cabins, or drinking in Taverns, then with five prepared for the fight; This was the observation of a great Commander y Hist. of the World, book 3. chap 11. sect. 9 p. 117. , and of great use here; and no wonder in all this. Nay, rather this were to be wondered at, and it were strange indeed; if we, doing none of those things, which becometh soldiers and conquerors (they stand upon their guard, and keep watch still, knowing that a wounded enemy biteth deadly, and rageth furiously) should be able to maintain, and make use of our victory against a mighty and now raging enemy, who moveth every stone, and employeth all his Methods or Stratagems against us, This were strange indeed; Thus the Author answereth the question, and takes of the wonder. Now hear his counsel: If you demand then, what is to be done by us in this case, I make further answer. Because our adversary, though he is fall'n, and broke, yet boasteth great things, and is bold in his confidence, and takes all his advantage from our neglects and carelessness a Nostris peccatis Barba●i fort●s sunt: Nostris vitiis superamur, Higher lib 2 ep. ●. ; We must keep our watch b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. , we must labour, we must endure hardness, we must implore God's help; we must do whatsoever is to be done, we must fly from the devil, and unto that Name, that strong-hold, whereto the righteous fly and they are safe. If thus we do not, we betray our succours, and the victory, our Lord hath purchased; we forfeit our own peace, and our souls into the enemy's hands: And then we have nothing, whereof to complain of the enemy's strength, but much whereof to accuse our own extreme folly, and supine negligence. This is his counsel, and because it is very good, we will hear the like from a latter divine, a very devout Spaniard c Av●la's Spirit. epist. pag. 30. . Be not negligent and secure, having so watchful and diligent an adversary; for if thou be, thou art instantly undone: If they who watch best, have enough to do to defend themselves, what do you think will become of reckless persons, but that they should be entirely overcome? We must then keep our watch, and keep about us our armour, and keep close to our strong-hold, we must give all diligence to avoid those great enchanters, whereby our enemy bewitcheth us, and overcometh so many. These enchanters are, 1. The glory, pomp or lusts of the world, from without: 2. The lusts of our own flesh, from within. The one, as he once shown in the twinkling of an Eye, so it passeth away in the like moment of time. It is fitly called a fancy, and as fitly translated pomp d Acts 25. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; for as a thought or fancy, this pomp passeth away, and by us, even like castles and steeples on a pageant, and so it is gone; but the glory of the next life is the pleasures at His right hand for evermore. 2. The lusts of the flesh are the great tempters. All the hurt Satan and the world do us, is by correspondence with ourselves. All things are so fare under us as we are above Te vince & tibi mundus victus est. ourselves. Satan for the most part boweth us to what the weakness of our nature doth incline; he sails ever with the wind, he fitteth such temptations as are most agreeable to our humours and des●res. Our nature helps to act Satan's part, he doth bu● set the bias stronger. Nature hath a supply of wickedness (as a Serpent of poison) from itself, thence a spring to feed it. Great cause, we should fear always, for always we meet with snares, and always ready to be caught with them, and the devil watcheth the occasion. And great cause Semper imminet occasioni. we should wind up our hearts to God, that we may be wise in His wisdom, strong in His strength. Lastly, in the day we were baptised, we avouched e Deut. 26. 17, 19 , the Lord to be our God, to walk in His ways; and to keep His Commandments; And the Lord hath avouched us that day to be his peculiar people. The Lord Christ hath obeyed and suffered to make our bonds of obedience the stronger, not to abate us an ace of duty: He hath vindicated His Law, from the vain glosses of the Pharisees, from that, which was said of old; whence we have learned, That His Law pulls out the very core f See Hist. of the world. lib. 2. chap. 4. sect. 7. p. 232. & sect. 11. p. 237. of sin; and that, whereas man's Law doth but bind the hand and the tongue, God's Law binds the heart, and orders the secret motions of the same. The Philosophers g Angusta est juslitia ad legem justum esse. See Isid. Pel●s. lib. 2. ●p. 138. Love constrains more under the Gospel, then fear restrained under the Law. Ibid, could say, It is but a narrow and scanty justice, which extendeth no further, then man's Law. Few offenders there are which come within the Magistrate's circuit, and they that come, are not all taken; some, and they not a few, break out of▪ the cobweb by force and some by favour. But the Law of God is perfect and exceeding broad, it reacheth to all persons, and to the words and actions, and thoughts too of all the sons of Adam: not a syllable can pass, not a thought stray, not a desire swerve from the right way, but it falleth within danger, and is liable to the penalties. Thence it is, that the greatest and hardest work of a Christian is least in sight, which is the well-ordering of his heart. And a good Christian gins his Repentance, where his sin gins, in his thoughts, which are the next issue of his heart. God counts it an honour, when we regard His Allseeing eye so much, as that we will not take liberty to ourselves in that, which is offensive to Him, no not in our hearts, wherein no creature can hinder us. It is an argument that we fear as we ought before the God of Heaven, when we forbear the doing of that, which, if we should do, it were not possible that man should understand or condemn it; as h Leu. 19 14. is the cursing of the deaf, which the Deaf man hears not; and the putting a stumbling block before the blind; which the blind perceiveth not. But the Lord hears, and He sees, for He made the Ear and the Eye; and Him shalt thou fear, for His eyes behold, His eyelids try the children of men i Psal. 11. 4. . And this is the Law, which stands charged upon us, and through Him, by whom we can do all things, we can keep the fame Law, with our whole heart, in an acceptable manner, checking the first motions of sin; discerning not beams only, but moats also; light and flying imaginations, and abasing ourselves for them, and by degrees casting them out, as hot water the scum, and as the stomach doth that which is noisome. And because they press upon the true Christian, as Flies in Summer, encumbering always, over▪ pouring him sometimes; therefore is he moved to renew his interest daily in the perfect righteousness of His Saviour. The deceitfulness of his heart still inciting and drawing back from God, and His perfect Law; and his readiness to break covenant, makes him the more watchful over his heart, and careful to bind himself daily as with new cords; To k Judas 2 ●. build himself up in his most holy faith, to pray in the holy Ghost, and to keep himself in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life: for it is a standing Rule, That God's commands are not the measure of our power, but the Rule of our duty, the sum of our debt, the matter of our prayers, the scope of our strife l Mousine, Se● Hist. of World. B. 2. Ca 4. Sect. 13. p. 240. . But we must ever note this, which is, that there is in the heart of every true Christian a disposition answering every jota and tittle of God's m Salu. d● Eccles Cathol. ●. Law, They have the same Spirit in their hearts, which is in the Law: so soon as that Spirit made a change in them, they could not but then exceedingly love the Law; and where love n Chrys. in Rom. cap 4 ● Si amor est, vincit omnia, etc. Chrysost. de past. bono. Se●m. 40. Haec omnia dura videbuntur ●i qui non ama● Christum. Amemus Christum & facile videbitur omne difficile; Brevia putabimus universa quae long a sunt. N●si vim fec●ris, coe●orum regna non capies. Higher▪ Admetus Eustochium Ep. 17. l. 2. p. 207. Prima regula in cultu Dei ut ipsum diligamus, non potest Deus verè d●ligi, quin sequatur hunc aff●ctum membra omnia & omnes parts, etc. Cal▪ in Dan. c 9 v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. in c. 29. Gen. Hom. 55. is (that great Commander) there is diligence, and activeness in all the ways of obedience▪ joy also and peace in obeying. For in case they are opposed and persecuted for their love and ready obedience, they have gentleness, goodness, faith, meekness, all armour of proof, whereby they are made resolute and patiented to bear, according to their wise choice, affliction, rather than Job 36. 21. iniquity. For this we must add to the rest and note it, God communicates His common gifts diversely and scatteringly; this man hath the gift of tongues, that man a gift of prophecy; one man hath this, another that: he that is lowest cannot say, but the Lord hath dispenfed unto him some grace, and he that is highest cannot say he hath all. But now for these graces, which make a man well pleasing to God, (they are all freely bestowed) these, as one said, love neighbourhood, M. G. are in a continual conjunction. They are freely bestowed, and altogether, as it were in one lump, not scatteringly, as the Sporaaes (Islands in the Sea scattered here and there, here a little eye of Land, and there all Sea again) Sponsa Christi ●●ca est Testamenti, etc. H●er. ep. 17. li. 2. p. 205. this man hath not faith, and that man hope; one hath not love, and another patience: But he that hath one, he hath all; and he that hath not all, hath none. These graces put or spring forth together, though all may not have equal growth, nor show themselves alike operative. It is certain, he that hath a grounded hope, hath a lively ●aith, an unfeigned love, he hath patience, meekness, gentleness; or if any of these be missing, there is weeping and mourning, and hanging down the head, for the lack of this grace, as there was, when there was a Tribe lacking in Israel o Judg. 21. 3. . There is no chasm or gaping in the life of a true Christian. It cannot be that he should be one while like firm land, which cannot be moved, and then again, as weak as water; or like the raging Sea, which foameth out mire and dirt; it cannot be that he should one while glory in the Name of Christ, and another while, defile, pollute and dishonour that worthy Name by which he is called. These gifts of the Spirit, though many, yet are called in the singular number a Fruit, because they have but one root, and do put forth like grapes in clusters, and come or draw together like the rings in a Chain. It is a report concerning our Spice, that all proceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Galat. 5. 22. from one Tree; one kind is the root, another the bark, a third is the fruit enclosed within a fourth: so they say, but so it is not, it is fabulous, yet the moral is good; all the fruits of righteousness, in what kind soever, are from one root of righteousness, and though divers in kind, yet so one as but one fruit, as was said. This may kindle our desire to be rooted in Christ, than we cannot be barren or unfruitful. And this may teach thee, child, how straight a Band Religion is, and the solemness of that covenant we entered into by Baptism: How complete a true Christian is, and how fully armed and furnished every way answering that worthy Name which is called upon him. If we look a few leaves bacl, we may gather up the sum of all under these three heads. 1. The greatness of our misery by sin, which we have followed to its strong hold, or first original. 2. The abundant grace of God, through His Son jesus Christ, stopping that bloody Issue, and pardoning iniquity, transgression, and sin. 3. The Band of our Duty; all figured out in Baptism: So fare we are gone. CHAP. FOUR An Introduction thereto. Though the Branches of sin are lopped in Baptism, where it receives its death's wound, yet the live Root remaineth; what the bitter fruits therefrom; how kept under from spreading too fare, and running forth wild. AND now, leaving this inward frame of our revolting heart, I mean the fountain of original impurity, or the body of death, as Paul calls it, to our most retired thoughts, that so it may stir up to continual watchfulness and humiliation; I say, leaving that fountain or body of sin, I come to the members issuing thence, as the stream from the fountain, or as branches from the root: For though the current thereof be, in a good measure, stayed and stopped in Baptism, by the sanctifying power of Christ's saving blood, yet it doth more or less bubble up in our rebellious nature: Though the branches are hewed and lopped, yet they thrust out again from their bitter root: Though the body of sin be mortified, so as the power and dominion thereof is subdued, yet the life thereof is prolonged a Dan. 7. 12. ; and the power thereof is (as the kingdom spoken of by Daniel b Dan. 2. 42. ) partly strong, and partly broken. So as here is still matter of our strife and combat, as against an enemy dwelling within our Land, like the Canaanite in the border of an Israelite, to vex, exercise, and prove us. I cannot reckon up the least part of that wild fruit, which springs forth of this our so fruitful stump, bound up fast within our earth, as with a band of Iron, and Brass; But some three or four or more branches I shall point at, which run most wild to the dishonour of our outward man, and disturbance of our inward peace. And these I shall discover unto thee, that thou may est be most wary of them, and ever well provided and armed against them, as followeth; The first is §. 1. Pride. §. 1. I mean not that privy pride, springing up from a secret and unsuspected fountain; even from an holy zeal, godly duties, good actions, not properly ours, yet flesh and blood will lay claim unto them; And hath its seat in a sanctified soul, making it proud, that it is not proud, even of its humility. And therefore doth the same soul make its watch the stronger. I mean that pride, whose root is discernible; and whose fruit soon shooteth forth and declareth itself, defiling our outward members and inward faculties; lifting us up so much the higher in a windy conceit; the emptier and lighter we are upon the balance, and the more wanting. And this, some call the Woman's sin. Indeed it is most unworthy, and unbeseeming a man; the truest testimony of weakness and vanity. But yet, Sith there is (as one noteth c L. Verulam Essays. Act. 12. 63. ) in humane nature, more of the fool, then of the wise; we must grant it to be the Man's sin also, perhaps not so generally his, nor in the same degree. For, if we do grant, as ordinarily it seems so, and is so concluded; That the inward powers of judgement, and Reason, are weaker in women, then in men; we must needs grant, That pride, as it is (till of late) more ordinarily discovered in that sex, then in the other; so it is, for the same reason, more incident unto them. They may have less inward worth, and beauty to commend them, and therefore do they the more paint, and adorn the outward. Likely it is, that they do not so well discern the simple and naked truth of things, and therefore delight themselves in feathers, toys, flattering conceits, false valuations. They are not so well able to study nature, as men may and can, therefore may they (it is not proper to say they may, and yet more it is in them, then in men) they may please themselves with polished Art (at the best but nature's Ape,) rather then with that, which is simple and natural; with very appearances, affectation, and pomp, rather than with reality and substance; rather with that which is borrowed, then with that, which is proper and natural. Lastly, they may not be so able, to study themselves; The principles they consist of; The foundation they stand on; The vileness of the body; The excellent worth and dignity of the soul; The faculties of both body and soul; The excellency of that end, for which they received them. Where these defects and wants are (as in all they are; for naturally in all, as was said, there is more of the fool then of the wise) and the more or less they are in man or woman, accordingly will he and she, more or less reckon and account of falsehood, and outward appearances, before verities; Lying and base vanities, before reality and substance; and so are paid accordingly, with wind and counterfeit ware, instead of currant commodity; for these vain conceits, and false valuations will prove but poor and shrunken things in the end. For from hence it is (and so we may go through all things that do lift up man and blow up that bubble) hence it is, That our clothes, made for necessity and ornament, yea to make us humble, and thankful (humility and thankfulness still go together) do prove so contrary to those ends, priding us up in our own conceits, and dishonouring us in the eyes of others. Hence it is that we are such Fashionists: so fantastic and changeable that way, That the Tailor can as hardly fit us, as the d Plut. Conu. 7. sapicat. man (so goes the fable) could fit a garment for the Moon. Hence it is, That our hair made to cover our scalp, doth in a windy humour to a base fashion, cover our face, and that part of it, which of any should not be covered: So that which was made for an ornament, (and we should find it so, if we wanted but an eyebrow) is so nourished, and let to spread out so, that it makes the person look like a fury. Hence it is, that we do tread like the Antipodes (if the word were proper) clean contrary to nature, hiding that, which should be covered, and covering that which should be hid. Hence it is, That our eyes, feet, fingers, our whole gesture and deportment, do make so plain a Commentary upon the heart, That (if I may apply it so) he that runs may read the present humour and state of the mind and will: so great a discovery of our dissimulations, the gesture is; for that speaks to the e Many have secret hearts, and transparent countenances. Essays 21. p 128. eye, as the tongue to the ear. Hence it is, That the inward beauty is so neglected, and the outward so set out, and highly prized; when as beauty and strength will be much wasted by one fit of an Ague; yea f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c Basil. in Hex. Hom. 5. quite gone in one night. Hence it is, That Knowledge doth puff up, That Learning makes proud: which is not Knowledge indeed nor Learning, but our ignorance and going backwards, a windy and flatuous conceit of both. True Learning the more it is, and the truer it is, the more it humbles, the closer it lies, the less noise it makes. Hence it is, That the rich man's wealth is his g Prov. 18. 11. Strong city, and as an high wall; for all this is but in his own conceit. Hence it is, That men in eminency of gifts and place, are so taken up with the person, for a time put upon them; That they both in look, and speech, and gesture show, that they forget their natural condition; That they must lay aside their persons and die like men; and give account, as stewards, what they have gained. Lastly, hence it is, That our own Righteousness seems so lovely in our eyes, when as it is but like filthy rags and dung, such things we may not otherwise name, so filthy they are; And were it considered, it would help much to cast a spewing upon our glory h Hab. 2. 16. Act. 8. 9 . Thus we have seen, what it is, and whence it is, that blows up the vain heart of man, making it think of itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. above what is meet i. And thence we may fetch helps, and remedies against its pride; for if it is but a vain opinion, a flattering conceit, a false valuation of things, that doth deceive us; we must labour to rectify our judgements, and to understand the truth, and reality of things, that we may not be deceived. Secondly, if it be the want of the right knowledge, and true understanding of ourselves, that makes us over-value ourselves, we must learn to understand and read ourselves, (a great and an hard lesson k An hard thing to know ourselves. Not only the eye of the body, but of the mind too, wants this noble faculty, of looking inward, etc. Translated out of St. Basi. Hex. Hom. 9 p. 103 ) and our own principles, so as we may know ourselves to be but men: poor weak men, deceitful upon the balance, and very wanting; The sum is, we must study how to rectify reason, and to take a true scale, and a right estimate of our selves and things, not as they seem and appear to be, but as they are indeed at first. †. 1. Is it my apparel that would puff me up, because my cloth is of a finer thread than some others is? This is a false valuation: for the sheep had it on its back before myself, yet was it but a sheep then, and the same now; so Sr. Thomas More would prick the bladder, and let out that windy conceit l Hanc ovis olim gestavit, nec aliud tamen interim quàm ovis suit. utop. lib. 2. pag. 166. . †. 2. Is it the gorgeousness of my apparel, the pomp of the same, which would puff me up? That were but a m Act. 25. 2●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fancy, and a windy conceit also. A poor ornament it is, which is put on and off. And a windy conceit it is, and most unworthy of a man, to be taken with the shining or glittering of some Goldlace, or jewel, who can point to the earth below him, to the Lily there; And to the heaven above him, to the Sun and Stars n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Tom. 6. Religi. 601. ●. Mirantur quenquam esse quem exiguaegemmulae aut lapilli dubius oblectet fulgor, cui quidem stellam aliquam atque ipsum denique solem licea● intueri. Ibid. ● Prov. 18. 11. there; so the same Author would let out that wind also. †. 3. Is it the portion a man hath in the world above his brethren, which bloweth up the bubble? What is all that more than in conceit? neither a strong city, nor an high wall: they cannot deliver in the day of trouble; It is but a mere conceit, we think they can. And what is a fat and full possession of these outward transitory things; if there be leanness in the soul; if that be blown up with these vanities? As certainly it must be so, and can be no otherwise, when these outward things have stuffed and crammed our hearts, so that they are made fat, and blown up with them. An heart filled with this wind o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 ep. 18. 52. pag. 781. You may better trust the wind, or letters written in water, than man's prosperity. And so uncertain it is, that we may with a speedier course hasten to God, where is certainty, and no shadow of change. , is as barren of true grace (pride and grace are incompatible) as the surface of that earth is, where these treasures are, which is as barren (say the naturalists) as the parched places of the desert. They are great snares and entanglements, and impossible they should be otherwise, without a great measure of grace from God (with whom all things are possible) and watchfulness over ourselves: which consideration should rather humble us. Better they cannot make a man; therefore the Heathen would not have them called Good Things: But worse ordinarily, they make him; more proud against God; more insolent and oppressing over those that are below and inferior unto him; And very unsatisfiable they are (and therefore disquieting also like thorns to the head:) we may as well undertake to fill a bag with wisdom, a cheft with virtue; as our hearts with gold, silver, riches, high room with any earthly things, no reason those things should puff us up; or if there be reason in it, it is from our wisdom, which must be ceased from p Pro. 23. 4, 5, ; for why should we let our eyes fly upon that, which is not; so uncertain and fleeting it is; and being grasped after and enjoyed, doth press us below ourselves, even lower than the place whence it was digged. †. 4. Is it an hairy bush of vanity, let out to spread beyond its reasonable and due proportion, that would blow me up? That were a monstrous conceit; How can that adorn me, which hath proved an halter? or how can that commend me, which the Spirit hath concluded to be my q 1 Cor. 11. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 26. shame. A point of great impudence it is to fight with, or go against and contrary not only to ourselves, but to nature also, saith Chrysostome upon those words. Is it my pleated, curled, or cut hair, that makes me think of myself above what is meet? That is a very affrighting conceit, for the Lord can make our head of hair to take the form sometimes of a great Snake, sometimes of many little Serpents; as some in Poland and Germany have found and felt, witness the bloody drops their hair yielded being pricked, and the loss of their eyes if they cut it; saith the learned professor of physic in Milan. And methinks saith r Mr Bolton's four last things. p. 40. Mr Bolton, (from his hand I have it) our monstrous fashionists both male and female; the one for nourishing their horrid bushes of vanity; the other for their most unnatural and cursed cutting their hair, should every hour fear and tremble lest they should bring that same noisome horrible disease in the hair (called the plica) upon their own heads, and amongst us in this kingdom. † 5 Is it the putting off the hat at a distance which lifts a man s Sic leve, sic pa●vum est, animum quod 〈◊〉 avarum subruit aut resicit. Hor. lib. 2. epist. up? or the vain applause of the ignorant multitude? He must thank his money for that t O nummi vobis ●i dantur honores Juven. . It is ordinary with some to gaze upon a gilded post; It was, manners make a Man, but now according to the old complaint, Money u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. P●nd●r. ●●th. ●●e 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. E●rip. orest. 30. (A rich man shall have many heralds) . † 6. Is it knowledge that would puff us up? This were an empty conceit. We know, that, as in vessels, the more the liquor or matter of substance and worth comes in, the more the Air goes out (it is the empty vessel that makes the noise:) so, the more we truly and indeed know, the more we are humbled in that we know. All my knowledge (and that all is but a little to that I know not) All separated from Christ (which the more it is, the more it humbleth) will not advance me above the devil; nay, in respect of my knowledge, I am (if a creature could be) infinitely below him: I hold no proportion with him, none at all, but in my pride; that gives me some equality with that proud Lucifer, and makes me like him; In knowledge I am much inferior. The Devil knows more than all the knowing Men in the world, and hath the experience of so many thousand years to help his knowledge; and yet it helps him not, but aggravates his judgement. And indeed how can a man reasonable think, but that that same gift, (suppose it knowledge separated from that, which St. Paul did only desire to know) But that the same gift, I say, will prove unto him like Absaloms' hair, it will be his ruin, which he hath used, abused rather against God the Giver of the same; so fight against Him, with his own weapons. † 7. Is it eminency of gifts or place that would make me think myself some body? This were but an empty conceit neither; For the higher any one is in place, the lower he must be in point of office, and service towards those that are under him. At the best, we are but Stewards, and the more betrusted we are, the greater will our account be, and the more expected, what we have gained. And can it be reasonably supposed, but that, That man's reckoning will be very heavy, who, the more power was in his hand, the more he put it forth in the oppressing the meek of the earth, making them to groan under him (which is but an exorbitancy of power, or at the best but to exercise it as a jailor, t Vaum aliquem voluptate ac deliciis fl\●ere gementibus undique aclamentantibus aliis, hoc non est r●gn●, sed ●ar●●r●● esse custodem. utop. Tho. More. turning the edge of it against the Lord, and His servants: And the higher God raised and honoured him, the more he suppressed goodness and dishonoured God; Turning his gifts, so bountifully bestowed, of nature, liberal maintenance, grace, all against the Giver, to the satisfying of his own lusts: for judgement causing oppression, and for righteousness a cry. Is it likely I say, but that man's reckoning will be very heavy v Isa. 5 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this point? Again, how unreasonable a conceit is it, That our Lord Christ, taking upon Him the form of a Servant for us, and humbling Himself so low as the Cross, should yet, with patience, long endure a proud servant, lifting up himself, in the pride of his thoughts, before an humble, and for his sake, an humbled Lord? And how unreasonable also and altogether unbeseeming c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ch●ysost defato. orat. 5. is it, That Man, poor silly man, should in all things seek himself, a Per vestigare. Prov. 25. 27. hunt after his own repute, his own glory, when as the Lord of Glory coming down from Heaven to seek Man, that was lost, sought not his own Glory? b John 8. 50. Certainly this is an iniquity, which greatly provoketh, and hath been, and is accordingly punished; for hence it is, That the sword is upon the right eye and arm; hence it is, that a man, proud of his knowledge, is become blind with light: proud of his virtue, is poisoned with the Antidote; Blown up with his Authority and height of his place and power, finds his rise hath proved his downfall, and his ladder his ruin. Certainly for men to search their own glory, is not c Prov. 25. 17. glory, it tends rather to ruin; examples whereof are written before us, as in Capital letters: But of this before, and anon after. † 8. Is it strength of Body, or comeliness of parts? (which is the beauty of the same) Is it this or that, which makes us think better of ourselves, then is meet? This also is but a false valuation, a vanity d Prov. 21. 6. tossed to and fro. If our strength lift up our heart, it will be to our e Chron. 26. 16. destruction. Which is to be considered; so is this also, That, that is the f Lord Ver. Essays 43. pag. 252. true comeliness, the best beauty, which a picture cannot express; yet no cause we should be proud thereof: for the outward comeliness, as it is God's work, and hath His Stamp and Superscription, we must prise it, and put an honour upon it too; but I must not be proud thereof; what I dote upon, will prove my sorrow; and what I am proud of, my snare; For the most part (as one notes) it makes a Dissolute Youth, and an Age a Ibid. little out of countenance; though yet, if it light well, it makes Virtues shine, and Vices blush. But, however; It is not a thing to be proud of, for it is as Summer fruits, which are easy to corrupt, and cannot last: We cannot say of it, IT IS; g Hist. of the World 2 book 3. 4. etc. Preface. p. 20. It may change, if not vanish, in a very short time, in a night: one fit of a fever, of fear, of sorrow, may in one night, so quaff up our spirits, that we cannot easily be known to be the men; witness a Nobleman in Charles the fifth his Court, as we read in Lemnius. h Lemn. de complex. page 147. Oh, saith one i Dr Sibbs. S. c. p. 141. , That the creature should dare to exalt himself against God, who need not fetch forces from without, to trouble and molest us! if He let out the humours of our body, or the passions of our mind against us, we shall be an astonishment or wonder unto others, a terror and torment to ourselves: man in his best estate is but vanity. If we could read ourselves, and the principles we consist of; if we could look down towards our feet, and see what our foundation is, then, certainly, our plumes, our high thoughts would fall flat down. I remember how Pliny instructs the great men of the earth, by occasion of a child smothered in the womb, with the snuff of a candle; And thou, saith he, who art so proud, because thy blood is fresh in thy veins, and thy bones full of marrow; thou that art so puffed up, because of some fullness, or some great estate fall'n to thee, may'st purchase thy death, at as low a rate as that child, or lower; a reason stone may choke thee, as it hath some others, so may a hair in the milk. He therefore weigheth his life in a right balance, who truly considereth how frail he is; so he concludeth a little chapter with a great lesson k Plin. Na●. hist. lib. 7. cap. 7 s●e cap. 50. . It is a common Theme, yet worthy to be insisted upon; for if we did know ourselves to be but men, we should have wiser and sadder thoughts; Therefore it is good to read ourselves. Our vile body, and the foundation it stands on, speaks out plainly that fall it will, we know not how soon. I knew a man (saith l Aug. de Civit. 22. 22. St. Austin) and one of a strong constitution too, his leg slipped, and with that slip, a joint out of place; so it laid him on the ground, and could not be cured till he was laid underneath. Sitting in a chair, saith the same Father, is a safe posture, but we know who fell out thence and broke his neck (as we remember one did out of his bed, that retiring and refreshing place). The case was extraordinary, for he was full of years, and as full of sorrows; And the news of the Ark weighed lowest; But it tells us the ordinary lesson, That death may meet us, when, and where we less look for it. A m Judges 3. 20. Summer parlour seems a safe place for repast and quiet; And a brother's feast n 2 Sam. 23. , hath no show of danger; And yet the hand of justice hath met with the sinner at both these places; which tells us, That He, who hath his breath in his nostrils, should not be proud, for there is spare enough and in all places, at all times, and by the unlikeliest means to let it forth. I remember a proud Conqueror, demands in a brag, what he should fear o Victor timere quid potest? quòd non timet. Sen. Aga●. Act. 4. ? And it was answered in a breath, That which he feared not; which he found true, for soon after, that he least suspected, damped his spirits, and quite put them out. What I fear not, and think not off, is likely soon to fall upon me; As he is likelier to spoil me in my house, which he hath marked out in the day time, Then that person, whom I am warned of before my door, and whom my eye is upon. Oh, That silly man, should lift up himself in a windy conceit of that, which is not: who, before the next morning, may be laid upon his sick bed; and in a readiness for the grave! what is our life? a vapour, saith Saint james; A p Jam. 4. 14. wind saith another; Not q M. Aurel. Ant. p. 14. one constant wind neither, but every moment of an hour, let out and sucked in again; like the Dove in the Ark, out and in, in and out, and then never returns again. Do not our eyes behold, how God every day overtaketh the wicked in their journeys, how suddenly they pop down into the pit? how God's judgements, for their times come so swiftly upon them, that they have not the leisure to cry Alas. How their life is cut off like a thread in a moment? how they pass like a shadow? how they opened their mouths to speak, and God took them even in the midst of a vain or idle word? And dare we for all this, talk so big, and lift up ourselves in the midst of so great, and so many ruins? Now the Lord teach us to know of how senseless, and heavy mettle we are made, and yet how easily blown up with a little wind; They are Mr. Hockers words, in his 2. Sermon upon jude page 547. But rather than our hearts should be lifted up against God, we should pray unto God, That He would put us in fear, that we might know, and know in good earnest q Vehementissimè agnosca●t. Trem. Psal. 9 20. , that we are but men, worms of the earth, dust and ashes, poor, frail, corruptible creatures. All is contained in this word Men; one may be a learned man; another, a wise man; a third a strong man; a fourth an honourable man; If learning puff him up, the consideration that he is a man, may abase his proud looks; If wisdom make him proud (so true wisdom never doth) If he consider well he is a man, it will humble him; If strength make him think of himself above what is meet, let him know himself to be a man, he will think of himself as he is, and he will remember that God was his rock, and the high God his Redeemer. If honours lift him high, serious thoughts that he is a man will lay him low; but a man, like the first letter of a patent or limmed book, which, though it hath large flourishes, yet it is but a letter r Advinc. p. 36. . There is a pretty fable or fiction, call it what we will, so we observe the lesson which the moral yields us. Alexander, they say, had a littlestone, which, being put into the balance, would weigh down things of very great weight; but if dust were cast upon the stone, than very light matters would weigh down it. What doth this teach? said Alexander to his wise Clerks; The lesson is plain, answered they, This stone signifies, The great Alexanders, Emperors, Princes, Potentates of the world; who, while they are, as they are, though no bigger than other poor men, yet they out weigh a thousand of them; but when they must die, and dust is put upon them, than one poor man weigheth more upon the balance than they. For a living Dog, is better than a dead Lion s Eccles. 9 4. . A great lesson it is to know ourselves to be but men: In our very best estate upon earth, but vanity. †. 9 Is it thy own righteousness that is so lovely, and doth so sparkle in thy eye? Is it that, which, like the mornning dew, or the Sun beams on the mudwall, so glareth? Yes, that is it. God shall strike thee thou whited wall; what, because the Sun doth deign to cast his beams upon thee, gloriest thou, as if thou wert the father of those beams t Perinde ac si paries radium se purturire dicat. Cal. Insti. lib. 3. cap. 12. ● sect. ult. , thou didst produce them? Boast on, but all such boasting is vain; glory in these sparkles of a false light, but this is thy judgement from the Lord; Thou shalt lie down in sorrow. ᵗ Thy glory will be thy shame. Thy confidence is as in an unfaithful ● Esay 50. ●. friend, who in time of trouble will▪ deceive, like a broken tooth, and a foot out of joint x Prov. 25. 19 . Our own righteousness dealeth deceitfully, like the streams of brooks, when it is y Job 6. 17. We are in God's hand as the pen in the writers, he makes it, putteth ink into it, directs it along the paper; The pen doth nothing of itself, but blot and blur. Nothing properly our own but sin. Cal. hot, and there is need of them, they are consumed out of their places; and we shall be confounded because we hoped. We never heard of any, that durst trust to it (I mean this self-righteousness) on their deathbed, when they were making ready for their appearance, and knew themselves to be but men; Then, though before they were content to live in a righteousness of their own, yet they are glad to die in the righteousness of another a See the excellent Epistle of our Divines before Luther. comment. Galat. See M ● hooker's Disc. of Just. 502. . But to help us against this monster (so Luther calls an opinion of self righteousness) pray we, that the Lord would rip up before us the foundations of our nature; show us the Rock whence we were taken, and what an hard rocky stone the heart is, which no ministry, nor misery; no braying in a mortar; no judgements, though made sick with smiting; nor mercies, though made new every morning; none of all these can possibly break, can possibly mollify. The consideration of such an heart would surely humble, if we could consider it hearty. I will conclude this in Mr hooker's words, b Disc. of Just. p. 494. which are these. It may seem somewhat extreme, which I shall speak, but let every one judge of it. I will only make a demand; If God should yield unto us, not as unto Abraham, If fifty, forty, thirty, twenty, yea, or if ten good persons could be found in a Ctie, for their sakes that City should not be destroyed: but, and if he should make us an offer thus large; search all the generations of men, since the fall of our Father Adam, find one man, that hath done one action, which hath passed from him pure, without any stain or blemish at all, and for that one man's only action, neither man nor Angel shall feel the torments, which are prepared for both. Do you think that this ransom, to deliver men and Angels, could be found to be among the sons of men? The best things, which we do, have somewhat in them to be pardoned. How then can we do any thing meritorious, or worthy to be rewarded? And so much to fortify us against this monstrous conceit of self-righteousness. In the last place, the strange judgements of God, upon the proud should be still in remembrance; how c Job 4 10. He hath decked Himself with Majesty, and cast abroad the rage of His wrath; for, in effect, He telleth job, that so He doth; He doth abase the proud and bring him low, d Acts 12. 23. Worms have consumed them; They have with the Serpent e Dan. 4. Read Hist. of the world book 3. § 11. p. 17. licked the dust. Nabuchadnezzar is a great example hereof, so is Herod; He also, who was a great f Z●ch. 4. 7. Mountain before the Lutherans, and quickly made a plain; He bent his hand against the Apple of g Zech. 2. 8. Gods-eye, and he both commanded and armed that hand, which thrust forth the Apple of his: hereon a story depends, which, for some reason, I relate not here; he that can may read it at large, or very little abridged (Epitomies h Advanc. 2▪ p. 3 are, as the Noble Advancer saith, but moths, corruptions and cankers of History) by O siaander. cent. 16. lib. 3. cap. 34. But we may look into a place nearer hand, and a fit looking glass for a woman, where we may see how the Lord did retaliate those proud dames (Esay 3) proportionating their punishment to their sin, and to the several parts, wherein they offended, verse 24. Thus, child, I have been more particular touching this sin; The causes, The workings of it, The remedies against it, That in something or other, some instruction or other may take hold and persuade with thee; That thou mayest take heed of pride, and vain glory, (as all is vain that is in, and of the Creature: That glory is not good) Glory belongs to God, (Souls i Anima sexum non habet. have no sexes in the better part, male and female, they are both men) to man, shame and confusion. God will not give His Glory to another: if man do take it, it will be his destruction. Thankfulness must be our return to God for His blessings; whether of body, mind, or goods. If they lift us up, we provoke God highly, fight against him with His own weapons, which will be as a sword in our bones. Consider again, by what hath been spoken, how true it is, and what reason there is for it; That the proud, the fool, and the sinner are convertible terms through the whole sacred Scripture. The Lord make us wise by it, purge out all pride in self-pleasing and self-seeking; That in whatsoever we do, and in whatsoever we have, in all, and for all, we may give all the honour and glory to the only wise God, to whom all honour belongs and is due. Take heed of taking from God to set up thyself; put not that to thy account, which belongs to Him; take heed of sacrificing to thy strength, or parts; acknowledge that all the excellence of all thy actions is of Him. God is very jealous of His honour, and oftentimes leaves His people to feel their own weakness, because they honoured not His strength. If the faculties of thy soul bring in willingly and plentifully, offerings unto God, say with David, (when so much store with much freeness was brought-in by the people to build the Temple) Now k 1. Chron. 29 14 16. Lege Cal. Inst 2. 21. & sect. 11. our God we thank Thee; for all things come of Thee, and of Thine own hand have we given Thee. All things come of Thee, we give-back but what Thou gavest first. Without Thee nothing we have, and nothing we can do. This acknowledgement befitteth us, who have spent and cast away all our stock, and do sit now at the receipt of a free-mercie. And this debasing of ourselves so low that we can go no lower, even to a l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ca●. ●●st. 2. 5. 13 ●. nothingness in ourselves, is fare from being a base thing: This abasement, if it be in truth and sincerity, is an excellent grace, the very root of grace springing-up, and so setting-out and adorning the whole man, All the parts, powers, faculties, of all. But a root it is, which groweth not in our own soil: No: As every good and perfect gift, so this comes down from above. God gives it, and to such He gives it, (it is Avila's m Spir. ep pag. 201. note) Who dig deep in their own dung, taking up and rumating upon their faults and frailties; amongst those poverties and miseries is this precious jewel to be found: for prying narrowly thereinto, a man shall see cause enough not only to be humbled, but even confounded. And then he that before could not live with any body, no nor with himself in peace, can now live with all the world, keeping the unity of the Spirit in that bond; for he hath learned mercy, and judgement, and to walk humbly with his God. And this humble walking, is the very note and character of a good and holy man. It was the mark whereby the Anchorite n Beda lib. 2 c. 2. read our Jewel 3. Art. pag. 186. would have his countrymen judge of Augustine, England's supposed saint; If, saith the Anchorite, he be gentle, and lowly of heart, he carrieth the yoke of the Lord, and offereth to you to carry the same: But if he be disdainful and proud (so they found him) than it is certain, he is not of God; you need not regard him. Such a distinguishing quality Humility is. O then be clothed with humility, let it come within thee as water, and like oil into thy bones, it will soften and mollify thee; It will make thee fruitful, like a garden watered from the clouds▪; It will beautify the whole outward man, setting it and keeping it in good frame, and order; The eye will be low, thy speech soft, meek and gracious, thy gate comely, thy whole deportment as befitteth a Christian, exalting the dignity of that Name, as pride doth folly; for certain it is, as was pointed at before; The more true grace comes into the heart; the more (as it is in the filling of vessels▪) the airy and windy conceits go out; The higher indeed and in truth, the lower in our own appearance, the viler in our own eyes, and yet we are content to be more vile, that God may be the more glorified; The Trees of righteousness are just like that tree we read of, whose root was just so much beneath the earth, as the top * Virgil. A E●. ●. The higher in virtues the more lowly in mind, etc. Isid. Pelusit. lib. 2. ep. 151. was in height above it. The higher they grow up to perfection, the deeper they take root downward in * humility, considering they have nothing of their own but sin, and it were foolish and impious to be proud thereof. I conclude this with that of the Wise man: * Prov. 16. 19 Better it is to be of an humble spirit, then to divide the spoil with the proud: Better indeed; for with such an on, the high and lofty on doth dwell o Esay ●7. 15. 1. 2. 66. So little, (for it is little, which man can say or do) to the plucking up this root of bitterness, which so defileth, and the planting in the contrary grace; that root of holiness, which so beautifyeth and adorneth. §. 2. Our darling sin. The next sin, which we should be armed against, I cannot presently name; that belongs to every ones own heart to do, for I mean that sin, which every man may more properly call his iniquity p Psal. 18. 23. ; not, but that every sin is properly ours, and we must own it, except that, which the devil doth cast in (and that we make ours also, if we give it lodging, or suffer our hearts to brood upon it, as an hen upon eggs) every sin, I say, is ours, for we have within us the root of all. But this is ours more peculiarly, our heart is more endeared unto it; it is its beloved sin and darling corruption, as hardly parted with, as a right eye, or arm; such mastery it hath in the soul, so it besets our nature, and so hotly chargeth the same; And then most likely it is, that sin, which one calls, The great q Hist. of the World B. 2. chap. 4. sect. 13. pag. 239. Enchantress of mankind, he means sensual pleasure; for the most are bewitched with it; how have the strong fall'n by it? It is that which makes the wise become fools; Nay, it is folly in the Abstract r Gen. 34. 7. ; folly in Israel, and as one of the fools in Israel; So we read, 2 Sam. 13. 13 where we read of one, that would drink the poison of this Sorceresses cup; which, being first presented, infatuates a man (unless the watch within be the stronger) and gives him not so much time as to think s Omnis aci●s & quasi vigilia cogitationis obruitur. Aug. de civ. 14. 16. what do I? and so having put out the light of a man, which is his reason and understanding, like some murderers I have read of, she kills with embrace t Amplexu strangulant Philetae. Sen●ep. : or if not so (but so it is) she sends forth man, that lordly creature, to feed on husks, among swine, such empty things; or (to give it the fairest interpretation) she sends forth man (a wise and discerning creature, when he is See Hist. of the World B. 5. chap. 4. sect. 10. pag. 532. himself) to gather u Ibid. 2. Book. 4. 6. garlands in the May-game of the world, whose flowers whither, while he doth discourse of their colour, or is in gathering them. It is likely, could we take but so much time as to ask, what do I? what is the bait I am now swallowing? That quiet and peace I am now forfeiting? what is the shame I am now drawing on me? we would resist and thrust it from us, with as much earnestness, as Paul did shake the viper from his hand, and as we would a spider creeping up our breast. But she deals with man, as Delilah with Samson, she closeth his eyes first, then weakeneth him; or rather, as the Philistines afterwards, they pluck out his eyes, and then they put him to the Mill. Were it not, That just so, pleasure did first quite stupefy the judgement, and put reason out of office, so taking away our crown, & putting out our candle, it were not possible, that a reasonable creature, sad and serious in other things, should give his x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●● de ed●cat. life for his pleasure; his part in Paradise for his present satisfaction in Paris, yet so, we read, some have spoken, so we know some have done y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; for pleasure is deceitful, it promiseth fair, but deceiveth, or changeth our ways. Every sin, except one; The a Hist. of the World. 2. B. 4. 13. p. 239. taking of God's Name in vain (And yet nothing more common, though it hath no Hom. Hym. in Ven. p. 423. profit to allure, unless the hate of good men, and Gods curse be accounted an advantage, nor pleasure to entice, for it satisfies no one appetite, except everlasting sorrow, and hell dwell in our desire) every sin I say, but that one, pleasure more specially, comes disguised and sophisticated, like a pill of poison, guilded over, or a sugared cup, so it goes down sweetly, but it kindles a fire in the bowels, it tickleth the heart in the beginning, but frets and pricks it in the end: It is pleasure in the doing, sorrow when it is done b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (And that is the best fruit that can be expected) Thence it is we read of the deceitfulness of sin c Heb. 3. 13. ▪ The wicked worketh a deceitful work d Prov. 11. 18. Ephes. 4. 22. ; Deceitful lusts. And all this we know, and are as sure of, as we certainly know, That Chrysost. ad pop. Ant. Hom. 15. worm wood is bitter, and honey is sweet, it is not conceit only, but the nature of the thing itself, we know it to be so, in the is●●e, it will be so: universal experience hath so concluded it, and assureth us; That, as they say of the Scorpion, being taken into the hand, it will seem to play about it, and make pretty sport by its wriggling, then suddenly stingeth to death; so pleasure, it will be bitterness, it will sting like a serpent in the latter end, and we know it will do, so when we are ourselves; we know it, I say, as certainly, as we know that coals in the bosom will burn, and pitch in the hand defile, for it is the nature of the thing: And yet such is the distemper of fancy, and so it darkeneth, that we cannot judge soberly of things, we cannot consider them as they are; For sin, coming so disguised, and upon advantage of our distemper, is much more plausible than virtue, and goodness; And mere falsehood, having a better outward appearance s Lege Hom. S. 〈◊〉 in Psal. primum, p. 114. , (at more pleasing to such, who regard but the present) takes more advantage over us by subtlety of Argument, and cunning persuasion, than truth doth: for our corrupt nature gives us nothing towards the entertainment of this, but very much for that. And therefore the counsel is to be followed; fly from foolish and hurtful lusts; There is motive enough, that they are youthful, foolish, hurtful; we must not come near them; at the first encounter they strike at the eye. There is no parling with them, than we must come too near. We must not be careful what to answer; if we come to that, we come too near. He that parleth with such an enemy, will yield at last; And then he that before might have given his enemy law, must now take it from his enemy. It's easier not to taste of this cup at all, then tasting not to drink g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that lips of this sorceress cup will drink deep; it is a wonder else and a mighty hand restraining. Clem. Alex. Strom. lib. 7. pag 5●9. deep; easier to keep from the pits brink then to keep ourselves from falling in; or, being in, from falling infinitely; it is hard staying down the hill, to refrain the mind in a precipice. It is easier to give a peremptory answer, then to stand out in continual solicitation. Every sin, as well as that specially mentioned by the Apostle, Acts h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. verse 10. is easy to corrupt nature, and being once committed, is more easily repeated, and pursued; The first act drawing on the second, the second the third, etc. still with more eagerness towards satisfaction, but never attaining the same. A fall into sin, is like a fall down a ladder, it is hard to stop. A little fall i Avila's Spir. epist. 13. p. 92. saith one, in relation to a great one, lieth as close, as doth the Eve to the Holy day. Whereby we learn to withstand the beginnings, first assault or encroachment of this subtle enemy. I will speak confidently, saith k In Matt. 27. hom 87. Chrysostome, though you will think it a strange speech; We must be more circumspect and cautelously wary, we must more fortify and immure our souls against small, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. trivial sins, sins of no account with us, than we need to do against great and mighty sins: For these latter, such is the nature of them, and such our natures, that, as a sick stomach, we turn away at the naming of them. But our small * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and light sins (if we may call them so, as so we may in comparison, though in itself, no sin is little, being committed against a great God and an holy * law) our light sins, I say, make us slack and * Ni●il est parvum in lege Dei, sed omnia magna: quia magnus legislator. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. negligent, we may do so, and so, is it not a very little sin, and yet our souls may live? so we say, and so we do, not considering how fare a little and a little may lead us▪ We see much folly committed in Israel; fornication and adultery both (in this the Father doth instance, as in some more horrible sins, but this to our purpose here) whence had this uncleanness its original? From a very small beginning in our account ( l ●ege Hom. S. Basil●i Psal. 1. p. 115. though nothing is to be accounted No● jam le●e est periculum si l●ve videatur. a small thing, which leads to great) A wanton cast of the eye, or a vain word, whereof we make no account. By all means withstand the beginnings, immure thyself well against them, for the devil by insensible degrees, will lead thee from very small sins to very great. Therefore we must first prevent all occasions and becks of pleasure; we must not go to such * A golden rule of Chrysost. ad Pop. Ant. Hom 15. places, nor frequent such company, where we are sure to meet with her solicitations. If Balaam (I mean him, who layeth a s●umbling block before m Revel 2. 14. Israel) if he do but counsel only and no more, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. obtain so fare by his counsel, that the n Occasion and nature, are like two inordinate lovers: They seldom meet, but they sinne together. Feltham. Resol. p. 203. praeparatoria, & praenuncia Adul. etc. Tacit. Annal. 14. chap. 1. occasion be offered, so as Israel and Moab may come to an interview, that they may see each others faces, and be present at each others sacrifices; Then folly will be committed by Israel, there is no doubt of it. He that doth not avoid occasions, what may be, doth, as I may say, tempt o S●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrys. Tom. 6. pag. 598. temptation; he doth provoke his lusts & the devil to tempt him; he makes his own desires and suffers evil to be prepared, which is a great point of folly p Nescit anima quand● peristos introitus fur in greditur; super eum id●ò vigilare debet, & claudere omnes istos iniroitus. Os narrationibus sanctis; aur●s auditionibus piis; oculos consideratione mirandorum operum Dei, mentem cogitationibus occupare coelestibus, etc. Chrys. in Matt. hom. 22. lat. tantum. . And if I must avoid occasion, I must avoid idleness, for It is the devil's occasion; I must not sit slothfully at home, or walk negligently, when others are gone forth or else preparing for battle q 2. Sam. 11. ; if I would not sleep, I must not sit down. Idleness is the very hour of temptation; The devil's tide-time, when he carrieth the soul downward, and with ease. We must up and be doing; Labour is the pickle of Virtue, it keeps our faculties of body and mind sweet and fresh, as the pickle keeps fish and flesh, but hereof before. But it may be we cannot possibly avoid the occasions; As it is said of offences, occasions will be; how then? Then we must avoid them, what is possible. It is a great r Lege Isid. Pelus. lib. 4. ep. 2. 3. 4. & 12. 24. mockery (but God is not mocked, we are deceived) to pray, Led us not, when we lead ourselves, into temptation, by making desires and matter of trouble to ourselves; It is as if we should pray to the Lord to keep our house, while we leave s Januae suntos & aures; senestrae autem oculi. Chrysost. Hom. 51. in Matt. lat. tantum. poneseram januae tuae, sivis esse securas, id est, legem Divini timoris, etc. Ibid. Sed quoniam fragiles sunt nostrae s●●e nisi Deus, &c Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The eyes our guardians are first corrupted. We had better wander with our feet then with our eyes. Clem. Alex. Paed. lib. 3. cap. 11. p. 18 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. windows, doors, gates, all open. Therefore in the second place, though I cannot always avoid the occasion; yet always I must look to my covenant, and the keeping the watch strong over my outward The delivering of joseph out of the hands of his mistress giving the occasion, was as admirable every whit, as the rescuing of the three children from the fire; And this that we may avoid the occasions, the harbingers and spokesmen for sin. Chrysost. ibid. senses especially my ᵗ eye, which is the light of the body. And I must be very careful to look unto my imagining faculty, or fancy, for that hath great power to darken and put out my inward light of Reason, and judgement; first then; 1. I must keep a strong watch over my senses; especially my leading sense, u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrys. ad Pop. Ant. Hom. 15. for that is a gadding instrument, and loves to be looking into every corner of the x Prov. 17. 24. Inconstantes & vagi sunt, adeo ut animorum instabilitatem indicent & vacuitatem sapientiae. Trem. world. I must shut the windows at which sin enters; And (as there is great reason) I must suspect my succours within, for there is the Sinon I mean the Traitor. The eye is a sense of the greatest certainty; that it is, & of the greatest deceit too. There began the first temptation, & from thence evil hath had its first rise ever since. There are two main reasons of this deceit (The Optics reckon 20) 1. The object is full of deceit; A thing may seem crooked and be straight; so may a thing seem right, and be evil. 2. This organ or instrument may have its suffusions, and then it will be deceived sure, for it is in no case to judge. Our charge then is, and it concludes our rule too; Ye shall do that, which is right, according to your rule, Gods will revealed in His word; ye shall not do that, which is right in your own eyes y Deut. 12. 10. , for that stands most crooked to your rule. There is no sense you can worse trust then your eye, specially when pleasure hath corrupted it, cast dust into it, and it is full of it, even quite over cast with it. We must then with all our observation, observe our eye, for it is pleasures great Leader, and Commander; And from the roof he saw z Sam. 11. 2. : I will not look up on that, which I may not touch, said one, who made good use of Eves eating the forbidden fruit, And achan's taking the accursed thing a Joh. 7. 21. . If I restrain not mine eye, it is likely I cannot restrain mine hand, nor my heart; for now that sin, like a tear b Strad. Prolu. 3. p. 119. , hath dropped from my eye to my breast, it is likely it hath, though not by force, yet by cunning and plausible persuasion, and subtle complying, taken that fort, or framed it to a readiness of yielding ere long. He must be more than a man, whose heart doth not walk after his eyes c Job 31. 7. . It is very evident; That our senses do deceive reason, and beguile the understanding; Great authority they have over us, else we would not turn them away, when we are to be let blood or lanced; And the falls of great men have told us, That the sense being left at random, hath vanquished and quite overcome all former resolutions, of virtue and patience; Therefore look to those out windows d Lege Chrysost. in ep. Ad Rom. cap. 7. Hom. 12. , and keep out from entering there; An enemy is better kept out then driven out. It is a point of wisdom, to make ourselves strong against the first encounter: but a point of vanity and folly, to open the door upon his enemy, to try masteries upon the threshold. There is a kind of honey (saith Zenophon) which works according to the degrees of comparison; A little maketh drunk, more maketh mad, the most killeth. Beware of this little, it will draw on to the tasting of more, and if more, the working thereof will be very like this we heard off, deadly. This letting in of this little, by the eye or ear, is like the letting in of a little thief by a little window, who opens the door and gates, for the greater thiefs to enter and to make spoil. Look we carefully to this covenant with our eyes, or else all former resolutions will be broken, for the eyes are Panders for pleasure, Purveyors and Caterers for lusts: As in some cases our eyes watch for us, so, in this case, we must watch our eyes. 2. And we must look well too, and keep a strong watch over our imagination: That is a gadding faculty also; and we must follow it with our best observation, as a mother's eye doth her little child, which is newly out of her arms, full of action, and still in harms way, so we must observe our fancy; That works day and night; when the eye is bound up, that is waking, and busily employed. This imaginative faculty is the souls first wheel, ever turning, and naturally to evil; and yet, as that moves, so the other wheels stir. But it is said; That it is impossible to have command of Object. the fancy. It is the old and common objection; few are morally able to apply themselves all the day to exercises becoming the day: And then when darkness cometh, to command the fancy, to busy itself about that, which, according to rule, was done in the day time, impossible this. It is so. Few are able: none are able: Few morally able; no man possible able to do as was spoken, and, when darkness comes, as we heard. Moses hand, though a servant of the Lord, and mighty through Him, will quickly be wearied and hang down; It is the property of the Lords Arm to have it stretched out still. And this Arm of His can do, what He pleaseth; He can make a brittle glass to hold together, though knocked against a stone; This He can do, and this He hath done, but it is very extraordinary. He can make Moses endure forty days together, and keep his thoughts, as his body was, in the Mount all that time. But these are extraordinaries, and they serve like scaffolds at the first founding, and raising of a Church; and when the building is up, the scaffolds go down; we say then; That none are able to do as we heard; A man is supposed in a Christian c Homo supponitur in Christiano. . And yet we say, and we say truth, that a man may command his fancy. It hath great power over us, and we some over it, if we have not, we shall be as the swine. We must not despise what the Philosopher teacheth in his Ethics; That a just f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man is differenced from a man unjust, not by sleep, but by dreams. And we must not deny that to the fancy, in morals, which Aristotle thought possible. The words immediately Honestorum hominum honesta etiam sunt so●● nia. Arist. before, were once well weighed, though by some, now found light. They are these, or to this purpose. It is possible that our fancy in the night, may hold some conformity with the day's employment, for if our mind in the daytime be intent upon good employment, and well fixed thereon, our sleep may relish of the same employment also; and our fancy may make return of something, whereof we so fastened on in the day, as well as it will do in other vanities. The fancy indeed is a wild and ranging thing: As it may be affected by the eye, and from the stomach, we can command it no more than a flock of geese in a meadow, or of birds in the sky: if there be a distemper in the belly or g Cuju● cerebrum est in ventre, ingenium in Patinis. Agrip. ep. 28. brain, the fancy follows it; and by the representations thence, we shall see plainly it doth; if the guts be in the head, and the brains in the belly (so it is with some men, as Agrippa to his friend) the fancy will be out of order, as it is certainly out of place, for it will be in the belly too, still where the brains are. The Poet h Claud. lib. 3. Praesa●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys●st. in G●n S r. 6. ● hath resolved the case long since, what we think on in the day, we dream on in the night. He that eagerly seeks preferment in the day, may perhaps think his bed the Court, and so solicit the business in his sleep. The fancy moves, as the day's employment acteth it; As we practice in the day, we fancy in the night. If a man follow vanity in the daytime, his fancy will represent it on the bed; But he whose practice is contrary, shall find a contrary working. The Preacher i Eccles. 5. 7. gives us a good lesson. In the multitude of dreams, and many words there are also divers vanities: But fear thou God. If thou fearest God, thou needest not fear thy fancy, nor thy dreams; Thou shalt not be afraid yea thou shalt lie down, and thy sleep shall be sweet k Close thy eyes with thoughts of God, and His goodness, and thou shalt have sweet dreams, Thy fancy shall not be troubled. Ch●ysost. Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. 3. 24. Answ. . Briefly then and directly to conclude the Answer, we cannot, when darkness comes, and we are closing our eyes, we cannot then determinate our fancy to this or that object specifically: This were a conceit and fancy indeed too light to trouble our tongue or pen withal. It is as impossible so to do, as to preach sleeping, as one made believe he could, and all believed him, who knew not; That preaching was a work of a waking man. But this we say also, That we may so employ and exercise our imagining faculty in the daytime, that the same faculty may relish and taste of the day's employment. This is possible, nay it is not possible to be otherwise. Therefore, I say not, we may, but we must give all diligence to watch, and wake over our fancy, thereby to determinate it to good, which is possible, through Him we can do all things: for this determination makes such an impression, and sets, as I may say, a Bias upon the fancy in the day time, that accordingly it runs, when the outward senses are bound. We allow for humane infirmities, and know, through grace, they are dispensed with; And we may grant also, what the Philosopher hath said and concluded: If a man could be commanded to think nothing by himself, but what he should presently speak out, he nor no man were able to endure it, though but for one day l M. A. Ant. Med. lib. 12. li●. 3. p. 198. . But because we cannot attain to such a purity as we should strife after, just with the Copy, we may not wallow with the Swine: And what we cannot have an absolute command over, we will not cast away our power wholly, as who will take no charge over it at all. There are many in the world, who say they cannot, when indeed they will not; they question their power, when they should their will, and they take from their power bestowing it upon their lusts. So much to show, we may have power over our imagination if we have not lost the power over ourselves; Now it follows, That we must exercise the said power and charge, or else we shall lose ourselves in the empty conceits and Mazes thereof. Imagination seems an empty windy thing, but hath real effects; for there is a mutual working and reflux, between the will and the imagination; Imagination stirs up the will, and as the will is affected, so imagination worketh; And therefore they whose will is guided by their fancies, live more like beasts than men (in whom fantasy is the chief ruling power) and so we fall lower than the beast. For if we roll wickedness about in our imaginations, like a sweet Morsel under the tongue, we do, in so doing, personate these m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Protrept. p 30. A spark of wickedness neglected, or dallied with in the fancy, may quickly beget a flame of wickedness in the heart. Corpus opere s●rdidatur, animus voluntate. Chrysost. in Matt. Lat. tantum. Hom. 52. pleasures, which we have not opportunity outwardly to perform, which is called speculative wickedness, and greatly defileth the man, and dishonoureth God, and so answerably provoketh Him, even to give us up to our imaginations, and to cast us lose into the lap of our Delilahs', or lusts, which is the greatest judgement in the world: for when sin is let into the soul by the eye, and rolled about by the imagination, it will quickly, like a canker, eat out all the grace in the soul; and than what follows, but a filling of our hearts with Satan, and in the end a reaping the fruit of our own ways? If we suffer our fancy to brood upon lusts, we shall hatch Cockatrice eggs, or wove Spiders webs, the issue will be mischief or vanity, and so we shall wove the web of our own sorrow and shame. Therefore we must watch over our thoughts, if we regard our peace, whereof watchfulness is the preserver. They may make a thoroughfare in our mind, they must not get entertainment nor lodging there n From sin lighting upon our thoughts, it is impossible: from making a n●st there, or hatching, that we may do, and are charged so to do. We must keep our heart from resolving and saying, content. Bp. And. p. 190. . And that we may be afraid to think before God, what we are ashamed to do before men, we must consider; first, 1. That we have to do with an holy God, who specially sees the heart, and requires purity there; It is our spirits with whom God, who is a spirit, hath most communion with all; And the less freedom we take to sin here, the more argument of ● sincerity, because there is no Law to bind the inner-man, but the law of the Spirit of Grace, whereby we are a law to ourselves. But on the contrary, the more way we give to wicked imaginations, the more we show, what our actions would be, if we dared o V●s scelera admissa punitis; Apud nos & cogitare, pec●are est: Vos conscios timetis; nos etiam conscientiam solam. M. Minute. Fall p. 25. ●n. 3. in sol. S●mmum praesidu●m Regni est justitia ob opertos tumultus, & Religio ●b occultos. Card. de sap. lib. 3. ▪ for if we forbear doing evil out of conscience, we should as well forbear imagining evil, for both are alike open to God and hateful to Him; And therefore oft, where there is no conscience of the thought, God gives men up to the deed. The chief lesson than is this; As we desire and expect to have communion with God, we must address our spirits before Him p Incentiva vitiorum slatim in m●nte iugulab●s, & parvulos Babylonis allides ad Petram, etc. Hier. lib. 2. ep. 18. p. 216. ; we must be pure not in body only, but in heart also; nay we must be in our measure pure and holy as He is, if we look to see Him as He is. We must consider withal; That our unclean spirits, make us like that Spirit, who, though he commits no corporal uncleanness (some tell us of sexes in devils, or assumed by them, and of their filthiness that way q Succubuses Incubi. Zanch. de oper. Dei. lib. 4. cap. 16. Aug. de Civit. Dei lib. 15. cap. 2. ) yet he is called an unclean spirit; And as he is, he is called, which tells us, That the uncleanness of our spirits and hearts, as it is the greatest defilement, so it doth make us most like the devil. And therefore if this unclean spirit, or ourselves have stirred a sink in our souls, we must not stir it more by our imagination, but, as we use to do, when a sink is stirred, we go into a sweeter room; so we must remove our thoughts, and take off our imagination, from stirring and puddering in that filth. And this we may do, by finding it some sweeter, more cleanly and befiting work. It is certain, that the imagination hath a power, if it be put forth (but that requires an other power) to raise itself as swiftly, and as quick (which is the excellency of it) to heaven, to the high and great things there, as it will descend to hell, though it be a natural descent, to those black things there: And it is certain too, that hopes on high, will lead to thoughts on high; The nobleness of the soul, and thoughts thereof, and of great things prepared for it, will remember our imaginative faculty of noble work, of high and weighty considerations. If our affections be endeared to any sensual delight, they will drown our fancies therein: and on the other side, our fancies, quick and nimble though they be, yet will they move heavily, and die in their excessive motion to the things below, if the soul be taken up with the Love of the best things. And this leads me to the last thing, which is a more special and sovereign virtue, to help and fortify our soul against her sensual appetites; I mean such helps which reason can suggest. I know if the Eye of the Lord awe us; Job 31. if destruction from God be a terror unto us; if the spirit of holiness comes into the heart, than the work is done. 2. In the last place then, because our imagination hurteth, and betrayeth our succours within, by false representations, and by preventing reason, usurping a censure of things before our judgements try them; whereas, the office of imagination is, to minister matter to our understanding to work upon, not to lead it, much less to misled it; sith, I say, our case is so, and so depraved our faculty is; we must take great heed, and give all diligence, That, (as one excellently adviseth) we suffer not things to pass suddenly from the imagination to our will, and affection; we must ask advise first of our judgement (That is the light, and eye of the inward man, and we must pray for the inward anointing) whose office it is to weigh things in the balance and so to discern. This judgement doth acquaint the mind to balance reasons on both sides, and to turn bacl the first offers, and conceits of the mind, and to accept of nothing but first examined and tried. There is a sickness of fancy, and there is no way to cure it, but by advising with judgement. We shall (as Saul in another case) account the ways of sin and death, even the shedding our own souls blood, in the pursuit of our own appetites, and the liberty to satisfy the same; All this we shall account a compassion r 1 Sam. 23. 21. , if judgement do not come betwixt our imaginations, and will. The tumults, and distempers of the soul, though they rage in silent darkness, would be in a great measure quieted, if summoned before strength of judgement and reason. Therefore when any object, presents itself to our imagination, and solicits for admittance, we must not open before reason and judgement have done their office: We must take Souls Cons. p. 284. off ourselves, upon what ground we entertain such a conceit; whether we shall have the same judgement, after we have yielded to it as now we have? and whether we will have the same judgement of it in sickness, and death, and at the day of reckoning, as we have for the present? That which is of itself evil, is always so, at one time as well as another: if the time will come, when we shall think those things to be vain, which now we are so eagerly set upon, as if there were some great good in them; why should we not think so of them now, when as the reforming of our judgement may do us good, rather than to be lead on with a pleasing error until that time, wherein the sight of our errors will fill our hearts with horrors and shame, without hope of ever changing our condition. Think we hereon, before we have swallowed the bait: It is of specaill use to awaken the soul, and to stir up reason, cast asleep by overpowering lusts, and Satan's charms; of great use it is to scatter the clouds, through which things seem otherwise then they are, that so we may discern and judge of things, according to their true and constant nature. Is it a known and noted story; That a great Commander being ready to perish with thirst, delivered up himself and his command into his enemy's hands for a cup of drink; who, so soon as he had quenched his thirst, had these words, For how short a satisfaction, have I forfeited all my former contentments! The moral of it is as well known; It seems to imply thus much; That he did (as we all are ready to do in things) suffer the thing he desired, to pass too soon from the imagination, to affection; and he made choice before his judgement had done its office; and thereby lost the command of himself. But indeed, though there is use in it, yet in this case, it doth not press home, nor is it full to the purpose; for, if we should suppose Kingdoms in one scale, and a dish of water in an other, we know which would weigh down so low, that it would be great folly to make the comparison. But now again, if we shall but consider, how dependent a creature man is, (which doth engage his service to his God) and to how weak supports his life is beholding, and that he is, in his best estate, but vanity, and that his Crown cannot help or ease the headache, nor can all the pomp and glory of a kingdom refresh his fainting spirit, which yet (as the case may be) a dish of water may do: In this case I cannot tell whether a dish of water, though it be dearly bought, may yet be well purchased with a kingdom. Satan might speak true, All that a man hath will he give for his life a Job 2. . And had there been no more but an earthly & temporary blessing leapt up in Esau's birthright, Esau had reasoned well. I am at the point to die, and what profit shall this birthright do to me b Gen. 25. 32 . But the extremity was not so (which is very observable) he was short spirited, all for the present. The eagerness of his spirit, and his slighting the blessing (he despised his c Verse 34. birthright.) presented it so: And besides, there was an heavenly blessing wrapped up in the earthly. And therefore this example of Esau comes home, and presseth to the quick; That we follow peace with all men, and holiness, without which no man shall see the Lord * Heb. 12. ; looking diligently, lest any root of bitterness springing up, trouble us, lest there be any fornicator or profane person, as Esau, who for one morsel of meat sold his birthright. This presseth home; and therefore from this example, we must, before that things pass from our imagination to affection; now that pleasure solicits for admittance, we must thus reason; we do, in harkening unto it, adventure more than a temporal contentment, though what can countervail that damage? In yielding here and giving admittance, we may bring in a Worm, which will never die: If then judgement do its office, it will reason thus; Here are a few bitter-sweet pleasures, and here is an inch of time, in this vale of tears to take them in; I know not how soon my day may set, perhaps I may suddenly sink down as others have done, even in an eager pursuit after a shadow (my present satisfaction) and so, at once, die twice; but sooner or later, long it cannot be, (there is not much space in an inch or span of time) long it cannot be, before I go hence, and shall be seen no more; And then, when I go hence, I enter into eternity (the thought whereof swallows us up, as a drop in the ocean) where I shall meet with everlasting burn, a perishing for ever; or with pleasures at Gods right hand for evermore. Shall I then (so judgement reasoneth) prefer a short satisfaction (which will leave in the soul a very sad farewell) before an ever springing fountain of glory, and everlasting bliss? A few bitter-sweet pleasures, and these lasting but a span or inch of time, at the longest, before unmixed and unmeasurable joys through all eternity in those glorious mansions above? So our judgement debating, thus concludeth. What then is this fading, perishing, and at length tormenting contentment unto me? It is but like a flash of lightning before everlasting fire. Carnal joy is like the crackling of thorns, soon out like a lightsome flash, but spiritual joy is like the light of the Sun; what then is this poor, short, and at length tormenting pleasure unto me? When d James 1. 15. Lust hath conceived, it brings forth sin; and sin, when it is finished, brings forth death. The world passeth away, and the lusts thereof, but he that doth God's will abideth for ever e 1 John 2. 17. . Thus fare in the discovery of this sin also; The spring of it we know; The issues therefrom are as discerneable; how to stop it at the spring head, commands our care and diligence; if we be wanting at this point, our heart will wander after our eyes, and then we shall be carried like a ship in a tempest without a pilot, or like a colt that hath slipped his bridle: All will be out of frame within, and then nothing can be in order without. There will be a winking with the eyes, and a speaking with the feet, and a teaching with the fingers: for, wickedness is in the heart, and the mouth will be an open sepulchre, much corrupt communication will proceed from thence; But to them, who maintain their watch, all will work contrary: They will be framed to an orderly and sweet comportment; They shall have command over themselves, and their desires shall be made subject to an higher Law of reason and true judgement; They shall not rule but be ruled and commanded. The sum of what hath been said may be thus gathered, and put together; Pleasure is a great Enchantress; at the first encounter, she charms our senses, therefore we must be the more prepared against her; first, we must avoid all occasions; they are the beck● of pleasure, and panders for lusts; especiaby we must avoid idleness; it is pleasure's pillow, the hour of temptation, the devil's tide-time. An unemployed life is a burden to itself, and vexation; It is like the Dead sea, or a raging sea, raging rather. We must make a covenant with our eyes, they are also caterers for lusts; and watch our fancy, finding it work suitable to so noble a faculty. We must remember, That the Father of Spirits hath communion with our spirits, if after Him kept pure and holy, like a room perfumed and prepared for such an entertainment. But if unclean, then like that house, which was empty, swept, f Matt. 12. 24. and garnished for that spirit, who is most unclean, though he commit no corporal uncleanness. And this our uncleanness, which so debaseth man that noble Creature, happeneth by the sickness of the fancy; The way to cure it, is to go to our judgement for counsel before we suffer our thoughts to pass from the imagination to the affection; This is the sum. I add; we all hunt after pleasure, and strive after peace, we would find rest to our souls, and satisfaction therein; This is natural to us, though nature can never hit on the right way, that leads thereunto. If we follow the bent and bias of nature, we shall seek the living among the dead. But now tread we the paths of holiness, of righteousness, they are the ways of pleasantness, all those paths peace g Prov. 3. . Certainly were the beauty of holiness discovered unto us in any measure, our affections would be strong towards it, we should mount up with wings of Eagles, h we should 1. Esay 40. 3. run after it, and not be weary, we should walk and not faint. The straightness and weariness we find in these ways is caused through our indisposition, and untowardness to those ways, through our want of giving all diligence. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Eu●●p. Orestes. 23. A vain conceit to think of doing great things with little pains. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is the conclusion of all that are truly wise, That those great and insuperable difficulties that we usually pretend to meet with in the way that leads unto virtue, and godliness, are rather vain pretences, want of heart, sloth, and lithernesse (as St. Chrysostome in many places, specially in his ⁱ 19 Hom. to the people of Antioch) that is, mere want of courage and resolution, than difficulties really hard and insuperable. We see saith he, what your wonder-workers can do, what strange feats: They will run upon the ground like a wheel circularly; They will run up and down a rope with as much steadiness as another in Ad Pop. Ant. H. 19 plain ground. They will cast up swords like Tennis-balls and catch them again with the like ease; yet stranger things he tells of, and all attained unto by diligence and custom, provoked by a little gain. What then, saith the same Father, can we think the way or practise of virtue and holiness more difficult? and the end of that way to have less gain, and peace? overcome we the stubbornness of our Will, gain that; wind up ourselves to a resolution ( i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. 〈◊〉. we cannot by our own strength) choose we the ways of holiness; give we all diligence to walk in those paths, than we are assured, custom will make our paths easy, and pleasant, and at the end we shall have peace. The conclusion than is, Awake thy soul, give all diligence, and with the same diligence keep thy heart, for out of it are the issues of life. Ponder the path of thy feet, and let all thy ways be established k Prov. 4. 23. and 26. . §. 3. Profit. 3. The other great Enchantress of Mankind (so I find them coupled in the forementioned place l Hist. of the World. lin 2. chap. 4. § 13. p. 239. ) is profit. A restless desire of getting still more, when, though all the world were gotten, it could never satisfy, nor make a man say It is enough; It jade's a man, and tires his spirits out in an eager pursuit of that, wherewith he can no more fill himself, than a coffer with knowledge, and a bag with grace m You must not account that the chief riches, which you can put in a purse. Cl●m. Alex. paed. 3. 7. p. 173. . And yet he layeth out his precious stock of time and parts in his eager pursuit this way; which is, as if a man should furnish forth a chamber in a Thoroughfare, where he is to stay but a night, and neglect to provide himself of a Mansion in the city, where he is for ever to dwell. This is our folly, the chain of darkness over our heart; That spirit of infirmity with which we are bowed down, so as we will weary ourselves in the ways of vanity, though we find ourselves hungry and faint, as the beast, under their idols, and as the Smith working them with the strength of his arm; or if we think ourselves filled, it is as with the east-wind, or ashes instead of bread; when we awake (for now the deceitfulness of riches hath closed the eye) we shall be hungry. And it is not possible to be otherwise, for the heart turned from the Creator to the Creature must needs be empty, there being a vanity upon it; And being removed from the only and eternal Good, it must needs be like the needle, shaken off from the pole star, in an unquiet trembling condition; Like a meteor still in agitation, and doubtful suspense n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 12 29. . The way then to fill the heart, and to quiet it, is, to point it heaven-ward, where is Rest and Satisfaction. And this consideration may help to cure us of this spirit of infirmity, which clings us together that we cannot look up, to wit, that God hath summed up all our happiness in Himself, as the drops in the Ocean; All our streams of comfort come from that Sea, and must return again thither; If we have Him, we have all, if we want Him, we have nothing. Here our comforts lie strangling and divided, some in this thing, and some in that; we go to the coffer for some, and to the table for other some, and yet we are not satisfied; but in Christ these comforts are united, if we have Him, we have all; But God we cannot have, nor is it possible to feel how sweet he is, while we feel a sweetness and satisfaction in the Creature, and are feasting thereon. It was a good answer, and of great and high use, which one made, being asked where he found God, There I found God, (said he) where I left the Creature. This is all I intent here, whereby to fortify us against the deceitfulness of riches, which o Fatigant, ne● satiant tamen, Buch. in Psal. 73. verse 7. weary, but satisfy not. I do not take this to be so proper to my scope, and in some things, which would fall in here, I have presented myself elsewhere in the preface to the first part. Hitherto of such inordinate desires, which are not properly passions, but proceeding from our opinion and fantasy, our judgement and reason being put out of office, and expoling us to the full sway and power of our passions; whereby it doth appear, That we are not in greater danger in the hands of any, then of ourselves; And therefore great cause to pray; Deliver us from evil, That is, our p Quis est improbus ille? Libera me à meipso, Domine. selves from ourselves. I come now to our master-passion; The subduing of it, is like the taking in of an Arch-rebel; It is the leader and master of misrule, than which nothing doth sooner and so immediately deform God's image, and sometimes deface it utterly. This is, § 4. Anger. A very strong motion from very weak reason. It fills our house with smoke q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anger is like a smoke, it darkens reason, makes a very wise man a fool, and to do unreasonably. Achilles' speech. Hom. Iliads 18. (well compared thereunto) that we can see to do nothing in it; nay more, It deals with us, as if one should cast the master out of his dwelling, and then set fire on his house: or, as if an intemperate scold, (it is Mr Boltons' comparison r Direct. p. 98. Lege Chrysost. in Gen. hom. 53. ●. ) should justle a reverend judge out of his place, and there to take on in her talkative and scurrile manner. Just so will this absurd passion, usurp and domineer over judgement, not giving reason leave to interpose a word; whereby it comes to pass, that the man loseth the rule of his own spirit, and so becomes like a City without walls s Prov. 25. 28. ; or like a ship without stern and pilot, exposed to winds and tempests in the midst of a furious sea. This man must needs be at a loss, and make shipwreck of his wisdom and discretion and all, so as his discreet friend cannot recover him again till he hath more command of himself, for if one should repair him and deliver him to day, he will need the same help to morrow, for he will suffer wrack again by the storm of his passion; If thou deliver him, yet thou must do it again t Prov. 19 19 . So we have heard how blustering a passion this is; and what raiseth the wind, viz. that we are disposed unto it, by weakness of spirit, for the weaker any one is by years, or by sickness, the more subject unto it, as children, old persons, or u Seneca de ira. lib. 3. cap. 10. sick (so universal experience hath concluded) or by overtendernesse or niceness of mind. Therefore the wanton delicate persons are very testy x Non vis esse 〈◊〉? nè s● curiosus. Ibid. cap. 11. , very petty matters will trouble them, a spot on their garment; a bird, a dog, a glass. It puts me in mind of a delicate person, who, being Master of a feast, condemned his servant to be eat up of the Lampryes for breaking a Crystal glass; whereupon the poor boy falls down at the Emperor's feet, who was entertained at the feast, requesting only this favour, that though he knew he must die, yet he would not suffer his Master to make him meat to fishes, which are man's meat, whereto the Emporour yielded, causing all the glasse● in the house to be broken before his face, and then thrown into the fish pond where the boy should have been put; I mention this to assure us; That none are so imperious, nor more abuse their power, than your delicate persons; one hair lying out of order will more disquiet them, than a disturbance in a Commonwealth. There is another fruit of this weakness, and that is an ungoverned tongue. A great makebate, disturbing our own peace, and the peace of others. It foments and stirs up anger, and provokes more wrath: It makes the spirits keen and eager, so as words, cut like a razor, being whetted, as the Bore its tooth, in its own foam. There is a little spark of fire before us, It is at the y V●rumque in ●re. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Gen. de David & Saul Hom. 3. p. 1049. pleasure of our mouth to make more sparks, and to kindle it to a flame; and it is at the pleasure of the mouth, to ●ast water upon it, to spit it, or to treadit out. So in point of debate and contention, the fruits of Anger; It is at the service of the tongue, to kindle the heat and the fire yet more and more, and it is in the tongue to quench and put it forth. He that hath power over his tongue, shall strike at the very root of this passion, and go near to cut the ( z Salvian de guber. lib. 2. p. 71. fibras) the very small sprigs or hairs thereof; The wisest of Philosophers (if Aristotle was he) tells us; That Anger serveth as a weapon to virtue; It may well be, but then this weapon must be in a wise man's hand, who can command himself and his anger, for such a man can be angry and sin not: otherwise anger is a weapon of a strange nature; for, we do manage other weapons, and this doth manage us; our hand guideth not it, but it guideth our hand; it possesseth us, not we it. So we have heard what a weapon this is, or rather, how domineering a passion. We have heard also, what exalteth this folly; It is weakness; The remedies are answerable, whereby to get strength, and fortify ourselves against it. That person is seldom overcome of anger, who can take some command over himself in such things, which yet, we may think, do little concern that passion; but yet they do very much. For the reason why a man hath so little rule over himself in a passion, is, because he had so little comdmand over himself, when he was out of his passion: or rather, for so shall I speak more properly, because he carries himself, as one in a passion always. I have often thought on those words of Saint Paul; a 1 Cor. 6. 13. All things are lawful for me, but all things are not expedient; All things are lawful, but I will not be brought under▪ the power of any. What is this to the subduing of this passion of anger? very much; for he that can check-himselfe in things lawful, will not easily exceed in things unlawful. I have known some, who would not reach their hands to a dish, or cup so soon as they might; they would abridge themselves, and take of from that eagerness of spirit, we are subject unto: So they could keep themselves from coming under the power of the creature, and more able, by using this fitting command over themselves, to carry themselves calmly, and temperately, in the puzel of business, and tempest of humane life. He that carries himself as in a passion always, we must look to see him sometimes in a frenzy, when it would become him, to have most command over himself. He that cannot temper himself in lawful things, will run riot in unlawful. This is a point of special consideration; it takes of from niceness and weakness of spirit, which sharpeneth very much the edge of anger b Plut. Mor. de Curi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. P●d. lib. 2. cap. 1. p. 109. . I have read of one, who would put a letter up into his pocket, not breaking up the seal; which yet he knew full of news, but could not answer till the next morning; And such a letter, saith he, I know some would have broken open with their teeth, if with their fingers they could not have done it so suddenly. He doth instance in other points of abstinence, and persuades to them, and concludes thus. That man cannot easily abstain from things forbidden him, who takes his full liberty in all things, which are not forbidden him. This requires our consideration, for there is more in it, then ordinarily is conceived. But suppose a man now in his passion, what shall we say to him then? nothing, it putteth him out of his precepts quite; we must stay till he be sober, unless we can bind his hands. No sound counsel can come in, while fury is going-out. As in a tempest (saith Chrysostome) while the Sea rageth, and there is tumult and trouble; words are vain. If we will wait their season, we must stay till there be a calm c In Act. Apost. cap. 7. Hom. 17. : So here, we must stay till the storm of anger be over. This puts me in mind of a very pretty observation from Phi. Melanch, which is this. His little daughter was sent on an errand, and stayed beyond her appointed hour, which moved the mother not a little; so much, that she said, she would pay her daughter, that she would. The father heard all, but as his manner was, said nothing; went to the door, and there he sat, expecting his daughter's return. Presently after, home comes the girl. Now daughter, said the father; you are too blame, you have stayed too long, and your mother will be very short with you, for so I heard her threaten. I prithee, child, what wilt thou say to thy good mother now, for she is angry? The child answered simply d Simplice p●●rilique sententiâ ai●bat. and like a child; nothing for sooth. This answer pleased the father very well, and he made very good use of it, for this was his manner: When he observed men marching in the rage and roar of their passion, and upon the spur, than he stood stock still; When he heard them casting-up their words, from a very corrupt stomach, and calling-out, as if their tongues were their own, they might use them as they listed, then was he all that while mute as a fish; making good use of his good child's answer, nothing for sooth. And this nothing, effected something; for by this patience in That excellent servant of the Lord, he broke the violence of his adversaries impatiency; so saith Camera: who writ Mela. Life e Pag. 81. . It teacheth us how to carry ourselves towards men, carried in a passion, To say nothing. But now for a man in a passion, if he be teachable, this, which follows, may instruct him. It is a hard matter to stop our course down an hill, and it is as foolish to course there, so is it a point of difficulty to refrain the mind in a precipice f Advanc. p. 242. ; But yet some have found it possible; I say then, if a man could refrain himself, and give unto his mind (as is used in horsemanship, and wherein the old Britain's, saith Caesar g Vsu quo●idian● & exercitatione in declivi et praecipiti loco incitatos equos sustinere. Caesar. Com. flexibilem esse ad n●turam a●ri proxim● accedit. L. Ver. de Aug. , did by experience and custom much excel) the shortest stop or turn; As thus; if he could refrain his hand, or his word, when it is going out, and behold himself in a glass, before he strike or speak: And then after the heat were abated, which would quickly be, reflect, as before upon his posture, so now upon that he was about to do, I say, if he would do but thus, it would be a great preservative to prevent the next fit of his fever. We read of one h Seneca de Ira. lib. 3. cap. 12. , who, being very angry, and having his arm lifted up to punish his offending servant (over whom masters at that time too lawlessly abused their power) bethought himself very seasonably, and of what he was doing, so stayed the blow, but kept his posture; then beheld himself in a glass, to see how like a fool he stood; But he discerned more than so, that he stood, not like George on Horseback, though that is menacing, but more like a madman i Arnob. lib. 1. p. 6. 7. in sol. Lact. de Pru. D●●. cap. 5. , with his hands up, mouth drawn aside and foaming, eyes sparkling, countenance pale and much deformed; at the sight whereof, he dismissed his servant, and corrected himself, and so was better advised for afterwards. I dare say, it would calm the hastiest man living, if he would look himself in a glass, when he is angry and in a rage (but it is a point of patience) that then he might behold his impotent, and unmanly behaviour, how it disfigures, distorts and deforms him; It would help also, if, refraining his mind in such a distemper, he would reflect upon that he was (in that transportation of mind) about to do or might have done; if he can reflect upon it, he will see clearly, That it was much better for him, because he took leisure of more consideration. Of all things, which admit delay, there is nothing, that receives more advantage by it, than our passion, nor hazard, than our repentance. It is certain, what repentance gaineth by admitting no delay, anger loseth, our peace and quiet; yet deal we here clean contrary; for where we should not consider, (not whether we should repent or no) there we do; and where we should consider, there we do not. There is nothing, that can work us more sorrow, than this; nor more advantage, then if a man would suspend his actions a little, and arrest nature in her passionate march. A little time would do it, and blunt the edge of anger, as the saying over the alphabet, saith one, the Lords Prayer saith another i D. G. . But if we gain not some leisure and time here, for our better proceeding, we shall for our repentance k The end of passion, is the beginning of repentance. Fe●th. Res. 8. Plut. Mor. de Ira. . Photion advised well to hinder the Athenians from a present resolution upon the hearing of Alexander's death; News came that Alexander was dead; And the Athenians would, the same night, meet in Counsel, and determine things: Forbear till next morning said he; if Alexander be dead to day, he will be dead to morrow. Be not so hasty, this business will admit some hour's delay, and we shall proceed much more warrantably. It is very applicable here; we must not proceed hastily in any thing, for that is to proceed in a passion; if it be a fault, we are about to punish, it will be a fault anon, and too morrow, and we shall be better able to discern it, and to help it. We may do nothing while we are angry; for than we will think we may do any thing. He must not lose the power of himself, who hath an other under his. He had need have all his wits about him, that comes to drive out folly; and to understand himself very well, that would direct another. It is the wise man's lesson; The discretion of a man deferreth Anger. It is a point of wisdom to subdue betimes, Prov. 19 11. the first beginnings of unruly passions, which else, like an ill nurtured child, will grow headstrong (here we should meet with the tongue again:) And this is by giving a check and stop to ourselves, so giving time for reason to interpose, and to ask this question only, What do I? For want hereof, we observe men dealing unreasonably with senseless things, falling foul upon them, misusing the poor beast also, that doth better service in his kind, and showeth more obedience than man doth. But very Imperious and domineering over children and servants; for our spirits (as was said) stir as intemperately, and raise as great storms in our little ponds, as great persons do in their great seas l Vide dominum saevientem in servos, etc. Fluctus cosdem, etc. Lips. de cons. lib. 2. pag. 25. . I pass by them, who are so furious upon the Ox, the Horse, and the Ass, the poor Sheep also, all which do after their kind, but he that misuseth them, doth against nature. I have nothing to say to such, their folly may correct them. But when a parent is correcting his child in a passion, this may check him, if he take so much time as to consider; That he is a child, and his own, so is its fault also; This will stop his eagerness: but of this in the first part. So also when I am angry with my servant, this may check me; That though I may be bold with him, or her, being my servant, yet not so bold as to shame myself, or hurt them. Did not he that made them make me? Have we not both the same masters over us on earth? and would we not be used kindly, and gently by them? And have we not all one Master in heaven? See the first Part. chap. 4. sect. 12. and would we not all find mercy there? Yea, but he is thus and thus, and doth so and so, and so often he hath provoked me? I must check myself now with this, and it will surely calm and cool my spirit; how m Chrysost. in ep. ad Rom. cap. 8. Hom. 14. pag. 206. 2 Pet. 3. 15. Rom. 2. ●. much, and how long, God hath borne and forborn me; And can I be impatient now? The long suffering of the Lord is salvation: It was salvation to Saul, waiting till he became a Paul; so was it to Peter, waiting till he went out; To us, else we had been, before this, consumed: Mark this, and enlarge thy meditation upon it; I, it will be a means to frame upon thee that ornament of a meek and quiet spirit, which, in the sight of God, is of great price: for if I can say to myself but thus much; how long suffering hath the Lord been to me ward? I cannot be short, and eager spirited toward my brother. I cannot say more, which is more pressing and available to subdue my passionate spirit, and to gain that constant and comfortable temper, which resembles the highest region of the air, where there is still a perpetual serenity, and peace. Lastly, are they the wrongs, and unworthy usage from others hands and tongues, that have put me out of the possession of myself? or are they crosses in my estate, that trouble and disquiet me? Then thus I must check myself, By looking narrowly into myself, and up to an higher hand, as the children of wisdom have done; I must remember the ten thousand talents; There is nothing that can be thought of, of more force to win upon a passionate spirit, and to frame it to lowliness, loveliness, calmness, and unpassionatenesse (which is the cement of society and sweet converse) nothing, I say, of such force as these considerations; First, of Gods all disposing, overruling hand, who is so good, that He would suffer no evil to be, were He not so powerful, that out of the greatest evil, He can extract the greatest good. Secondly, The riches of His mercy, that forgave ten thousand talents; And should I fly at the throat of my fellow servant for a few pence? Thoughts hereof will frame us to a settled reposed estate, and an unpassionate spirit. But the remedy of remedies, the most certain and excellent remedy, whereby to shoare-up, and underprop the soul against the shake, and impetuous blustering of this weak but impotent distemper, which bloweth hard, and boasteth great things; The best remedy I say, is, To address our spirits before the Lord; To look to Him, who rebuked the winds, and Seas, and they were still. We may say of this fiery exhalation, as is said of the tongue n James 3. 8. (a fire too, and angers first o Prima semper irar● tela maledicta sunt; & quicquid non possumus imbecilli, optamus irati: Salu. De Gub. lib. 3. pag. ●1. weapon) But this unruly evil can no man tame: we must then pray, and in our prayer p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 5. 17. pray, that is, we must pray earnestly, we must wrestle and weep in our prayer before the Lord; That He would hold in our spirits, calm and meeken the same. We are taught of God, to love one another, saith the Apostle, we are so indeed, saith the Father; For no man can teach it, and if God teach not, we shall fly off and all to pieces, like an unserviceable piece of Ordnance, before we are discharged. We shall by't and devour on another. Upon every occasion, we shall fly out into sparkles of heat, like the sons of the coal as one speaketh, which if you blow, it will sparkle in your face, behold then, how great a matter a little fire kindleth q Jam. 3. 5. . We may allude here to what we read, spoken of the Leviathan r Job 41. 21. ; An angry-mans' breath kindleth coals, and a flame goeth out of his mouth. But if God meekens the spirit, if He humbles the heart, all this fire will be quenched, or, if not so, yet so kept in this fire shall be, that no burning lamps, no sparks shall leap out; I mean, nothing shall be done or spoken, which may kindle wrath: but much yielding there will be, much forbearing in the spirit of meekness, as we learn by the example of Abraham; who yields unto the younger, rather then difference shall arise. And the true son of a gracious father will yield, not to Abimelech only, but to the Herdsmen of Gerar, though the place shall Chrysost. Ibid. carry a memorial of the contention there, and injury done to jacob there, the taking from him that, which God and nature makes common; yet rather than there shall be any contention, Isaac yields, and accepts of an apology or defence afterwards, though never a word thereof true. And this is meekness, and patience indeed mildly to yield, not to superiors only, against whom, perhaps, we cannot stir and be safe; but to yield to inferiors, such we would have disdained (as job saith s Chap. 30. 1. ) to have set with the dogs of our flock. This is a point of a meek spirit indeed. And this is a spirit of Gods own framing, even His, to whom these two things do of right belong; To subdue iniquity, and pardon sin. Mark it; The Lord, He it is, who subdueth every distemper of the soul, which vexeth there; and pardons all the iniquity t Micah. 7. 18, 19 therefrom, casting it, as into the bottom of the Sea; therefore to Him we must seek. I conclude with the wise man's lessons v Prov. 16. 23. 24. Verse 32. . The heart of the wise teacheth his mouth, and addeth learning to his lips. Pleasant words are as an honeycomb, sweet to the soul, and health to the bones. He that is slow to anger is betterthen the mighty; and he that ruleth his spirit, than he that taketh a city. I know, That, before I came off from this point, I should have spoken more concerning the tongue, and the government thereof. But the subject is so large, and 〈◊〉 largely handled; That we cannot say a little of it. It is, me thinks, observable; That he, who wrote a book thereof, was a whole year (so himself saith) bethinking Drexelius. himself, what to call his book, which (if I remember) he was ten years in composing. At the length he entitled his book Phaeton, and we know what is feigned of him, as we do know, what was the original of that fiction: But the Title fits very well, and the Spirit gives good warrant to it; For the tongue is a fire, a world of iniquity x Jam. 3. 6. ; it defileth the whole body, and setteth on fire the course of nature, and is set on fire of hell. Great cause to look unto it, & to guard it well (as nature teacheth us) with all our care. But he that can master his passion, and this master passion, can master his tongue also, that is supposed: For the tongue (as we heard) is but anger's first weapon; And if we can bind the strongman, we can spoil him of his weapons, that's out of question, for it is first done. I will say but this then (for I have spoken to it before in the first part) It is the wisdom of a man to see himself speak; That is, well first to observe the way his tongue is travelling in, That he may be sure and certain, that the way is safe. Remembering still (what was said too) That a man hath fall'n more 1. 〈◊〉. dangerously by his tongue, than he hath by his foot. § 5. Of Censure. I would charm the tongue here, before I leave it; but so it is hard for man to do, nay impossible; yet I will lesson it in point of Censure, Which is a bold liberty the tongue takes, as if it had a a K. ●. Daemonolog. lib. 3. cap. 1. patent for prating, or had received another edict, that all the world should be taxed. The lessons are these, 1. Take no evidence from hearsay; It is the greatest liar in the world. Report will sully the whitest name upon earth, and when it hath done, and you would find the author, you cannot, he walks as undiscerneable as if he had his head in the clouds b Caput inter nubila conduit. vide Scal. Po●●. lib. 5. cap. 3. pag. 524. . Report nothing upon bare report, especially nothing touching any one's good-name, which, the purer it is, like a white ball, the more sullied with tossing. 2. Where thou wantest certainty, judge charitably, the best; and leave that thou canst not know to the Searcher of hearts. Indeed sometimes a man's outside, actions, words, gestures, do make an easy and plain Commentary upon the heart; we may expound the heart by them. There is a speaking with the feet, and a teaching with the c Prov. 6. 13. 14. fingers: The organ or instrument of speech is the tongue, What can the feet speak? What can the fingers teach? why, the feet can speak, and the fingers can teach, what is in the heart: Their commentary is so plain, that a man may read, frowardness is there. But now when a man's actions, his meaning and intent are of as doubtful construction as some old Characters, worn out and decayed; Take we heed now, that we read them not according to our sense, unless it be most agreeable to charity. It is a good rule; d 〈◊〉 〈◊〉 〈◊〉. We must show all the favour that may be; We must stretch out charity's mantle as wide as we can, that is, as wide, as heaven is wide, saith e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Acta Apost. 21. Hom. 44 Chrysostome, and we must note it. We are bound to give the fairest and most candid interpretations of actions and meaning as possible may be. It is Mr Perkins rule, and but the rule of charity, Be as tender of a man's meaning as with his eye, so of his actions, as perhaps he did not so, as it is suggested; if he did it, than not with a mind to do me hurt; or, if with that purpose, then by some temptation, which might have carried myself too, and upon a worse evil. Still deal tenderly we should with our brother's Name, with his Conscience, with his meaning, as tender of all this we must be, as we are of our eye, or of a glass of Crystal. 3. Speak well of the dead, or nothing at all; It is for such to trouble them, that are at rest, who are of his generation, who did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and kept his wrath for ever f Amos ●. 11. . Mark well how sadly and confidently Job speaks touching the security of the dead; mark it, I can but point to it g Job 3. from 13 to the 20 verse. . And learn we may something from the devil, when he feigned himself Samuel; That it is no point of Civility to disquiet the dead h 1. Sam. 28. 15. . 4. No, nor to disquiet those that are absent, in conjuring up their names, for they are dead to us, and cannot speak for themselves. Stay a little till Mephibosheth i 2 Sam. 16. 2. Chap. 19 27. He hath slandered thy servant, verse 27. Not slanderers 1. Tim. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. can be heard to tell his own tale, he will prove himself as sound at the heart, as he is lame in his feet, and Ziba shall be counted as he is, a Devil. 5 If the name of thy neighbour be in question and thou canst relieve it by a word, and that word but the very truth; Take heed now, Let not that precious name of thy neighbour faint and die under thy hearing for want of a word, thy speaking what thou knowest, and standest bound to speak by the bond of charity. If thou shalt be faulty in this point of charity, it is a privative censure. I keep the chief lesson last, I take it from a rule in Heraldry, this it is, 6. All k Joh. Guil. display of Heraldry. pag. 163. Animals born in Arms or Ensigns must in blazoning, be interpreted in the best sense, according to their generous and noble qualities▪ if a fox be the charge of an Escutchen, we must conceive his quality represented to be wit and cunning, not pilfering and stealing etc. I may find bad qualities in the King of beasts; I must in blazoning take the most noble; Then much more in blazoning my brother's Name; I must findeout his good qualities. So the Apostle with job, l James 5. 11. we have heard of the patience of job; not a word of his impatience. And observable it is, how David fills his mouth with saul's m 2. Sam. 1. virtues; But how if my brother have not one good quality? I must not think so; not, that any one is so buried under the rubbish of his own and Adam's ruins, but some good may be found in him, if with the Chemist, we would set the fire of our charity on work, some good might be extracted; for, as there is some rubbish in the best of men, so there is some ore too, something of God, some good in the very Worst; doubt it not, while thou canst see a poor woman puddering in the dust-heap, and finding some good there. And let this teach us, how we deal with our brother, not worse than with a dust-heap (I hope) pick-out his good and let go the bad. But if thou must fix upon the bad, as so the case may require, do it tenderly like a brother, as one knowing thyself, and thy common nature, in love, in meekness, in the spirit of meekness: so shalt thou honour thy brother, but thyself more. Chrysostome n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. In Gen. 13. Hom. 34. ●. gives us a good note. The truest sign of a man honoured with reason, is to be gentle, meek, courteous, merciful, as one that would obtain mercy; for, consider we ourselves, or others, we are vessels of earth all, which could not be cleansed with water, they must be broken o Levit. 11. 3●. read 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 wisdom, to pother 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, humility, but to pother in another man's dung, is Beetle-like, q Scarabaeum aiunt 〈◊〉 sepultum vivere, apobalsomo immersumemori. a creature, we know, which lies covered in dung, and finds sweetness 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 (blood 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 Chrysostom's words upon those of our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. In 8. Gen. Hom. 40. (judge not that ye be not judged) will serve better to stitch upon our lips; How darest thou set thyself in God's Throne, by judging thy brother? If thou wilt be a judge, judge thyself, and thy own ways, 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 than they are the storms of the soul, and will overturn all if they be not suppressed, and the heart steered aright, by the interposing of judgement and right reason. Our Affections set at liberty, are like a Multos dominos habet qui unum non habet. child set lose, and left to himself, which will cause our shame and our sorrow both. To instance; our affection of fear, not ordered and pointed right, will make us like a Roe before the hunter, or like a leaf shaken with the wind: The Apostle speaks much in one word; where fear is, there is torment, etc. a 1 John 4. 18. It slayeth without a sword; Thy b Esay 22. 2. read Edmunds upon C●sars Comment. p. 17. & p. 38. 39 slain men are not slain with the sword, nor dead in battle; How then were they slain? (for it is not proper to say, slain with famine) with c Exanimantur metu. Tr●m. A man that had his eyes covered to receive his death, and uncovered again that he might read his pardon, was found stark dead upon the scaffold. Char. chap. 16. p. 69. fear; that surprised them before the battle, and did the part of an executioner before the sword came: Such an astonishing affection fear is if not fixed upon Him, whom only we should fear. The like we may say of Love d Furori proximus ●●or. Tacit. Annal. lib. 11. , joy, Sorrow; if not placed aright, but immoderately set upon the Creature, they will swallow us up, as a ship in the quicksands. In a word; The excess of our affections do cause the greatness of our afflictions. But contrary; when our affections are well ordered, they are the wind 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 than the thing feared, as is proved by the communication of Cyrus and Tygranes. 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 soul and heart on work, and then we seek 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 voice, who said to the Sea, Be still. c Joy and sorrow have a contrary working. but being immoderate they drink and quasse up the spirits quickly and sometimes suddenly. ᶠ Oratio sine malis, avis sine alis ᵍ Si nihil curarem nihil oratem. ʰ 1. Chron. 22. 29. ⁱ 1. Chron. 28. 3. p●s meus affectus meus, eò ●eror quocunque terror. 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 moist elements, as Air and Water, which have no bounds of their own to contain them in, but those of the vessel, 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 wisdom 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 evils threaten, the more fear fixeth where it should, and then feareth no evil tidings h Fear hath torment when it is out of place, but if placed right upon God, it quieteth and calmeth the heart, it makes a mane fearless; 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 despair, but a godly sorrow putting on to obedience. These well ordered affections put the soul into a suitable pliableness, 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; joy to a delight in the best things; fear, to a fear of offending Him more than any creature; sorrow to a sorrow for sin. And this is the main and chief help to bond and order our affections, even to look up to the Lord, that as He hath planted them in the soul, He would order them so there, that they may tend to Him and for Him. Other rules and considerations there are, which may help some thing to calm our affections as followeth. 1. Let this be a standing rule; Nothing deserves our sorrow but sin, and the loss of God's favour by sin. It is seasonable at no time (I speak of some exceeding that way, for man must not have (if it might be) an Apathy, he must not be without natural affection, like a stock moved at nothing; no, This is the commendation of a true Christian, That he hath strong affections, but through God, he is mighty to command them) It is (I was saying) seasonable at no time, but at our prayers and with our instructions, saith i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ad Colos. Hom. 12. Chrysostome. It is pity, that such a sweet and fruitful affection, should, like water, run-out to waste, should be spilt upon that, which cannot profit. 2. Nothing commands our fear but God: and if we keep to Him, He will be our Sanctuary; if it be removed from Him, we shall fear every thing. 3. We must use this world, but as if we did not use it; use it, but enjoy God. In the one is changeableness and vexation, in God is no variousness, nor shadow of changing. The world and things of it, are but the cisterns of comfort; they quickly empty and dry up; God is an ever springing fountain. 4. Many things will command our love, and must have it, but we must hold it under command, and to its rule; In God, and for God: we must equal nothing unto Him, much less account of any thing above Him. He will have no corrival: that which we equal with Him, will prove our snare; that which we honour above Him, will be our shame and sorrow. 5. There are some times, when there will be some flushes of joy, some exceeding that way; as it is hard in any passion of the mind to keep just measure: But there is never more need of watchfulness then at such times. It was a fit season for the Father to be at his Sacrifice, when his Children were at the Feast. I have observed times of feasting and merriment strangely crossed; to call back the heart, which would soon forget, if not lose itself: and to teach man to fear at all times. In such cases as these, such thoughts as these may help to allay the over sweetness of our contents, as thus to think; Now I could sing for joy (for we give no time for Calvish mirth) others there are, who at this very time do sigh for heaviness of spirit; and groan under heavy pressures k Hic nuptias, ibi planctum, etc. Hier. 21. 22. lib. 2. ●. pag. 247. . As a member of the body, my passion of joy must be moderated with my compassion l Remember my bonds. Colos. 4. 18. Lege Chrysost. Calamitas illius fores pulsa● qui aliorum calamitatibus non movetur. . I will speak in Hirons words, they are to this purpose. There is a wedding in that house to day, and there they are merry; with them I should rejoice: In the other house there is a funeral, a beloved yoke-fellow, or a dear child is carrying forth to burial, there are sad hearts we are sure, I should weep with them: for this is to be like minded, to be companions with others, as members of the same body. I must think again; I know not how soon their case may be mine: Mirth and sorrow have their turns, and I know not how soon, they may exchange with me. As I shall let my heart lose in the one, the less command I shall have over it in the other: As my sensual contentment shall dilate and expand my heart; so will sorrow compress and shrink it up: If my heart be as light as a feather in the one, it may be as heavy as a stone in the other; it was Nabals m 1 Sam. 25. case. Let me ever find out something even in the midst of my mirth, Christianlike to leaven it; so I may more likely find something in my sorrow to sweeten that also. The main and principal lesson is, That we sauce our earthly joys with godly sorrow; so should all our worldly sorrow be mixed with spiritual joy. We must not let earthly contentments take up all the room in the heart; for then sorrow, when it comes, will look for the like freedom, commanding there, and stopping up the least cranny for comfort to enter in at. So much to temper and moderate our minds in the sudden flushes of joy. There is a more constant running out of our affections, in a more constant tenor of earthly things, which some at sometimes may find; if so, and our affections are enlarged beyond their bounds, such like sad and sober thoughts as these may call them in, if they take place. Is my estate prosperous? And do I over greedily seek, or highly esteem, or intemperately joy in the comforts, which prosperity affords? Let me think now, that the wicked have these things too, and more abundantly, and God's dearest children often want them. And what are they, that my heart would close withal? Nothing, for nothing they avail in the day of wrath n Prov. 23. and Prov. 10. 10. Trem: ; when we most need them, they stand fare from our help. Are they pleasures my heart would relish? let me consider, they are but for a moment, but the torment of sin is everlasting o Breve & menlaneum, qu●d delectat, aetemum; quod cruciat. . Have I contentments on every side? peace round about? all things as my heart can wish? Then I must stir up, and quicken myself the more; standing waters gather mud and dirt; wines not racked gather Lees. I must suspect my way, that it is not right; for in the world ye shall have afflictions; we have our Master's word for it, and that is as much as the earth and heavens have for their continuance. Can I expect two heavens? all contentments here; and pleasures for ever more hereafter? can I expect to triumph in heaven, and yet not to perform any worthy service in the Lord's Battle upon earth against His and our enemies? Can I expect a weight p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 5. Ser. 33. of glory, when I go hence, and no weight from the cross here? Can I think it reasonable, that the Captain should bear all the brunt, and endure all the hardness, and the Common soldier endure nothing? These considerations and such like, may give some sharp taste to allay the lushiousnesse of our contentments, that we may not over joy our comforts. § Discontent. 7. We are as prone sometimes to overlook our blessings also, and overgrieve our crosses; when our mind is overshadowed with discontent, that great disturber of our peace and quiet. It is an unreasonable passion, what else to call it in propriety of speech, I know not, but this know; it makes a man complain, he knows not for what; and to quarrel with his estate, be it never so good: Like a thorn in the foot, or an arrow in the side, it makes all places and conditions uncomfortable. It puts a man out of conceit with his own estate (which a wise man thinks the best) and into a good opinion of an others condition be it fare meaner; for what matters it, what my condition be, if to me it seems bad q Si cui sna non videtur amplissi, ma licèt totius mundi Dominus sit, tamen m●ser est sen. cp. 9 Sapiens neminem videt cu● quo se commutatatum velit. Stulitia laboral faslidio sui. Quid●fe●t qualis fit stotus tuus si libi videtur malus● Sen. ep. 9 ; if so, I must needs walk most unquietly with myself, and most unthankfully towards God. Those sons of Eliah enjoyed no small privilege, but yet that seemed nothing unto them: Egypt, where they served in clay, and brick, was now esteemed fare beyond all, when their present discontent, like dust cast into the eye, had taken from them the sight of all their good things r Numb. 16. . They are a sad example to us, that we murmur not as they did; and it tells us also, how unreasonably a discontented mind will reason. It was an answer worthy our marking, which a servant gave touching his master; he was asked, What he left his Master doing? I left him said he, seeking out cause of complaint, many blessings standing round about him the while s Plut: De tranquil. Hor. lib. 2. ep. 3. ; it is the case and manner of many, and it is (saith the same Author) as if a man should seal up his hogshead of good liquor, and drink that which is sour, and hurtful. Thus disquieting an humour discontent is; the remedies against it are, First, that we suffer not our mind too much to fix upon our grievance, for this were like a foolish patient, to chew the pill, and then we shall so much taste the bitterness of one cross, that we shall disrelish the comfort of twenty blessings. 2. It is good to look to those below us: It is certain, no man's estate is so happy, but, if his discretion be not so much the more, he may find something in it, which would sour all: nor is any man's condition so low, but he may find something which will sweeten the meanness of it; Thus than I may reason, I live not so high as others do; nor am I acquainted with others temptations: Great gates give room enough for great cares to enter in at; I am sure great temptations. I am not so rich as others; nor am I disquieted with their cares and fears: As the rich have advantage of the poor in possessing, so have the poor advantage over the rich in parting. I carry not that pomp and state, which he or she do, who ride in their coach; nor perhaps am I in so mean a condition, as he that drives it. I have not so much ease, as he or she who sit in their Sedan, (and yet that you cannot tell, for some bodies sit there, that have little ease) but this I am sure of, that in respect of bodily toil, I go at more ease, than they who sweat at so unbecoming and beastlike a burden t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. Cynicus. p. 813. Leg● Clem. Alex. paed 3. 11. p. 185. . I have not another's velvet, nor their fare, nor their ease; nor have I their stone, or their gout; I must set one thing against another u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. de Lazaro conc. 1. lege Di odd. Sicul. bib. lib. 12. ●. , it may much quiet me And thus fare the Heathen have carried us by their false light, for to this purpose they have reasoned the case, and so satisfied themselves in their present condition; we shall reason more like Christians, if we speak as we are directed by him, who was taught in the School of Christ. In all our grievances let us look to something that may comfort us, as well as discourage x D● Sibs So. Conf. p. 172. : look to that we enjoy, as well as that we want. As in prosperity God mingles some cross to diet us; so in all crosses there is something to comfort us. As there is a vanity lies hid in the best worldly good; so there is a blessing lies hid in the worst worldly evil. God usually makes up that with some advantage in another kind, wherein we are inferior to others. Others are in greater place, so they are in greater danger; others be richer, so their cares and snares be greater: The poor in the world may be richer in faith then they. The soul can better digest and master a low estate than a prosperous, and being under some abasement, it is in a less distance from God. Others are not so afflicted as we, than they have less experience of God's gracious power than we. Others may have more healthy bodies, but souls less weaned from the world. We would not change conditions with them, so as to have their spirits with their condition. For one half of our lives, the meanest are as happy, and free from cares, as the greatest Monarch: that is, whilst both sleep, & usually the sleep of the one is sweeter than the sleep of the other. What is all that the earth can afford us, if God deny health? and this a man in the meanest condition may enjoy. That wherein one man differs from another, is but title, and but for a little time; death leveleth all. There is scarce any man, but the good he receives from God, is more than the ill he feels, if our unthankful hearts would suffer us to think so. Is not our health more than our sickness? do we not enjoy more than we want? I mean of the things that are necessary; are not our good days more than our evil? And yet (so unkindly we deal with God) one cross is more taken to heart, than an hundred blessings. We should consider, God doth not owe us any thing. Those that deserve nothing should be content with any thing. We should look to others as good as ourselves (as well as to ourselves) and then we shall see it is not our own case only; who are we that we should look for an exempt condition from those troubles, which God's dearest children are addicted unto? The chief help then of our discontent is, to look up to a supreme hand; The Heathen also by their glimmering light, could discern how vain it was to strive against the absolute prerogative thereof. We must not quarrel with that condition, which God sees fit for us, for that were to blame His wisdom, who gives no account of His matters; and in so struggling we make our hands the stronger. The humbled and meekened spirit, that can resign itself, submit and wait under God's Almighty hand, shall be lifted up in Gods good time. In the mean time, having knowledge of God's excellencies, and his own vileness; He looks upon mercies, and counts himself less than the least of them: He looks upon afflictious, and under the greatest can say right humbly, It is God's mercy I am not consumed. Are his pressures many, he sees mercy in is, that they are not yet more: Sees he little light of comfort? he praiseth God he can see any at all: nay, discerneth he none at all? yet he stayeth himself upon his God and submits x I can be abased Phil. 4. 12. If we can on●c take out this lesson, it will bring with it such a Christian perfection, that we shall nor be to seek almost in any point of Christianity. Dr Airay's lectur. Object. . Yea, but how if this person, now under the rod, is not persuaded that God is his Father, though he cannot but know, that He correcteth every childey: As many as I love, I chasten y Heb. 12. 6. Revel 3. 19 Answ. . If so, yet he doth know, that God is his Lord, and thence, an humble submission must follow. As Laba● z Gen. 24. 50. and Bethuel in another case; This thing is proceeded of the Lord, we cannot therefore say either good or evil. So, whatsoever the affliction be, be it in body, goods or good name, yet he must say, for he is better instructed than they; This is proceeded of the Lord, we must say good of it. Let His will be done, so we pray; His will is done, let us submit. Woe be to these cross▪ wills a Vae oppositis voluntatibus. , they struggle, strive and tug, to pluck the neck out of God's yoke, and so put themselves to more pain. Thus still we must resolve the case, God is a debtor to no man; He may do what He will with His own; And they that deserve nothing, should be content with any thing. But this is not all, there must not be only a submission unto God's hand, but a bettering by it; we must gain by our wants, and be bettered by our afflictions. It is not gold that comes not purer out of the fining pot; he that doth not learn by affliction, will be taught by nothing. We read but of one, whose heart did not somewhat relent under the blow, and one there was, that did not, That was King Ahaz b 2 Chron. 28. 22. . In his affliction he sinned more; but we must be made more wise by it, else we lose the utility c Perdidimus utilita●●m calamitis; miserrimi fact●●s●is, & pessimi permansistis, Aug. de civi●. ib. 1. cap 33. and benefit of our affliction, which is not little to a good heart. We must in patience submit, and learn thereby to search in particular, what the sins are in our souls which God pointeth at, and would kill by the smart in our bodies. If we have worldly losses, we must search then, was not our sin covetousness, bottoming ourselves on things below? If disgrace; was not my sin ambition? If scarcity, was not my sin the abuse of God's good creatures, vainly, needlessely, unthankfully? And, if pains or aches; didst thou not offend in sinful pleasures d Lege Chrysost. ● Psal. 3. ? Thus shall we speak good of the affliction, and submit, yea, and be thankful. That is a duty of a Christian, to be thankful for afflictions, for corrections. It was good for me that I have been afflicted e Psal. 119 71. ; if it was good for him, then doubtless he spoke good of it, and was thankful. I remember, saith Chrysostome f Hom. 10. in Coloss. 3. , a very pious and holy man was used to pray thus; We give thee thanks O Lord, (Thanks was his first word) for all thy mercies from the first day, to this present day bestowed upon us, Thy unworthy servants: for those we know, for those we know not &c. for our tribulations, and for our refreshments; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &. c. for our hell here, and our Fatherly punishments, as for our Heaven hence, and our hope of rest. He puts afflictions &c. into the Catalogue or register of God's mercies, and in the first place. Indeed it is no hard matter to open the mouth in way of thankfulness for the good things of this life, as we call them; but to be thankful for the evils, that is an hard task, but yet the daily work of a true Christian. The Heathen Philosopher could say g Mar. Aur. A●t. med●●. 12. ●. sect. 2. p 197. A wise man should be fitted for all estates and conditions, like Empedocles his Allegorical Sphere, or like a square body; Throw it, you cannot overthrow it; cast it down, if you can, it will stand as upright as before, losing nothing at all of its height h Lege ●p. 168. Bas●●i. . And such a man, saith he, hath gained unto himself great rest and ●ase, for he hath g●t his mind lose from outward entanglements, and that manifold luggage wherewith we are round about encumbered. We may discern ourselves, as we do our metals, best by our falls, or casting down; if when we are thrown, our sound is flat and dull, murmuring-wise; it argues a leaden spirit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N●z●●●rz. ●at. 18. When there is a storm with cut he keeps his mind clear within. pag. 302. , which sinks under trouble, like lead into the waters: But if our sound be silverlike, clear and pleasing, it argues we are of better metal. That is not silver, which comes not clearer out of the fining pot, nor is that gold which doth not shine in the fire i Prosperity doth best discover vice; but adversity doth best discover virtue. . A good eye is for any colour, though all colours are not equally lightsome. A good ear for every sound, though every sound hath not the same gratefulness; Good teeth are for all meats that are wholesome, though all be not alike toothsome: so a sound understanding is fit for whatsoever shall happen, though every thing, which happens, is not alike pleasing. He that cannot receive evil, as we call it, from God's hand, as well as good, shows, that h● is of a crazed temper in the Inward man, as an eye that seeks after green colours; or as teeth after that which is tender, which argueth, saith the same Philosopher, Sore eyes, and unsound teeth. k Mar. Aur. lib. 10. sect 37. p. 177 I have been long upon the point, the longer that I might persuade to a contentedness in every condition; and that we might find use, and pick good out of all. But it is the Lord who persuades the heart, and He doth it, else no condition will please, seem it to others never so pleasing. To possess our souls in patience (we lose them else) is the readiest way to be eased, and in time to be exalted. The Lord teach thee the wisdom of His people; and give thee content in present things, understanding in all: He subdue thy spirit; He meeken thy heart; He fashion and mould thy will to a patiented submission unto His, that it may be as conformable thereunto, as the wax unto the seal. All this God can do, He only. And when He hath thus humbled the heart, and thus meekned the spirit, when he hath thus fashioned it, than the work is done, and nothing will be grievous. It is a remarkable speech from Mr Bradford l Fox p. 1503. ; he hath many such, but with that one I will conclude, and shut up this; Though my body be in an house, out of which I cannot come when I will (for he was in prison) yet in that I have conformed my will to Gods will, I find herein liberty enough; and for my lodging, bedding, seeding, etc. all above my worthiness; worthiness quoth I? alas! I am worthy of nothing but damnation. So he wrote to his mother; I must tell you also what he said to his friend. He was in a strong hold, near the time of his enlargement, when he was to pass to his crown, but through the fire. His friend told him, that he would, if it pleased, intercede with the Queen for his life; Do if you will, said he: if her Majesty will be pleased to give me my life, I will thank her; if my liberty, I will thank her for that; if neither of both, I will thank her still. If she will keep me here, I can thank her here; if she will send me hence to the stake, I can thank her there also. See what an humble man can do! he can smart patiently; he can suffer silently; he can receive blows and return thanks. No murmuring, no repining, no complaining in his mouth. He hath committed his cause to God. Learn how contented this man is; and observe the patience of the Saints, so I have done. CHAP. V The Sacrament of the Lords Supper, The mystery thereof. Graces required in those, who come to this Table. In case these Graces be wanting, what is to be done. Of Man's worthiness. AND now, Child, having made some discovery unto thee of those our master▪ sins and corruptions, which most dishonour our outward man, and disturb our inward peace: And having supplied unto thee some provision for the better subduing thereof, I shall now for thy better provision and preparation also, put thee in mind of two extraordinary and solemn approaches, both before the Lord, and both in the face of the Lords congregation. In the one (the Sacrament of the Lords Supper) we profess, by faith, to be one with Christ, and by union with Him to partake of all His honour and glory. In the other (falsely by some called a Sacrament also) they, who were two, are made one, joined together in so strait a band, that nothing but death, or that which is worse and more destroying then death, can dissolve. We must be well advised before we approach to either of these ordinances, for it is for life. It was well answered by one, who was asked why he took so much pains, and was so curious about his work; it is, said he, because I work to eternity m Ping● aete●●ita●i. . Much fit might the same be said in these cases; we must walk warily here, we must take pains here, for we work to eternity, we receive to eternity, and so we marry too, to our eternity; it is for life both, and beyond it, as fare as the heaven is above the earth. A glorious life depends upon the right receiving of the one; so do all the comforts of our temporary life depend upon our advised entrance into the other. I shall give thee some instructions, for this better provision for both. And first of the first, The Sacrament of the Lords Supper; therein we see the Cost of our Redemption, and the matter and substance of our Righteousness before God, which doth consist, principally, in His body broken upon the cross, and His blood communicated unto us. These holy mysteries received in due manner do instrumentally both make us partakers of the grace of that body and blood which was given for the life of the world; and imparts unto us, even in true and real, though in mystical manner, the very person of our Lord Himself, whole, perfect, and entire together with the communication of His holy Spirit, to sanctify us, as it sanctified Him, that, what merit, force or virtue, there is in His sanctified Body and Blood, we freely, fully, and wholly have by this Sacrament. And all this (for the Sacrament in itself is but a corruptible, and earthly creature; and an unlikely instrument to work such admirable effects in man) all this resteth upon the strength of His glorious power, who bringeth to pass, that the bread and cup, which He giveth, though true Bread and Wine (for our senses tell us so, and in such cases they cannot be deceived) shall be truly the thing promised; the flesh of Christ, which is meat indeed; and the blood of Christ, which is drink indeed. If we understand not this, but will ask, How can these things be n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1. Ad Tim. c. 1. Hom. 1. ? we must remember; that nothing is hard to the Lord; therefore to Him we must pray; that we may be taught of Him, and that His Spirit may reveal it unto us: That is all we are to do, for further question is needless, and fruitless. Very observable it is, that in the sixth of john, o The people finding Christ at a place, whereto, by p Verse 26. an ordinary way and means, they knew, He could not come, fall to wondering, and then to questioning, Rabbi, when camest thou hither? The disciples in the 20. of john, when Christ appeared to them in fare more strange and miraculous manner, moved no question, but rejoiced greatly in that they saw. For why? The one sort beheld only that in Christ, which they knew was more than natural, but yet their affection was not rapt therewith through any great extraordinary gladness; the other, when they looked on Christ, were not ignorant that they saw the wellspring of their own everlasting felicity; The one because they enjoyed not, disputed; the other disputed not, because they enjoyed. If then the presence of Christ with them did so much move, judge what their thoughts and affections were, at the time of this new presentation of Christ p H●●ker ec●. Pol. 5, 67. pag. 358. , not before their eyes, but within their souls. And so much for the opening and unfolding of the mysteries which we are to receive; The further manifestation we leave to Him, who worketh All in All, according to the pleasure of His good will. It follows now, That we consider how we must come addressed to this great feast of the soul, wherein our approach to an earthly banquet gives us good instruction; though the persons inviting, and the cheer to which we are invited are of a very different nature, and yet somewhat such a feast instructs. We come to a common table, specially, if invited thereto by no common person, well fitted and prepared, decently and in order; And in case we find our stomaches clogged with bad humours or feaverishly disposed, we come not at all, or we forbear to eat. This allusion Chrysostome follows and makes very useful in his 27. Hom. upon the first Epistle to the Corinthians chap. 11. toward the end; but more fully in the following Hom. near the beginning of the same; very full of instruction all. I shall follow our plain Catechism, and therefrom set down these requisites which must be in every worthy Communicant, and they are three, strongly enforced and employed in the signs before our eyes. 1. Repentance from dead works; which God gives, and it answers, The eating of the Lamb with sour herbs. There I see in the Bread (first thrashed, then put into the mill, after in the oven; All this the True Bread went through, before He was made the Shewbread to God, the Bread of Life to us) as much as the Church of old did in the q Exod. 12. 9 Lamb, which was to be roasted with fire; or in the Manna, which was ground in the mills r Numb. 11. 8. . I see in the wine poured forth, That Christ poured forth His soul unto death; and by Himself purged our sins s Heb. 1. 3. See Mr: Dearing on that text. . Hence we learn to hate sin, and to hate it with a perfect hatred, as the only ground of our misery, the creatures vanity, and of God's dishonour t Mr Raynold on the 110. Psalm, pag. 411, 412. . We see it is so hateful unto God, that He will most certainly be avenged of it. If he spare me, yet He will not spare my sin (though His own beloved Son must be punished for it.) O then! how should that be light to me, which was as heavy as a mill stone to the soul of Christ? How should that be in a throne with me, which was upon the Cross with Him? How should I allow that to be really in me, which the Lord so severely punished, when the guilt thereof was but imputed to His Son? so our second Raynolds. Therefore we should learn with David to hate every evil way, because God hates it, and suffers it not to pass unpunished; To revenge the quarrel of Christ against those lusts of ours, which nailed Him; and to crucify them for Him again; for, for that end was Christ crucified, that our old man might be crucified with Him, that the Body of sin may be, destroyed, that henceforth we should not serve sin u Rom. 6. 6. . What measure of sorrow is required in every Receiver (for it is said, The Land shall mourn x Zach. 12. 10. 12. ) the Prophet doth fully declare where he saith, And they shall look on Him, etc. The sorrow for sin, is set forth by our sorrow for such things, whereof we have the quickest sense. And such a sorrow it is passed all question, which is lasting, which makes us mourn, as David for his son, every day * 2 Sam. 13. 37. . It is a bitter sorrow, and it is accompanied with loathing y Ezech. 6. 9 43. 20. 43. . How these will stand together; Godly sorrow, I mean, and spiritual joy, is not to our purpose now: But the greater our sorrow, if it be godly, the greater our joy. The more sour our sins, the more sweet is Christ; The more loathing of them, as the alone and greatest evil, the more prising of Christ, as the only and greatest good, the choicest of ten thousands. Whether we have this grace of repentance, the trial is easy; for if we sorrow after a godly sort, behold what carefulness it works, what clearing of ourselves, what indignation, 2 Cor. 7. 11. what fear, what vehement desire, what zeal, what revenge! Infallible marks these of repentance unto life. It is now with the penitent as once it was, and as ever it will be: A sorrow to repentance is not a work of a day or two, the hanging down the head like a bulrush for a day, or an hour, as the custom is. Where there is a breaking the bands of our yoke, there is a making to go upright z Levit. 26. 13. ; a constant walking with God, as those, that have now communion and fellowship with the Father and the Son. And though this godly sorrow is more secret in the heart, and there the work also of a true penitent is most, in the well ordering thereof, and in watching over the issues therefrom; yet is it not altogether undiscernible to the outward sense; for as Mr. Dearing a Heb. 2. 11. noteth well; There is no affection in us according to to the flesh, but, if it be great, it will appear in its work; much more this which is of the Spirit of God. If thou be sorrowful, it will make thy face sad b Deprendas animi tormenta latentis in aegro Corpore, Juven. Salyr. 9 : if joy be within, it maketh thy countenance merry; if thou have a flattering heart, all the members of thy body will straight serve so vile a thing; if hatred be within thee, thy body will show it forth in all manner of cursed doing; and there is nothing that can possess the mind, but it leadeth the members in obedience of it. How much more, if the Spirit of God have replenished our minds, with these affections of godly sorrow, and spiritual joy? And so much to the first requisite. 2. The second is Faith, the hand of the soul, which the Lord createth and strengtheneth, to lay hold on eternal life by jesus Christ. In the Sacrament of the Lords Supper we see a full Redemption wrought, and a full price paid in His body broken, and blood poured forth. In the bread and wine (he that Qui dividit perdit. divides destroys the Sacrament) we have a full and complete nourishment, all that the soul can desire. But now, as the mouth is opened, so are we filled; As the heart is enlarged, so do we receive. If the mouth be shut, and the principle of life be wanting, no matter what dainties are set before us, or what put in. Therefore we must consider our Interest in the Covenant, and whether we can lay hold on a promise, for life, reconciliation, and peace: For the blood of Christ and His Body serve not for the nourishment of any, in whom they have not been as the seed of regeneration, both in pardon of sin, and change of the heart, in which conversion standeth; we must remember, Sacraments convert none, but strengthen the converted: To the fainting spirit, they are means to convey power, they increase strength c Isa. 40. 29. . The Sacraments are as the breasts of the Church, from which the living child doth suck, and is satisfied with consolations; from which the thirsty soul doth milk out, and is delighted with the abundance of her glory d Isa. 66. : But it is the living child that draweth comfort here, and the instrument by which he draweth, is Faith, which is God's 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 vessel east into the Ocean, which hath no mouth, or, if any, it is stopped. The outward man can do its part; it discerneth, tasteth, digesteth, the outward signs; But now what inward principle hath my inward man, and what help hath it from all this, in the beholding, tasting, enjoying the spiritual 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 spiritual 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 weak faith, if true, we shall receive sufficient. Our hearts (as one noteth) cannot comprehend all the wisdom of God in the wind that bloweth, how He raiseth it up, or maketh it fall again; how can we understand this wisdom of our uniting unto I●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 minds, as crucifieth the world unto us; how fare our reason is from seeing it, it skilleth not, it is sufficient if we can believe it. We believe in the Lord our God, yet we know not what is his countenance; we believe and apprehend by hope, His glory; yet neither eye can see it, nor care can hear it. We believe and see immortality, yet our heart cannot comprehend, the height, the breadth, the length, the depth. We believe the resurrection of the dead, yet we cannot understand such excellent wisdom, how life is renewed in the dispersed and scattered bones and ashes. We believe 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 wisdom to declare. Even so we believe, that our Saviour Christ and we be one, He of us, and we of Him, He the head, we the body, really, substantially, truly joined together; not by joints and sinews, but by His spirit, of which we have all received; And this unity 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 undiscernible 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 inferior nature; As thus; My mind, by the velocity 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 jesus Christ under these signs, to nourish and cheer me; if I cannot Eaglelike fly up to heaven unto Him, and on that carcase fasten and fix 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 flatness herein, a matter of such concernment; And in case Tremenda mysteria. we find no such working, then to withdraw our foot being now approaching towards those high, and awful 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 feel its union with God in Christ, all things below will seem base unto it; the soul cannot unite with them, nor be servant unto them: use them she may, but she enjoys 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 Son, that we might not perish; Love to to Christ, who so dear bought us; a Love as strong as Death; which stirs up all the powers of the Body and Soul to love Him again; so as we can think 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 Nativity, 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 largeness of affection to Him, and these steeped as it were in His blood, and crucified to His cross, and buried in His grave. And as Love to Him, so love to our Brother for His sake * Am●cum in Christa, inimical proctor 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 joins us together e Sanguis Christi coagulum Christianorum. , as the grains in one Loaf; or as the stones in an Arch▪ one staying up another; or, to speak in the Scriptures expression, as members of one Body, nay, which is yet nearer, as members one of another; we partake in one house, at one table, of one bread; here is a near Communion, and that calls for as near an union; so the Apostle reasons, 1 Cor. 10. 16, 17. One God, one Christ, one Spirit, one Baptism, one Supper, one Faith; And all this to make us one, That we may keep the unity 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 showing the kindness of the Lord g 2 Sam. 9 3. first part. p. 71. , that is, returning good for evil; This blessing them, who curse us, this is all the difficulty, 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 ●rare se c●git, l●quitur, non pr●catur, lib. 2. pag. 70. . And yet, it is much to consider, how fare a common and natural light hath lead some here, in this strait 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. d● Frat●rno amere. . And they were brothers too, betwixt whom, we read, never any other contention was, but who should die for the other k Ma●. lib. 1. ●●. 37. . So strong a natural affection hath been, and so able to endure wrongs, and to right them with good, which is our rule, and (contrary to former customs l Isid. P●lus lib. 3. epist. 126. 1 Cor 4. 12. 13. ●●ge Chrys. ad Pop. Ant. 〈◊〉. Hom. 9 ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plu●. de Frat. Am. ) wins the Crown or garland. Grace is stronger than Nature, it rivets and joins men together like twin members, eyes, hands, and feet; or like twigs on the same root, or stalk, which stick always together. But especially, if we suppose two persons communicating together at the Table of the Lord; we must needs grant, that in this Communion they see that, which will reconcile implacableness itself; for there they see a free offer of grace and peace, not only to an enemy once, but to exmitie itself; an infinite debt cancelled, a transgressor from the womb, an infinite transgressor since; yet accepted to mercy. This will beget again a love to God, and to the most implacable enemy for God's sake; thoughts of this will swallow up the greatest injuries. If our thoughts be upon the Ten thousand talents, we cannot possibly think of requiring the hundred pence; this Chrysostome m Vol. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Lege Chrysost. in cap. 8. ad Rom. Hom. 14. p. 206▪ presseth very fully and usefully in his first sermon upon that parable or debtor; We must remember always, that much love will follow, as an effect from the cause, where many sins are forgiven n Luke 7. 47. Matth. ●8. 33▪ . We cannot but think on the equity of this speech, and how inexcusable it must leave an implacable man; I forgave thee all thy debt, shouldest not thou also have had compassion on thy fellow servants. The sum is, and our rule, I must love my friend in Christ, and my enemy for Christ. Catechisms are large here, and helps many; and it is hard to meet with new meditations on so old a subject, handled so fully and usefully by many; but His good spirit lead thee by the hand, who leads unto all truth. It remains only, that I give some satisfaction to a question or two; these they are. But how if I find not these graces, Repentance, faith, charity to be in me: how then? May I go to this Table? or go I as a worthy Communicant? A weighty Question this, of high and universal concernment: For he or she that eats and drinks unworthily, are guilty of the Body and Blood of the Lord o 1. Cor. 11. 27. . The guilt of blood lieth upon them; Now the Lord ever puts a price upon blood, even upon the blood of beasts; upon the blood of man, much more; upon that blood, that was shed for man, how great a price! being the blood of God, and the price of souls. So then we must be well advised what we do; For if we spill man's blood (as God forbidden we should, for blood cries; yet if we would) we have another blood to cry unto, which cries for mercy; but if we spill this Blood, and tread it under foot, what then? whither then shall we fly for mercy, when, with our own hands, we have plucked down our Sanctuary? We spill, we cast away our right precious medicine: We must then be well advised what we do; and be humbled very low for what we have done; even to girding with sackcloth; and wallowing in dust. p Jer. 6. 26. For who is he, that may not say, even in this case, Deliver me from blood guiltiness, O Lord the God of my salvation q: And blessed be God, even the God of our salvation, that we can, in His Name, go to blood for pardon of this crimson sin, even the spilling of His Blood, for so three thousand did before us r Acts 2. ; And written it is for our example: For when the stain of This Blood was fresh on their hands, and hearts too, yet, being pricked at their hearts for it, even for the shedding of that Blood, they cried to that Blood, and were pardoned. And so having premised this, I come to the question, which hath two branches, and so shall have a double answer briefly; first to the first branch. If these graces be wanting, may I go? Quest. 1 It is not safe. If thy case be so wanting upon the balance, Answ. thou mayest more safely go to other ordinances for supply: others there are, appointed by God to cast down the lose and presumptuous, as this serves to raise up the humble, to nourish the faithful Soul. For tell me, what communion hath a proud haughty person with an humbled Lord? What hath an unbroken heart to do, with a broken Christ? What relish can a dead man take in the sweetest dainties? What pardon can an implacable man expect from the Lord, who paid our debt, to the utmost farthing? What comfort can that soul fetch from seeing blood poured out for him, who cannot at least, pour out his soul▪ in confessions before Him? Answer thyself at this point: for, if I answer, I must needs say, though to the confusion of my own face, that certainly, there is required of every communicant, that there be some Analogy, proportion, conformity or agreement betwixt our hearts, the frame of them, and the great duty or employment we are upon; I mean thus; That we bring mortified lusts before a crucified Lord; a bruised spirit before a broken Body; a soul fitly addressed to such a feast: Some drops of mercy in a free and full forgiveness of trespasses against us, before such an Ocean of mercy swallowing up the guilt of so many trespasses against Him. And surely though I define nothing at this point, yet truth there is in what I say, For I remember Chrysostome saith s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , That Discipl●● only are to come to this holy Table, such, who are taught from Christ's mouth, and live according to what they are taught. And the danger of not being such an one, and yet coming to this feast, is certainly very great too, for the Father adds in that same place t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; That he would rather suffer his own heart blood to be spilt, then that he would give the blood of Christ to a man of unclean hands, of an impure life, and known so to be; to an unworthy Communicant and discovered to come unnworthily u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . If the danger be such in giving, then much more is the danger great in Receiving, though indeed an impenitent person cannot be said properly to receive Christ, but rather to reject Him. But yet, in propriety of our speech, we say, he receives, whereas so none can do truly and properly, but a Disciple. Therefore the Father resumes it again, saying, he must be a Disciple, that comes to this feast: If not, I give and he receives, but it is a sharp sword in stead of bread x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M●tt. 26. Hom▪ 83. ●● Quest. 2. Answ. . So I leave it upon examination, and pass to the second branch; Thy worthiness. Do I come as a worthy guest? No sure; But this is the great enquiry, what worthiness? If I had such a degree of sorrow, such a measure of faith, such a length of charity, than I should think I had some worthiness in me, than I could approach with some comfort. This is the conceit and deceit too. Indeed we must know there is a worthiness in acceptation: But we will make no mention thereof at this time, none at all, but, for thy better instruction, of▪ His worthiness only▪ for whose sake our unworthiness is not imputed unto us For suppose thou hadst all Grace, Repentance first; Thou couldst gird thyself with sackcloth, and, as the Lord commands, wallow in dust, so loathing thyself; and hadst all faith too, even like precious faith; and all charity, which thou canst extend like the heavens, as the Father expresseth, and I cannot mention it too often: suppose all this; couldst thou then think thyself a worthy Communicant? I trow not. If thou wert worthy, what shouldest thou do there, It is a feast designed for the halt, the lame, the blind, for the faint, for those that have no strength, no worthiness in themselves, none at all. If thou hadst not wants very many, why shouldest thou come thither, where is such a fullness? Thou comest thither as to a well of salvation, which never drains itself, but into emptyvessels, (mark that) And therefore the more thou art wanting, the more likely, nay out of all doubt, thou shalt be filled; He filleth the hungry, the empty soul, but the rich He sendeth empty away. Therefore open not thy mouth, mention not thy worthiness, but the worthiness of the Lord jesus Christ, for He only was found Worthy. I remember Luther's words upon this point of Catechism, they are to this purpose. This thought, I am not prepared for this Supper, I am an unworthy guest for this Table, will make a man sit down astonished, and keep him off for ever from approaching thereunto. When we consider our worthiness and the excellency of that Good, which is offered there at that Table, and then compare them together, our wrothinesse is like a dark lantern, compared to the clear Sun. Therefore let this be thy trial here, saith he; Thou wantest a broken contrite heart, but dost thou not in thy prayer pray *? that is, pray earnestly y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Tom. 6. de oratione. , (a man may but James 5. 17. speak or prate in prayer, as was said, and so speak he may that he hears not himself, and expects he that God should hear him, saith Chrysostome?) dost thou not, I say, pray earnestly that the Lord would bruise it, give thee a tender spirit, sensible of all appearances of evil, of all that may offend? Thou feelest thy heart dedolent and hard, the greatest of all evils, but is it not thy burden, and thy greatest sorrow, that oppresseth thee, that such a heart thou hast? Doth not thy stone in thy heart (It is in every one's heart more or less) lie as a burdensome stone upon thee? Thou wantest faith; but dost thou not cry out, Lord work it, Lord increase it in me? Thou wantest love; But dost thou not pray? Lord spread abroad that Grace in my heart, that it may abound, and overcome all wrath, i● placablenesse, self-seeking, self-pleasing, all in me, while I am myself, being by nature the child of wrath. Hast thou wants? I know thou hast, and more than thou knowest of; but come to Him, who promiseth to supply all wants y Phil. 4. 19 . No matter how many wants there be, so thou art pressed, and loaden with them; so thou hast a true sense and feeling of them. Bring all thy wants hither, where is a fullness, a full Treasury, and that ordained (I say again) for supply of all wants. Thou art unworthy, thou knowest thou art, yes and more unworthy than thou canst think thyself, but art thou sensible thereof? very sensible. Bless God that thou art so, and now come, come z Revel. 22. 17. , The Spirit and the Bride say Come, And let him that hears say come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Come then and fear not, Come, and welcome, for though thou art no worthy guest, yet thou art an invited guest. why? I will tell thee in Luther's words, And for this very reason, because thou art unworthy a P●●●sus prop●●●a quia indignus. . There is a great disproportion, a wide difference betwixt God's thoughts, and man's thoughts; Man may have high and glorious thoughts of himself, and yet be nothing; nay an abomination in God's esteem b Rev. 3. 17. ; So may he be low and vile in his own sight, even to loathing, and be high in God's account, even to a gracious acceptation c Rev. 29. . Only then beg, entreat, cry for the spirit of the penitent, who can gird themselves with sackcloth, and wallow in dust and find sweetness there, even by putting their mouths into the dust, even thence fetching hope d ● am. 3. 29. 1 Sam. 14. 4. . In lifting up the eye to Christ, there is hope, none at all in looking downward: Breath after Him, cleave unto Him. Break through all difficulties, as jonathan did, and make way to the rock; if it be possible to perish at the fountain of Salvation, or to thirst at the head-spring of Life, there thirst, there die. But set thy face steadfastly, looking to Christ, through all, through flesh and grace (for grace is but a creature) through all; and thy salvation is sure. This in way of answer, which we may find more at large in Luther's short Catechism. So much for thy provision, and to stir up thy preparation, against thy approach to the Lords Table. I conclude this, as I find a chapter concluded touching this very subject, where I find a short rule or consideration, but of large use to direct us both before and after we have presented ourselves at this Table f Mr Reynolds Medit. on the Lords Supper. Chap. 12 ●. . How pure ought we to preserve those doors of the soul, from filthiness and intemperance, at which so often the Prince of glory Himself will enter in? The thought hereof is of high and sovereign use before we come to this Table, and it is of no less use after we have been there. Certainly we will strive to preserve the doors of the soul, those eyes and ears, that mouth and that heart also pure from filthiness and intemperance, through which and into which we profess that the Prince of Glory Himself is entered in. CHAP. VI Of Wedlock: how sacred that band: how fundamental to comfort. I. Our well and orderly entrance into that honourable estate. II. Our well ordering ourselves therein according to the dignity and honour thereof. IT follows now, that we make some provision also, against the other solemn Ordinance, wherein two are made one; That is in the day of our marriage; which day hath an influence into all the remaining days of our mortality: For, of all our civil affairs, there is none more weighty, important, of greater consequence, either for extremest outward vexation, and hearts grief, or extraordinary sweet contentment, and continual peace, than wedlock is; it is as the last sum, put at the foot of our reckoning; whereby we may read, what all comes to. As this proves, we say, it goes well with us, or ill: All our temporals, comforts and crosses lie here, as within a little map or table g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Eurip. orest. p. 20. . We must walk softly here, and very considerately, it being, according to the old saying, like a stratagem in war; we cannot err and recall it. We marry for life as was said, nay, for eternity. I shall note here for the more comfortable entrance into this estate. 1. The heady proceeding of some young folk. 2. The notorious abuse of the Minister. 3. The cunning contrivance of some parents. 4. And the consening crafty concealment of those, who are more at liberty to dispose of themselves, I mean widows and widowers. These things, I shall only point at in the first place, the better to make way unto that, I principally intent. 1. The proceeding herein of the younger folk, is like themselves, rash and heady; as if what they did to day, could be undone a month after; And so they pay for their rashness, and have time enough for repentance all their life after. How oft have I known two green heads, who could think of nothing but the present, give their consents for the undoing of themselves? But because their consent is nothing, without a fourth person (for we make no doubt but the maid or manservant is the third person, always a pander Servi 〈◊〉 juvenum. in these cases) therefore, they have agreed also witha Minister, for so poor a reward, as will pay his score at the alehouse some month after, that he shall come in and witness their consent; then, which belongs to the office, (as he straineth it) to put to the Church's seal, as a sure witness, that all is made firm. The Parents quickly hear of it, and we may be sure, it wounds deep; For now (as it is most likely in such a proceeding) neither their sorrow, nor their wealth, nor their counsel can possibly redeem their child from perpetual thraldom. A Minister, I call this man, who knit this couple, and made them one, and a minister he will be called; whether we will or no; be it so; but in my construction, it is in a large sense, so an hangman is a minister also, and in this case, he doth but the office of a very executioner; yet, which doth more debase him, in a most unlegall way. And such an one, I saw once standing before an honourable Court, for joining, by virtue of his much abused office, two persons, in condition very unequal; and as unseasonably too, in the night; within less than one hours' time after the Father of him, now newly yoked, was departed out of this world; his orders (I think they are called so; and so called to put such men in mind of their duty even to walk orderly) were taken from him, and some other penalty inflicted upon his purse, which he regarded not, for the alehouse had dried and shrunken up that before hand; and some restraint of liberty (but he was a prisoner before:) For any further punishment, it is not within the verge of that Courts jurisdiction. These points following are too high for me to examine; whether the knot which this fellow hath knit, be of that strength, as with us it is accounted? Some think not so, and have their grounds for so thinking; but if so, I mean, if being so unlawfully knit, it cannot be lawfully undone; then, whether our provision of laws in Church or Commonwealth, are not too short for the pulling out of these cankers? T●ese be matters too high for me, but, I am sure of these two things, which I speak very feelingly, as one who knows the heart of a Parent; 1. That my child is a much more valuable commodity, then is my purse, my horse or my mare. A child is a father's earthly treasure, the other are trifles in comparison, and being lost, may be made up again. It is not so with a child; if a ruffian-like-hath stolen her affections, or her away, and another, alike person or Priest, hath married them, this loss is unreparable, the Parent cannot recover or make it up again. And what can recompense this loss? A child is stolen away; she is unequally yoked for eternity, for life I am sure. The Parent now may complain sadly and that is all, for help he cannot. 2. This I know also, That, those of that sacred order (for so their orders have ranked them) deal herein most dishonourably and unworthily, and do offer such an affront to Church and Commonwealth, as in no one thing, more or a greater opprobry. I think now of the Institution of Marriage, how sacred that was, the honour and dignity of the same, and how this Minister hath abased himself, and vilified this sacred ordinance, and now I commend him to the eye of the civil Magistrate, and from his hand, to the hand of his fellow Minister, the hangman I mean, for, I pray for him, That he may suffer as a notorious malefactor: Because he doth most notoriously abuse his office, scandalise his sacred order; and, which is yet worse, doth more hurt to the Commonwealth, then hath the most notorious Rogue in Newgate. I am very sensible and sure of what I say. The servant before spoken of, must be remembered too; the Cart or Bridewell is a fit punishment for her, but too easy a punishment for such an one, who, for a trifle, will hazard the casting away her Master's jewel. I have done with the pandar and his fellow Minister both. 3. Sometimes I have observed, that the Parents on the one side, have been well pleased, and contented to wink and give secret allowance to an unwarrantable pr●●eeding; the Child they think, will choose better for itself, than they could have done. And here I must tell also, what I have seen and observed further, which is; That crosses have presently followed the conclusion of the match, which one side gave secret allowance unto, in hope of advancing their Child; either a present separation hath followed; The son hath been posted away into some foreign Country, else some strangeness of affection; for such love is quickly cold, bird like (as Clemens h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. paed. 2. 10. pag. 144. saith) it cannot be fixed. Some thing or other hath happened that crossed, and blasted all their hopes. 4. I have observed some also, being at their own liberty to make their own choice, not so careful and upright this way; They have carried things in a cloud: some things they have made more than were, some things less; some things they have concealed, which should have been made known; and some things have been presented under a colour and show, and all to compass a poor end, some wealth and repute amongst neighbours; but things have proved contrary, they have embraced a shadow, and lost the substance. They preferred a poor accessary before the principal, and so have been paid with wind, with counterfeit coin instead of currant. I could instance in some now, widows and widowers, who at this present do smart openly, and in the eyes of others, for their reservedness, their secret and cunning contrivance and imposture this way; nor could it be otherwise, for it is not God's way, we cannot expect a blessing in it. What I compass by guile and cunning, doth but serve to increase my after discomfort; A foundation i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pi●d. Nem. odd. ●. laid in unrighteousness will be like a tottering wall; at the best, but like a house built upon the sands, and tending to ruin. And therefore this should be a warning to those, who have any hand in this so weighty, and fundamental a business, the issues whereof are so great; And hence follows their rule, which is this; Look wherein a man expects the greatest good (and his expectation is larger in no other thing, then in marriage, being m●st ancient, important, fundamental to a sweet society of life, and a great number of mutual obligations, and profitable offices flowing thence) therein now, in a business of so high concernment; Let a man proceed in the greatest evidence and clearness of dealing, not swerving one jot, or hair's breadth from the ways of sincerity and truth; This is the direction, and I would have it evidence my mind, when my tongue cannot. And now, child (to make application of all to thyself, and way for thy better provision) considering the premises; That marriage is a business of such, and so great consequence, and concernment; That the band is so straight, that nothing can dissolve it but death; or that which is to be punished with death; that, if there be an error at first, it is hardly recoverable afterwards; considering all this; I, that might command thee, do entreat thee, by that worthy name called upon Thee, and thy sacred vow then given; By all the engagements of a child; such be all thy parents travel for thy good: By all the comforts thou canst hereafter look for; Be well advised first before thou dost proceed in this great business, which requires such and so much deliberation; Be, I say, well advised first; By whom? not by thine own heart, ask not counsel there, it may be, and is in such cases, strangely corrupted; nor by thine own ear, there is prejudice; nor eye, that is blinded; nor affections, they are troubled, and can give no certain answer; Nor by thyself, for now thou art not thyself; Thy judgement and reason are quite steeped in affection k Affectiones facile faciunt opiniones. . Yield thyself wholly up, to those, who have the oversight and charge over thee, that is my charge; There leave this great business and submit; Here show thy obedience as thou lookest to prosper. All thy deportment, from the years of understanding and onward, thy gesture, thy words, thy actions, should all, at all times, sweetly and childlike speak out, and show forth thy duty to, & due observance of thy parents; So as all that look on thee, may hear and read it in thy whole carriage; and all short enough to answer thy debt. ●ut here is the principal business, wherein they that have the charge over thee look to be observed; And as thou dost observe them here, so look to prosper. I will read a short story here, wherein we shall see a great example of a child's duty at this point; The greater the person was, the greater the example is: yet not so great the person, in respect of place and dignity; but we are greater than he in respect of name and profession; And therefore, if we Christians fall short at this point, our disobedience will be, as the more notorious, so the more abominable. Xenophon relates the story thus; Instit. Cyri. lib. 8. p. 665. Cyaxares would have espoused his daughter to Cyrus the great, offers him a portion answerable; A large country for her Dowry, great gifts besides: Cyrus thus nobly makes answer; I like the Stock well, I cannot dislike the Branch; The portion pleaseth and proportion both; all lovely and . But, Sir, I am a Child, and must deport myself herein Childlike; A Child is no matchmaker, unless in childish and trivial things, things of a low nature, and of but ordinary concernment; A Child must not treat at such a point as this. I have, Sir, a Father and a Mother both, as they will treat and conclude, so shall I determine and resolve you; This is the example, and see the old discipline, and awful respect of children in old Time to Fathers and Governors. And but equal it is, and very reasonable, that so it should be; for, if the Parents will determine nothing till they ask the maid l Gen. 24. 57, 58. , (whereof afterwards) how unchild like were it (to say no more) for the maid to say, or do, any thing till she ask the Parents? Esau was a bad Child of a good Father, and he shown (saith Chrysostome) his untowardness betimes, for he Ibid. matched himself, without his Parents consent. And that we may know how ill such matching thrives; It is upon everlasting record, That they were a grief of mind unto Isaac and Rebecca m Gen. 26. 35. . And certainly if we grieve the hearts of our good Parents, we do, in so doing, block up our own way to our desired blessing: so then, the best counsel I can give, and the best provision a child can make against this great and solemn time, and for the better success in this great business is; to look carefully, first to its single charge; And then to leave the rest to them, whose charge it is, and have taken upon them faithfully to discharge the same. The first is a Child's principal duty, This ruling of one well, The discharging of that little great-Cure, so as a man (souls have no sexes, as was said) may quit himself, like himself, in that single account. This I say, is every single. Bodies principal duty; Therefore of this first. 1. We are by nature ambitious of rule, like the Bramble, the more unfit to govern others, the more desirous. We love to be in authority, and have others under us, before we have got command over ourselves. We would take upon us, the charge of more souls (so doth He or She, that enter into this condition, and they must be accountable for them too, the greatest cure in the world) before we know how weighty the charge of one soul is. Marriage is an honourable estate, and if well ordered, there is nothing in the world more beautiful; And that it may be so, we must be well ordered beforehand, as befits the honour due to so sweet a society; And it were well if our sufficiency this way, and means for the well ordering of ourselves, were well tried (as in some commonwealths it hath been) before we are suffered to enter into so holy an order: unbrideled humours and unreclaimed desires are not fit for this straight bond. This band is straight, and of any band holds in the shortest, how ever we may think the contrary; neither our own will, nor the liberty we may take, but right judgement, sanctified reason, and expediency must guide us; else that, which should suppress sin, may increase and foment it: and that, which in true use doth refresh and comfort, will weaken and exhaust nature. They that marry, marry not for themselves but for posterity, family, friends: matters of great importance and of great burden; But few there are that consider it beforehand, and therefore few that carry themselves, as befitteth the ordinance, orderly and honourably in it, whence it comes to pass, that that which is the greatest good, proves the greatest evil, the fuel of sin, and matter of the greatest discontent. A man may live to forty or fifty years, and yet be very unadvised here; and so run on as the most do, of whom we may say; they know not what they do. A due consideration before hand, and care how to discharge this single cure would prevent all this, and set a man in a ready way for a future blessing. It was usefully answered to a friend desirous to know his friend's resolution, how fit it was for him being a single man to change his condition: If your own desires (said his friend) find you work enough to reelaime and keep them in; you had best forbear yet to take upon you more work in the charge over others: If it be an hard task to steer your little boat in a little River, it is not safe to venture your little skill in steering a ship through a wide Sea m Lips. cent. 1. ●p. 36. . These words imply but thus much; That every single person must examine himself well and seriously in this point; how he hath discharged his single account; how he hath ordered his little house, himself. And if he fall short here, as certainly, if he deceive not himself, he will find himself short enough; Then he or she (but we respect not sexes) must think it as well a mercy, as the very reason that God doth not trust them with more; their unfaithfulness would be the more, and their account the greater: He that is not faithful in a little, will not be faithful in more, nor shall he have much committed unto him. This intends every single body's instruction, more specially thine; Take a special charge (my child) over thyself, rule well thine own house, I mean thyself; God hath made every man a governor there. The poor man, that hath none to govern, yet may be a king in himself. When thou hast learned to rule thy own spirit, thou wilt be fit to be subject to another's, and to rule others also▪ Look up to God, and look well to thy affections, that they get not the upper hand, for than they will keep reason under foot. Look well to thy outward senses, and make a covenant there; beguile not thyself with such a mockery n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 Pelus. lib. 4. epist. 24. See ep●st. 2. 3. 4. 12. ejusdem libri. Quid hac voluntate mendacius? Aug. de civi●. 14. 4. as this; To pray against temptations, and then to run into them; If thou losest thy command over thyself, thou losest thyself; for thou wilt be as a city without a wall, where those that are in, may go out, and the enemies without may come in at their pleasure: So, where there is not a government set up, there sin breaks out, and Satan breaks in without control. This is a sacred Truth, not to be doubted of: Believe me now in what follows; I have known many, but more there have been, whom I have not known, who (neglecting this single charge; and casting off the government of themselves) have poisoned all their springs of comfort at the very head o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. E●●p. Her. F●r. p. 46. , and blasted their hopes in the very blossom, and blocked up their own way to the comfort they greedily catched at, but in a very shadow. Nay, which is more, I have known them, who have kindled a fire in their youth, that hath consumed them in their age; and some remaining coals have singed the child, not then born. Know it a truth not to be doubted, and so plain, that it needs not explication; therefore what is possible, keep thy heart as a chaste Virgin unto Christ, even to thy marriage day, and ever: Thy posterity, and the blessing upon them depends upon it. And so much touching this so necessary a charge, this so prime a duty, The looking well to ourselves, our single charge; Which cannot be to purpose, unless these single persons look up constantly to God, who is the chiefest Overseer; (Parents and others are but deputies under Him) who leads us on and holds us in every good way, and hath said, I will not leave thee, nor forsake thee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Five negatives surely I will not, verily verily I will nor. Heb. 13. 5. : And this so great a business they must commend unto Him (for it is a chief point of their charge) with the same earnestness as they desire to succeed and prosper in it. Our Lord Christ spent that whole night in prayer, before He chose His disciples: Thereby teaching us (weak and frail creatures, who have no subsistence of, or in ourselves, but all from, and in God, what we ought to do at all times; but more especially then, when matters of importance are in hand. It is of great importance, how and in what manner matters of importance are entered upon, and begun; where we may note; that nothing shall prove a blessing to me, which I have not commended to the Lord, and gained it from Him by prayer; so then, the young persons must look up to that hand, that disposeth all things, and to that hand they must submit. They must leave God to His own time, they must not tie Him to theirs; He is wise and wonderful, and accordingly doth He work for those, whose hearts are stayed upon Him. I have observed those, who have waited God's time (which is ever best, He doth all things well and in their season) so preferred in their match at the last, that it hath quite exceeded their own expectation, and the expectation of their friends; and this at such a time when they least expected, and had the least hope. I have certainly observed it so. They that wait on the Lord, shall once say they are remembered, and in a fit season: But they, who like an unserviceable piece of Ordinance, fly off before they are discharged; they who will put out themselves before their time, have broken themselves with haste, and proved like proffered wares, of the least esteem, quite disregarded. They must wait on God here in, whose hand leadeth into every good way, and gives a blessing in it: And they must wait His time also, which is a chief point of their duty. 3. The younger folk must leave this weighty business in their hands, who are deputed under God to take the cure over them, and the care thereof: And this if the single parties shall do, they have then discharged their double duty, before mentioned, which consisted, first, in the well ordering themselves, and so discharging their single cure: And then in leaving the rest, for the changing of their condition, wholly in their hands, whose charge it is, and whose duty also it is faithfully to discharge the same, and now followeth; for it is necessary I should add something thereof: I mean, touching the overseers duty. They, that are overseers of the child (Parents, or deputed so to be) must be earnest with the Lord at this point, for it is a main duty; house and riches are the inheritance of Fathers, and a prudent wife is from the Lord p Prov. 19 14. . Parents may give a good portion, but a good wife is God's gift; a great mercy and greatly to be desired. This is their first duty; The next is; 2. They must choose the man; (we regard not sexes) I say a man, not a boy, not a girl, before the face can discern the sex; parents must avoid the inconveniency of haste in so important a business, which helps to fill the world with beggary and impotency q See Censure of Travel. sect. 7. . And they must choose the man; I say the man, not his money: It is well where both meet, and then they may choose and wink, but that is not very ordinary, and therefore they must be the the more watchful; so where there is a flush of money, an high-tide of prosperity, there is commonly a low ebb of better matters, which indeed denominates a man: prosperity is a great snare, (the greater, when the young heir gins at the top first, at the same peg or height where the Father ended) and it is many times accompanied with some idleness of brain * Ad omne vo●um f●●ente ●ortuna 〈◊〉 ocium. Quint. Dec. 3. p. 32. . I need not fear this; but yet I say in way of caution, choose the man, and then the money; when I say, a man, I mean such an one, who can find meat in a wilderness; who carries his riches about him, * Cic. Parad. Sen. ep. 9 2 Chron. 25. 9 when he is stripped of his money; who hath his chief comeliness within, and yet not uncomely without, such a man they should choose. If this man be wanting, the child shall not set her eyes upon him, the parent must not. If some money be wanting, no great want, it is easily supplied; it is certain, if other things answer, some want that way, I mean in money, is not of sufficient value to hold off, or make a breach. As it was said of the talents, The Lord is able to give much more than this ʳ; But if goodness be wanting, it is a greater want than is in a light piece of gold, which in a great payment will pass not withstanding; as many great wants pass currant, where there is a great portion. Parents must show their wisdom here, else they fail in a prime duty. They must choose goodness, and not account it an accessary. Better want the money then the man s See Chrysost. of the choice of a wife. Ser. 28. Tom. 5. Non sum ex insano amatorum genere, qui vitia etiam exosculantur, ubi semel formâ capti sunt. Haec sola est quae me delectat pulchritudo, etc. calv. ep. 16. . Religion t M● Bolton direct. p. 236. and the fear of God, as it it is generally the foundation of all humane felicity, so must it in special be accounted the ground of all comfort and bliss, which man and wife desire to find in the enjoying each of other. There was never any gold, or great friends; any beauty or outward bravery, which tied truly fast and comfortably any marriage knot. It is only the golden link and noble tie of Christianity and grace, which hath the power and privilege to make so dear a bond lovely and everlasting v Mendax est omnis secularis amicitia, quae divini timoris vinculo non est ligata. Chrys. Hom. 24. in Matth. ●atin. tantum. ; which can season and strengthen that nearest inseparable society with true sweetness, and immortality. So fare Mr Bolton; and so much touching the Overseers duty, in making the choice. 3. There is another main point, That they give the child leave to approve of the choice. As the Child offers the greatest affront to Parents in giving her consent without their leave and privity; so shall Parents offer the greatest wrong to the child, that can be thought of, in concluding a match without or against the child's allowance; we have an old example hereof, and a standing rule, We will, call &c x Gen. 24. 57 58. To use constraint and force here, is the greatest piece of injury that is done in the world; yet so injurious have some Parents been, and so they have compassed their end, some estate for their child, but quite forfeited the comfort of estate, and child both. The parent's care was for that the child lest cares for; and neglected the main, the child's liking of the choice. This is most injurious dealing; nay more, not unlike his (and that was most inhuman) who joined the living to the dead y V●g. AE●. 7. . Smithfield and other places have told us the sad sequels of such matches. So then, this is the next thing belonging to the Parents charge; They will not proceed without the child's consent. But it will be said (as many times it falls out) The Parents have made a fit choice, and have asked the child's consent, but cannot have it, nor any reason (except a woman's reason) why it refuseth. And indeed so it may well be; for the elder sort cannot always give reason of what they like or dislike; (and when they can, their reason is unreasonable in such cases, no better than folly a See first part. chap. 4. 13. 4. P. 55. ;) much less sometimes can the younger. And if so, than the child must be drawn on by all fair means, and the plainest Arguments, such as true wisdom and discretion can suggest, whereby to win upon it, and sweetly to incline the will; And if after some time of trial, they cannot (by such fair means) prevail, than the worl is wide enough, they must make another choice; they must not use force, oh by no means. I think now of the sad and heavy consequences herefrom: So long as my child hath a principle of life to carry her to Church, let her not be borne thither as upon others shoulders; for she matches for herself principally, and for her life; let it be with her full consent. 4. It is proper to the parents charge, and it is a point of their wisdom also, to be watchful herein, that the parties have as little sight one of the other, as well may be, till there be some likelihood of proceeding. And then but sparingly too, till the match be made up. There are two things necessary in all matters of weight; That we have Argus his eyes, and Briareus his hands b Prima actionum Argo committtenda sunt, extrema 〈◊〉. De Aug 6. 41. p. 201. ; That is; that we walk leisurely, and circumspectly, looking with all our eyes, and deliberating with all our counsels before we determine; and when so we have done, then to dispatch speedily. Young folk are good at the latter, they will conclude quickly, they are quick at dispatch: but in point of foresight they are no body. They spell the rule backward, they dispatch first, and deliberate afterwards; which causeth so much trouble in the house, and sorrow in the world. They think not, what they do, they do to eternity. Parents must ballast them here, for they are like a ship without it: Parents must foresee and forecast with all their eyes, and more if they had them, before young folk go to fare in this business. Let this objection be nothing; I must eat good store of salt with him or her first, whom I would make my friend afterwards; There is some use in it, but not here betwixt young parties. If their affections meet for the present, they examine not, what may cause a disagreement hereafter. Let the parents look to that, and judge of their dispositions; they may do it, and they ought; the younger parties, cannot, their judgement is steeped in affection, as was said, they have little discerning further then as may fit the present; but one or both can so entangle themselves, and very quickly, that if the match should break, the weaker breaks with it, and carrieth the trouble of it to the grave. I have observed it so also; and I tell no more, but mine own observations all along. Let them have as little familiarity one with another as possibly may be, till the match be made up, and then as befitteth Christian modesty. 5. And now I suppose the match treated upon, proceeded in and concluded in such a way, as is most agreeable to Gods will and word, for in so doing we may expect a blessing. There is but one thing remains, as a close to that great business; The solemnising thereof according to the same rule. And here we require the parent's care and circumspection, at no point or circumstance more wanting; yet at no time more needful, for it is the last and chief point of their duty, and evidenceth what their sincerity hath been in all they did before, touching their proceeding in and concluding the match: They must remember now, and consider with all consideration, That they are on this solemn day laying the foundation of a new house, or family; now we know, what care we take in laying the foundation: They are now so joining two, that they make two one; and this they can do by joining hands, but there is but One, and He only, that can join hearts, and keep them joined; That marries them to Himself, and each to other, making them that day, and all their days of one heart in one house. This is a great work, and peculair to Him, who is one God blessed for ever. Therefore a main point of circumspection it is, that they do nothing this day whereby to offend His eyes, who gave them their child, all that is lovely and comfortable in their child; all the good they have, or can expect: Who makes a Unity, and keeps a Unity in the bond of peace. Certainly I am upon a great point of duty. O how careful should we be, that we give no offence here▪ And yet how is this care wanting? May we not complain here, as Chrysostome in his days c In Gen. 24. verse 67. Hom. 48. ● & Hom. 56 ● & Tom. 5. ser. 18. ? How are marriages solemnised, and in a manner, how uncomely for Christians! in such a manner, with such preparations, as if the purpose and intent were, that the devil should be the chief guest called in thither, and a blessing shut out. I remember the same Father's words in another place; If the minstrels be within, Christ is without; or if He doth come in, He turns them out d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Coloss. cap. 4. Hom. 12. ●. . I will not say so, lest I should strain the Father's words, for I cannot take his meaning so: Music is a science not to be despised, and though it be not congruous for mourning, yet it is for a feast; I suppose, there we are now. And though we are so, yet this I will say, and all that have common reason will say so with me, where such songs are, as are usual at such feasts, there Christ is not, that is certain. He is excluded: and let parents well consider, what a guest they have shut forth: such a one, who hath done all for them, from whom they expect all for hereafter. And here now, thou that art a parent shalt be judge in thine own case, supposing it to be thus: Thou hast no means whereby to prefer thy child, none at all; thou couldst not give it so much as her wedding clothes: But a friend thou hast, who would do all for thee, all to thy very hearts desire, and more. Tell us now, wouldst thou forget this friend, on the wedding day? no sure, that thou wouldst not; who ever was forgot, he should be remembered sure enough. Thy engagement to the Lord Christ is much more, and much stronger, I cannot tell thee how much more, but infinitely more, that it is; canst thou then forget to invite Christ to the wedding? Certainly no, if reason or civility can prevail any thing: nay, before and above all (or else it is nothing, for He must be chief and Lord where He comes) thou wilt, as the same Father adviseth, call Christ thither e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In ep. ad Coloss Hom. ●. : for certainly, a marriage feast cannot be well ordered, if it be not, as once it was, even thus; And both jesus was called, and His Disciples to the marriage f John 2. 2. Object. . Suppose it so, and the parents have quitted themselves well, for things are done decently and in order. But now, here is a grave question, for thus it will be said; Great reason we see, that we should invite Christ, but how can we do it? He is in Heaven, and we are on earth; He is a spirit, we flesh. That Answ. is very true, and it is fit ye should know it, that ye may keep your distance, and answerably address yourselves. And when ye have done so, according to knowledge, then observe an Analogy or congruity in this business; as thus; would you know how you may invite Christ? As thou dost thy much honoured friend before spoken of; Thou dost solemnly entreat his company that day; thy preparations are answerable to that respect thou bearest unto him; such company, such cheer, such a communion, as is every way suitable. After this manner invite Christ; but remembering still, both Christ and his Disciples, they stand close together, and can never be parted. But if Christ come in, our mirth must go out; He mars Object. 2 all our music. That is the common objection. He is too strict and sour a guest for such a time: so it is said, or so it is thought. Why? It is certain; there is a Christian liberty Answ. to be taken at this time, even by Christ's own allowance. If ever mirth be comely, then at a wedding dinner: if ever good cheer be in season, and some exceeding that way both in mirth and cheer, then at such a feast; it is not properly a feast without it, not a marriage feast I am sure: And such a feast it is even by allowance from our great Master of that feast. But now we must take this along with us: 1. There is great cause, that we should watch over ourselves, and over our affections now, more specially, because, where God gives a liberty, there man is prone to make an excess. 2. We must account that a mad mirth, which grieves the Spirit of God. 3. That to be a most unkind requital of the Lord, where He hath made our table like a full pasture, there to exalt the heart, or to lift up the heel. And all this we are apt to do, therefore must we be the more circumspect, and watchful over ourselves at such a time, that things may be done decently and in order; that all may show forth Christian honesty, prudence, wisdom, modesty. And this, because that day, having an influence into all our following days, may be so disposed and passed over, that it may be a pledge of a blessing upon all the rest. And this is according to God's holy ordinance. And so much, Child, for thy better provision and preparation for this great and solemn business; Of convenient entrance into this honourable estate, wherein I have discovered the great abuses and disorders about it, for thy better warning; and the more to engage thee to thy duty, which was twofold: The well looking to thyself, thy single cure, and then looking up to God, leaving the rest in their hands, who are thy parents, or deputed so to be; What their charge is, we have heard, even their fivefold duty. It follows now, that I add something touching our Christianlike managing this worthy and honourable estate; as befitteth the honour of it, whereon depends our comfortable living in it. 2. We suppose now, that affections at the first meeting II. §. are strongest, like a springtide; there are some certain flushes, as I may say, of Love, and joy, from the present enjoyment each of other. Here then is required more wisdom than we have to moderate our affections (now in their hot fit) and to temper them with knowledge and discretion: For this we must know, that there is as much difference betwixt these sudden flushes of love, and a well grounded affection, as is betwixt the burning heat of a fever, and the natural heat of a sound and healthy body. It is of sovereign use to help us in the guiding the stream of our affections in the right channel, to consider; Who it is, that makes the Creature so suitable, lovely and beautiful; who it is, I say, that adorns and beautifies both the Bridegroom, and the Bride. To forget this, seems as unreasonable, as it is impossible for a maid to forget her ornament, or a Bride her attire f Jer. 2. 32. . And if it be remembered, it will beget some reciprocation, both of affection and duty, to Him, from whom we have all our comeliness g Ezek. 16. 14. , and the stream of our affections will run right; We shall greatly rejoice in the Lord, for he hath clothed us with the garments of salvotion, He hath covered us with the robe of righteousness, as a Bridegroom decketh himself with ornaments, and as a Bride adorneth herself with her jewels h Isa. 61. 10. . And it will help also much to advance our affections that way, where our treasure is or should be, if we consider that expression, than which, there is not another more feeling one in all the sacred Scripture (except in the 103 psalm verse the 13.) As the Bridegroom rejoiceth over his Bride, so shall thy God rejoice over thee i Isa. 62. 5. . This consideration would much help us in the keeping our hearts to God, the sole fountain of life and happiness; and from cleaving to the Creature, which at the best, is but as a Cistern k Jer. 2. 13. , which fills and empties according as its influence is from the fountain. It would be a means to cut our expectation the shorter, that it spread not out too large towards the Creature; which (though our thoughts are otherwise, but they have no bottom) cannot satisfy; nor is it possible it should, no more than the east-wind can fill the stomach; there will be an emptiness notwithstanding, or a filling with wind, such a vanity there is, that lieth upon the Creature. And then the more we shall enlarge and widen our hearts towards it, the more the Creature may contract, and narrow itself towards us, for our just punishment; and so, the heart, finding a capacity in itself, and a narrowness in the Creature, it would find so large content in, but cannot, nor is it possible it should, there groweth a satiety, than a flatness, than perhaps a coldness: whereas a true and orderly love would have kept itself in life and heat, and have maintained a good proportion in both, &c l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Ibid. . Sin hath wonderfully poisoned our natures, and put all out of frame: And if we be left in our own hands, we shall pervert Gods good ordinance, and turn it into sin; so, that which was ordained as a remedy against sin, may prove, through our sin, an occasion to foment it the more. For indeed, those very expedient remedies (on which we may dote too much, and put too much trust unto) considered in themselves without a divine influence sanctifying them, are but crazy and sickly. They cannot put us into a sound constitution, or right temper, nor keep us in it, no more than meat and drink can, till the stomach be cleansed, and a word of blessing from the Lord of the Creature doth accompany them, but if abused to intemperancy, our good temper is more lost, our distemper is increased, as fire by fuel put unto it. The reddition or application hereof to our present purpose, is very easy, but I forbear it. Over some things we must draw a vail, and when we walk under that, we must walk the more comely, and honourably: No cover hides from God, whose eyes run to and fro through the whole world m 2. Chron. 16. 9 . But though all things are bare and naked before the Lord, even the hidden works of darkness, yet we must note that the Lord beholdeth us more narrowly, and taketh a more strict observation of our way in those places, where man's eye cannot look in upon us. There is the very trial of our sincerity and uprightness, and thither the Lords eyes come; And withal (as I may say, for the Scripture intimates so much) with a light or torch in His hand; we cannot be hid. Therefore look we must to ourselves more especially in the dark, because there we are most observed. This is a point of special consideration, and concernment to make this estate comfortable unto us, and, as it is usually called, honourable. To teach us well to order our affections, and to carry the stream thereof in a right channel. But more specially the words of Chrysostome may teach very much, these they are: He loved his people committed unto him, as the Bridegroom the Bride, and thus he bespeaks them n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. In Act. Apost. ap. 21. Hom. c 45. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I love you, said he, and ye love me; so we do well, but we do not enough, nor orderly neither, unless we fulfil the first commandment first. Let us all love Christ, with all our might, with an exceeding love, who hath done all for us, and hath exceeded to us ward: let us exceed (if there can be an exceedng that way;) Then our love will run in a right channel, from Him to Him. This concerns you and me very much, let us put to all our might here, let us love Him with fervency of spirit; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pity it is that so sweet an affection should be spent and lost upon the Creatures: that's the conclusion. 2. It will conduce much to our after content and quiet; if we, at the first, count our cost, and forecast discontent; I mean, if we expect troubles, and keep a room for them (as was said) for come they will, being the proper badge of a Christian, and the very accessaries of a married estate n 1. Cor. 7. 28. . Some men's thoughts are so youthful, that they can think of no change, but that it will be May-tide all the year; they think of nothing but the present, and that, as it is at present, it will be always; though that present time passeth, as quick as the thought, and troubles follow, as the night, the day: but this they think not of. We know whose conceit it was, that every quarter of the year would mend, and prove better and more easy to him; but it proved otherwise, for it was the vain and simple conceit of such a simple creature, whose nature is inferior to a fool; The moral is ours, and teacheth that every quarter of life, the Conjugal state more specially, hath some proper and peculiar troubles attending on it; and the more we account of them, the better we shall bear them. Things may go cross for want of care, so may they notwithstanding all our care. It is a true saying, we know not the faults of our yokefellows before we are married, nor quickly then; there is enough reason and cunning also, to hid them before. And now, that we know them, we might have known before; that two Angels are not met together; but two frail creatures; whereof the best is full enough of infirmities: And this true wisdom counts of before hand, and that is to count the cost; then nothing can come which was not expected. We must expect to enjoy blessings with afflictions o M Dearings letter. 12. ; a mingling our joy with sorrow; our wealth with some woe; a tempering heaven with earth; and this is a happy tempering, that we should neither love nor rest in this earth, above that which is meet, but acknowledge all is but vanity: and so we should love it as transitory things, and have our great delight in the Lord alone. And if this be our wisdom in this particular and more special business, then, if matters be not well, we make them well; and, if not our yoke fellows, yet ourselves the better. We must note a second thing also, for it is of great use, for the keeping the unity of the Spirit in the bond of peace; that in marriage there are two things essential to it, and seem contrary, but indeed are not; An honourable equality, and an inequality; A superiority, and an inferiority: both founded in nature upon the strength and sufficiency of one sex, and weakness and insufficiency of the other. The equality consisteth in this, that man and wife should count nothing their own; p Read Chrys. in Eph●s. cap. 5. Hom. 20. ●. mine and thine, two words that make so much difference and division in the world, must not be heard in the house between man and wife; no, never heard in that community; All things are in common betwixt them; souls, bodies, goods, friends, acquaintance, one the others; all common. The inequality or superiority consisteth in the husband's headship, and power over the wife, he is supreme as the head. Now here is a point of high wisdom; sigh a conjugal estate is a drawing together in one yoke, and the yoke seem unequal; yet to draw straight and even, and in a right path; This, I say, is a point of high wisdom, for it is taught from above q There is but one will in an house, when the will of the wife to her husband, and her husbands is subject to God. : And where this wisdom is not, there these two things, which seem contrary, but are not, will be contrary indeed; and that, which is indeed the foundation of all order, which proceedeth from unity, as the head, will cause great disorder. But where this wisdom is, this teaching from above, it will be thus discerned and exercised; The husband, superior to himself and his own will, sweetly commands himself, looking carefully there (that is the Apostles rule and method to all, that have oversight and authority over others, as well as pastors, ourselves first, then others r Acts 20. 28. 1. Tim. 4. 16. ) And so commands his wife; And she, again, as sweetly and willingly obeys him: The husband lives with his wi●e, and rules, as a man of understanding; and the wife submits, as a woman, that hath knowledge: The husband counts it his greatest dignity, to govern in the fear of God; And the wife her greatest honour to submit thereunto. It is not baseness, but a point of a nobleminde to know one's self inferior, and to demean oneself accordingly, saith Chrysostome. A wife by taking that to herself, which belongs to her husband, as s Chrysost. on Eph. 6. Hom. 22. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch●y Cor Hom. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. &c m M●● ●. his proper right and charter, doth not, in so doing, take the honour of the man, but looseth the ornament of the woman, saith the same Father in another place. Indeed there is not a more unseemly and unworthy sight, then to see a wife usurp the authority over the man; It is like a body, I have sometime seen, whose head was bowed down so close to the breast, that behind, you could scarce discern any thing but the shoulders. Certainly, it is a seemly sight, To s●e ᵗ There is much in the example of a good master to make all follow his steps; though he say nothing, yet children and servants may see enough, whereby they may be taught. Chrysost in cap. 17. Gen. bom. 40. ● the head stand out in sight; and the contrary, as unseemly. And as unseemly every whit, if the man demean himself unworthy of his place, if he be not answerable to his honour and headship, it will but disgrace him the more: being like a pearl set in lead, or a jewel in a swine's snout, a skull without brains; or an head without wit. It is not to be doubted, but the prime duty, and the very weight of the burden lieth upon the man; It is much how he leadeth the way, and draweth here: for the head is the Glory and Crown of the Body; and to be an Head imports a pre-eminence, and sovereignty; it implies also a derivation of the spirits thence to the members, which being intercepted, the body would quickly fall into a dead palsy t in corporibus, si● in imperio gravissimus est morbus qui ● capite d●ss●●ditur. Pl●n l. 4. cp. 22. ● Morbido Capite nil sanum est: aeque ullum 〈◊〉 membrum efficio suo 〈◊〉, ubi quod est principale non constat. de 〈◊〉 d. Gaber. l. 7. pag. 234. ; All which strongly argueth the man's principal charge and duty, to whom belongs the headship; and therefore is the principal and leading example; I he man by his example must lead on the wife to faith; else what is one in the flesh, will be two in the spirit, that is, divi●ed, saith Chrysologus. v Vir conjugem deducat ad fidem, ne quod un●m est ● car●● 〈◊〉 ●●● d ● sum. Ser. 10. As it is in printing, when on Sheet is set a thousand 〈◊〉 pressed after it: so when the master hath a good impression upon him, ●is 〈◊〉 is ●●sily 〈◊〉 to pr●ty If Grace that precious ointment be plentifully ●●●●e head and heart of the Master, it will quickly distil to his skirts, children and servants. The man is in his place, though of the lowest rank, yet in his place, as the great parsons in their great seas; as the Admiral ship that bears the Lantern, all steer after it: And indeed this man, though in a low estate of life, yet being out of order, can blow as big, and raise as great storms proportionably in his little pond, as the other do in their great seas, so Lipsius phraseth it x De Const. lib. 2. chap 25. see part first p. 93. The lightness of my family shall be laid to my charge, so my conscience makes me fear for la●ke of more earnest and deligent instruction which should have been done. Bishop Ridly to Master We● martyr. p. 1569. ; Therefore whether the man be in high place or low, it is very much how he leadeth the way, for he is as one that carrieth the Lantern. If the husband hath received the stamp of holiness, as was said, y Epistle to the first part. he will quickly press his household with the same impression: if Grace, that precious ointment, be in the head of the head in an house, it will, quickly distil to his skirts, Children and servants. A husband should know that he is not more above his wife, in place, then in example. Therefore what is done amiss in the house, will return upon the man, as most blame-worthy. My conscience makes me fear, that the lightness of my family shall be laid upon my charge, for lack of more earnest and diligent instruction, which should have been done, said Bishop Ridly to Master West. Woe and woe again, if we by our examples, should make others to stumble at the Truth; So john Bradford to john Careless z Martyr. pag. 1569. Pag. 1494. . It is a tradition, that Mathias the Apostle was used to say; If a goodman's neighbour did fall into any great sin, the goodman was to be blamed: for if that goodman's life had been suitable to his Rule, the Word of God, then had his example, according to rule, so awed that neighbour, that he had not so fall'n, said Clemens of Alexandria a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strom. l. 7. pag. 541. . Much more may the same be said touching the husband and the wife; the father and the child; the master and the servant; if any thing be amiss, if things go not strait in the family, it is very likely; the husband, the father, the master, walk not according to rule, but some cross or crooked way, for he is the head, the leading hand. The stars are eclipsed oftener than the greater lights, but their eclipse we observe not; but if the Sun or Moon are eclipsed, our eyes are upon them, for the one rules the day, the other the night. Inferiors fail often in their duty; but the observation is, what their Superiors, what their Governors do. They are in their little house, as the Sun and Moon are in the great world, The little great Rulers therein. Therefore it requires our Mark; That it was the Man, for whose faithfulness the Lord did undertake; I know that Abraham will command his children, and his household, etc. b Gen. 18. 19 Command, mark that; Command not so much by his Word, though that was a command too, but by example. That hath more force in it, more of that we call compulson; Abraham will command. And it was the Man, that promised for himself; I and my house will serve the Lord, joshua last 15. It was the man, and a man after Gods own heart, that said, I will walk within my house with a perfect heart; (Psal. 101.) And much reformation must follow, for the removing of the wicked from his seat and sight, and for the encouragement of the godly; as it is plain in that place: And, which is more, this was a great house, a kingdom. It was a man, and one under authority, though he had soldiers under him (and they are none of the tamest creatures) who did say to this man go, and he went, and to another come and he came; and to his servant do this, and he did it. And to put the lowest last (for indeed he was much below a Christian, but quite shames him) it was an old man, and a darkman; That had four sons, stout young men; five daughters; many servants; a great retinue; over all, this man carried himself with such authority, with such a Lord like command, but so well tempered, as his servants feared him, his children reverenced him, all honoured and loved him: In the house you might see, saith the author, c Cic. de Sent. the old paternal authority and discipline revive again. All these examples charge the man still, and good reason, that he should be accountable, being principal, and the head of the family, the chiefest pillar in it, that holds up all; And, though the wife be (as she should be) more faithful in her place, than Bibulus in his office, yet the husband carrieth the chief name of all, being the more worthy person; and Lord in the house: And the wife is well content with it; she counted the husband's honour here; and so it is: And being always (as the Moon is sometimes with the Sun) in a full aspect with her husband, than she casteth the greatest lustre, than she is most bright. Similes must not be strained Ang●riari Parabolam. too fare; Wives must not shine then the brightest, when the husband is farthest off, though then also, though not her clothes, yet her virtues may shine the clearer; for than her wisdom in governing and commanding doth fully appear, when the husband is fare off; And her husband is known thereby; He sitteth among the Elders, and her own works shall praise her in the gates. A good wife is still in full aspect with her husband. Certainly, it is the comeliest sight in the world, To see man and wife going in all things, as Peter and john went to the Temple, together, d Act 3 1. (it was spoken of before) e Epist. to the first part. where there are cloven hearts and divided tongues, there is no edifying in that house, but a Babel of confusion rather. But now suppose the case, as it is too ordinary, that the man is the weaker vessel; the head goeth the contrary way, it is so surcharged, or the heart is so like a stone; suppose the case so, that the head is so distempered and Nabal-like, that it cannot lead the way, how then? This is a cross in the way and a great one; but it must be taken up and borne; and the wife must, as was said, f Pag. 104. speak good of it: we must not choose every day: If the choice is made and the two are yoked, they must draw as well as they can, and be content. They must use all the skill they have to fit the yoke to their Neck, else it will prove an yron-yoake. Before I have chosen, (I may fit my choice to my mind; when I have chosen, I must fit my mind to my choice: before, things might have been otherwise: now they cannot; I must not now go Cross to my Cross, for that is to make it a double Cross. Patience and meekness in bearing and forbearing, g Prov. 25. 12. and 15. very notable. wins much upon a contrary disposition, and at length may overcome it; but if not, and the labour be lost: yet, as saith the h Chrysost. Tom. 5. de Lazcon. 1. Greek Father, (applying it to Ministers waiting, when God will give repentance) the reward will not be lost, no nor the labour neither, for if the wife cannot better her husband, yet she will make herself the better, as the old saying is, i Mariti ●●t●um aut tollendum, aut f●rendu●: quae tollit, maritum commodorem praestat; quae se●t, s●se meliovem facit. Aul. Gell. lib. chap. 17. and it concerns the wife, as well as the husband. But how bad soever the husband be, his badness shall not bear her out, nor have her excused for the neglect of her proper duties, and walking with God in his ways, nothing shall plead her excuse for any neglect therein. We are apt to quarrel with our blessings, much more with our crosses, and with that calling, that God hath set us in and allotted us unto. But, assuredly that excuse shall leave us speechless; though we think every thing will be of weight sufficient to have us excused, yet we shall find it but a mere conceit: nothing is of weight sufficient to excuse from the doing of duty, k First part p. 174. it shall not be an excuse for the man to say; Lord, I had done my duty as thou commandest, but that Thou gavest me a scoffing Michal; nor shall it serve the wife to say, Lord, I had done my part, had I not been yoked to a Nabal. The man failing in his duty, shall not hold the wife excused, for her failing in hers; If the man leads ill, the woman must not follow ill; it was a good answer to an abusing and an over-bearing commander, Do you what you will, I will do what I ought: l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The headhath an head. All things shall be done as you will have it, but you must command, as God will have it. The wife looseth her father's name, and must forget her father's house, but she must not forget her Lords charge, nor her vow in Baptism, nor the name was called upon her then. Her head hath an Head; and therefore she must say to her husband, as Ignatius to the Priest, All things shall be done, as you will have it, but than you must command as God will have it m Ignatius to a Priest. Chrys. Tom. 6. in vet. ●▪ Princip. p. 10. Chariu●. . The husband must command in the Lord, and so must be obeyed: if otherwise, yet he must not put out the eyes of his wife; she hath a light to guide her, besides her husband's false rule. The husband's exorbitancy from his rule, will be a cross, and no small one; a block in the wife's way, and a very clog hindering, that she cannot walk on with speed, alacrity and comfort; but is so fare from warranting the wife's aberration from the way God commands to walk in, that it the more binds and engageth her unto it, her bond is rather the straighter, as her praise will be the more. And this we must still note; Not to obey as we should, is more dangerous to society, than not to command as we should; though they shall not be unpunished that are careless in either, being both the fountain of all human society. If the wife must stand alone; so fare from an helper that her husband is an hinderer, than she stands single and charged but with her single duty; I and my maidens, saith a woman, a Queen, that had attendants answerable to her state; yet she would seek God in His own way, so should her maidens too n Esther 4. 16. : indeed she lived apart, and therefore might much better maintain her authority. It is not easy to maintain it there, either over maidens or children, where the husband in presence, will foolishly and unworthily contradict or slight the same. But however the wife must do her duty, I and my children, I and my maidens, Ester is a clear pattern, who lived apart from her Lord. And if that comes not so home, A●igals carriage is exemplary, who was very unequally yoked. But now (for I cannot pass over this point lightly,) that the husband and the wife may draw even, though the yoke seem to be, or indeed is, uneven, let them consider, the husband first; Let him remember that hour, when the father gave his daughter to him; for then the father gave his daughter out of his own hands, & from under the tender-eye of the mother, so intrusting her unto his right-hand: she leaves her dear parents and their house, that sweet society and communion there: she forsakes all these so well relishing comforts, which she found in her parent's house: nay, she forsakes herself, for she looseth her name, that is the propriety in herself. And what imports all this (saith Chrysostome o Epist. ad Cor. Hom. 26. ●. ,) but that the husband should now be to her instead of all those, as a careful father, as a tender mother, as her dearest brother, as her sweetest sister, as her only self; that in him she may find herself again. In a word, the father giving his daughter implies and expects thus much; that his daughter shall now find all those comforts summed up in her husband; in him, the Abridgement and Epitome of all. All this will be remembered if he remember that time when his wife was entrusted to his right hand. And the wife must remember also that at that very time, she engaged her word, that she would reverence her husband as a father; honour him, as her Lord; observe his eye, as her mothers; tender him, as she can her dearest brother, or sweetest sister; that she will be unto him as an haven (so the father speaks) that when her husband comes home, perhaps in some storm (as few men there are, that, from within or from without, find not winds enough to cause it,) yet then, and at such a time, he may find an haven at home, all calm there. If the wife remembers that time, she must remember, that to all this she stands bound by a most solemn promise. And thus the husband and wife both may learn and look to their proper duty; That the husband love the wife, the wife honour the husband. O beware (for this is a nice and tender point,) beware, lest we blow that coal, which will sparkle, and quickly kindle a flame; foresee and prevent all occasions, which may make the least difference or smallest division betwixt the man and his wife, for the breach will be quickly great like the Sea, p Lam. 2. 23. who can heal it? And then, that which should have been as an haven, will be a Tempestuous Sea. For when there is difference betwixt the man and the woman, the house fares no better, saith Chrysostome q In epist. ad Cor. Hom. 19 ●. , than the Ship doth in a storm, when the Master and the Pilot fall to pieces; now if the agreement be not made quickly, and the difference accorded, the Ship will fall to pieces upon the Rock. And so much touching the joynt-duty of man and wise; and that, though the yoke seem unequal, yet they may draw even; and that in case the one fail in duty, it is no excuse for the failing of both; how both are instructed, and from what time. Other duties there are, but they have been already intimated in the first part. What may more particularly concern thyself, child, whose instruction I specially intent, now briefly followeth. Every estate is subject to grievances, more specially the married; To speak briefly of them, and as briefly to give some provision against them, I rank them under two heads; fear of evils future; sense of evils present. Touching both these, the only troublers of our life and peace, some few directions. 1. There is but one thing which is evil indeed, which truly and properly is the troubler of our peace and quiet; But one thing, And that is sin: It hath so much malignity in it, that it can put a sting, and set an edge upon crosses; That it can make our good things evil to us; can turn our blessings into curses, can make our table, our bed, etc. all snares to us; It will leaven our rest and peace whereby others are edified walking in the fear of God, and in the comforts of the holy Ghost r Act. 7. 31. ; This rest and peace (a comprehension of all blessings) through sin, will slay our souls, and be our ruin, which was, as we heard, the building up of others: so malignant, so destroying, sin is; more malignant more destroying this sin is, this evil work, then is the mouth of a Lion, as the Apostle intimateth very usefully, 2 Tim. 4. 17, 18. Therefore more to be avoided, therefore we should more desire to be delivered from it, then from that devourer. For as there is but one thing properly evil, so but one thing to be feared as evil: Fear not wants, nor disgrace by wants, turn thy fear the right way, fear sin, and avoid an evil work; So Isid. Pelus. writeth to his friend s Lib. 3. ep. 101. . And it is but the conclusion, or a case long since resolved by Chrysostome t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost ●om. 4. epist. glimp. See Hom. 5. ad Pop. Ant. , Sin is the only thing to be feared, whereof he makes a full and clear demonstration thus; Suppose, saith he, they are those three great and sore evils, famine, sword, and pestilence, which threaten us? (he names them and many more) why, these are but temporary, and but the Fruit and effects of sin; they continue but their time, and shall have their end; nay suppose they are those two great winding sheets v L. Ver. Essays. 58. 330. Lege Sen. na●. quaest. lib. 6. c. 1. of the world (as one calleth them) and as the flood of ungodliness doth threaten an inundation of water, or an earthquake, plague's threatened and inflicted to wash a way sin, and as a punishment thereof: Then, yet still sin is to be feared, not those; It is foolish to fear the effect, and to allow the cause. Consider also (so the Father reasons the case or to that purpose) will x See Chrys●st. de terrae motu. Tom. 5. ser. 6. Lege Sen. Ibid. it be terrible to see the earth totter like a drunken man, and threatening confusion in an instant, and men flying before it, but they know not whither? how dreadful then will be the wrath of God, which will be heavier than the heaviest mountain, and shall be manifested from Heaven, as the just portion of sinners, sinking the soul under the same to all eternity: how dreadful will that be? and sin makes it so: if it were not for sin, though the earth shake, we could not be moved; what ever evil come upon the face of it, yet would it be good to us; it could not hurt; therefore fear not the earthquake (that is most terrible and affrighting) but fear sin the cause that makes the earth to reel: I add, and fly from it, as Moses before the Serpent; and as they fled before the earthquake y Zach. 14. 5. , and fly to Him, who is the propitiation for sin, if we so do, (as we must needs do, if we apprehend sin to be so evil, for we will avoid poison, when we know it to be so) This will take away the trouble and sting of fear, and prevent the shaking fit thereof. I have told thee a great lesson now, and to make it yet plainer, I will read it over again; Sin only is to be feared; I mean that sin I am not humbled for, I have not repent of, that only is to be feared, for it makes every thing fearful; Death, they say, is terrible; of all things most terrible; It is not so to him, who hath repent of his sin, and is at peace with God, he can die as willingly, as we can fall asleep, when we are weary. The prison, sword, fire, fearful things all, an earthquake very terrible, not so to them, who have made God their rock, and refuge, to whom they can continually resort; fear nothing but sin, and the hiding of God's loving countenance from thee; for the lightsomeness thereof is better than life. Fear the least eclipse of His light, and every thing that may cause it, for it is more refreshing to the soul, than the Sun beams to the earth. Mark this still; when sin showeth its full face (we see but the half now, and in a false glass too) and when God hideth His face, there will be, to say no more, a fainting. The servants of the Lord have been under heavy pressures, yet than they fainted not; they have been in prisons, and there they fainted not; thence they have been brought to the stake, there they fainted not; fire was put to, and flaming about their ears, and then they fainted not: but when sin shows itself, and God hides Himself, than the next news is ever, The spirit faileth. Zophars' counsel is the close hereof; If iniquity, etc. job 11. Verse 14. 15. etc. Now touching our present grievances incumbent and upon us; These are either imaginary or real; and the imaginary, as one saith, are more than the real; we make some grievances to ourselves, and we feel them so, because we fancy them so; we call for them before they come, because our imagination, (a wild and ungovernded thing) leads us and misleads; he was led with a conceit and troubled with it, who complained of a thorny way, when it was not so, but he had one in his foot. The way to help this, is to take a right scale of things, and to weigh them by judgement, which, interposing, thus resolveth and assureth: 1. As thou shalt shorten thy desires, thou shalt lengthen thy content; the poorer thou art in the one, the richer in the other. 2. Bridle thy appetite, not accounting superfluous things necessary. 3. Feed thy body and cloth it z Cultus magna cura magna virtutis incuria ex Ca●one. Cal. Inst. lib. 3. cap. 10. ser. 4. , but serve it not, that must serve thee. If thou shalt pamper or pride it, the order will be inverted, and all out of order; that which should obey, will rule. 4. Measure all things by the compass of right reason (Sin never wanted a reason, yet we call it unreasonable) by reason, I say, not by opinion a Opinioni insitum lum variare & paenitere u● Chamaeleon, etc. Lips. count. 1. ep. 12. or conceit, a fluttering, ranging thing, it can find no bottom to settle on; it is as changeable as the wind; it feeds as they say, one doth upon the air, therefore is still gaping, but never content. Lastly and chief, for it is the sum of all; be assured hereof; that outward things cannot inwardly satisfy b Capacem Dei non imple● minus Deo. . This finite, requires an infinite; He that filleth the earth with His mercies, must fill the soul with His goodness, else there will be an emptiness. Expect then a satisfaction, a filling from that hand, who alone can give it. O fare be it, if God shall enlarge thy earthly portion, and cast thy lot in a pleasant place, to say, as an unwise and unthankful people once did, We are Lords (that is, we have a full portion in a fruitful land, whereof we are Lords, and wherein we take contentment) we will come no more unto thee c Jer. 2. 31. . Look upon outwards, as cysterns, which cannot fill but from the wellhead; and being filled, empty again. How pleasant soever thy lot be in respect of them, yet say still; But it is good for me, to draw near d Psal. 73. 28. unto God; and to continue with Him too e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act● 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. 42. . And be restless in thy desire, until thou canst say, thou art the portion of my soul: Thus judgement interposing resolveth; and it helpeth much to cure the imaginary grievances of our life: for if we be poor, we are not the further from Christ; nor, if rich, are we the nearer. The like we may say of health and sickness; of honour and dishonour, even the very same, which the Aoostle speaks of that, wherein the Church of old much gloried in and doted upon, They are nothing f 1. Cor. 7. 19 Prov. 23. 4. ; Things that are not in the wise man's account; for indeed, he had an eye, that could look into and through them: And therefore as God made all things by His power of nothing, so he, having wisdom from God, made nothing of all things; nothing in reference to that one thing necessary; or nothing in reference to heaven, our putting forward or backward in our race thither-ward to our crown g He that boasteth in his riches, etc. is as as if a fellow servant, fed from the same Master, at the same table, should glory over his fellows, because his hairs are longer than his fellows, so are his nails. Cries. 1. Tim. ●om. 1. . And to the same purpose Calvine speaks upon the forenamed Scripture; For outward things, saith he, be not over-careful, or over-troubled, look that thy heart be turned, and thy life changed, then care not for other changes and turn of things below; come wants, come sickness, dishonour, disgrace, reproach and so forth; come what will or can come, they make some change or alteration with us on earth below; they altar not our state at all, they make no change at all with us above in heaven. Health is nothing, sickness nothing; riches nothing, poverty nothing; honour nothing, dishonour nothing; What then may we properly call something? That the Apostle showeth in the following words; The keeping the commandments of God; For in Christ jesus neither this, nor that availeth any thing, but A new Creature, or Faith which worketh by love h Gal. 6. 15. & 5. 6. . So much to remedy our imaginary grievances, that proceed from the sickness and distemper of our fancy, which calls things, that are not, or are nothing, as if they were, or were something; and that which indeed is, and is All, as if it were not, or nothing at all. This is the fruit of our distemper; And this, which thou hast heard, may, with a blessing from Above, give some cure and remedy unto the same. A chief remedy also it is against those, we call real grievances, whereunto notwithstanding I must say something, which now follows. There are real grievances in a married estate; not such, which we fancy to be so, but we know to be so; as we know wormwood is bitter, and honey sweet, being of the nature of the thing. And here I come to the bottom, and find the root of these also, it is our foolishness, our sin; that is it, which sours all, and brings a curse upon our blessings. As the Father saith i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Choice. Tom. 5. ser. 32. , Where Christ is, there is heaven: so truly we may say, where sin is, there is hell, for so we find it to be, even from thence, our vexation and pain. And therefore if I should speak in a word, the way to help these grievances is to pluck out the core of our wound, which puts us to all the smart and pain. That core is sin: Sin is it, which causeth our sorrowing, even sorrow upon sorrow. Therefore if we look for an ●ealing-up, pluck that core out: And then set grace against these grievances, so we may be as grieving, as sorrowing, and yet even then and always rejoicing. If Nature teach bees, not only to gather honey out of sweet flowers, but out of bitter: Shall not grace teach us to drew even out of the bitterest condition something to better our souls? Man hath learned to tame other creatures, even the wildest; Grace will teach a man, how to subdue the greatest troubles: but this is too general, more particularly thus. Learn then, sigh troubles will meet with thee; do thou sit down counting thy cost (as was said) and go forth to meet with k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c Before the storm come, be we humbled as in a storm, so when ●t comes we shall find a calm peace. Chrys. Tom. 6. vet. Test. 7. ● p. 99 them; then thou wilt be better provided and fore-armed. It is no point of wisdom, to let an enomie to surprise us, on our own ground, in our own home. Troubles will come, prepare for them, leave some room to entertain them, as was also said; And when they are come, there is an art to bear them, as there is to poise a burden, and well to fit it to the back, that it may be carried, if not without burden, yet with more ease. But now, this Christianlike bearing of troubles, this carrying our burdens patiently, and as we say, lightly and merrily away, it supposeth two main things; 1. That, through his strength, by whom we are able to do all things, we have made a through work in the great and necessary business of mortification; delicate and dainty flesh will startle more at the scratching of a pin, than mortified ●●esh upon the gridiron; They that have hungered and thirsted after righteousness, can endure to be shortened in matters of a much lower nature; and they dwell in heaven, while they sojourn on earth, cannot be much disquieted in their change; they that know, they deserve nothing, can be glad of any thing. And the way to come to through mortification, (I speak of an ordinary way) is to begin to deny thyself in small matters, thou shalt the easier do it in great. If we cannot forsake a cup of wine m See first part▪ p. 84. ; or beer which is not needful for us; we shall never be able to forsake, husband, child, house, land, for Christ's sake. If we have not the command of ourselves in a trifle, in a toy, we may never hope for it, in weighty matters; It is Mr Perkins note in his Comment. on Gal. 5. 24. And it comes seasonable here; for married persons shall have troubles in the flesh; but if we have gone throughstitch in this great work, we shall carry our troubles with ease, and our burdens lightly away. 2. This patiented bearing of troubles, supposeth a second main thing; That we have made a right choice; I do not mean of a wife, or husband, but of that, which is an all▪ sufficient good, and makes all good: Therefore, make sure of that one thing, which is necessary, that better part. Thou shalt have many sutou●s; much solicitation thou shalt find for the entertainment of other things, and for giving them the chief ●oom in thy heart; but, be peremptory in thy denial; give them not entertainment, they are but troublers of thy peace and quiet; they say and promise believe them not, they are deceitful and will change thy wages: But give this one thing, (call it godliness, or the Gospel, or Christ the kernel of the Gospel, all this it contains) give it but leave to plead for itself, why it should be entertained; and then thou canst not refuse it. Admit of but sad and serious thoughts, about the excellency of this one thing, this better part, and it is not possible then, but thou must give entertainment unto it. But then, thy thoughts must be fixed and settled, not fluttering about the mind, making a thoroughfare there; they come and are presently gone, like a flash of lightning, which makes all light about us, but is gone in an instant, and then leaves us more dark than before: It is a settled light that guides us; bestow some settled thoughts hereon, and it sufficeth; for it is not possible, that a reasonable creature should entertain such things, that are troublers of its peace, and neglect the only thing necessary, if he entertain sad and serious thoughts about it. Goodness, say they, n Mr Dearing serm. preached at the Tower. p. 6. read it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrysost. ad episcop. ob p●etatem in carc. inclus●s. Tom. 4 ●. Isid. Pelus. lib. 2. ep. 174. Ad popul. Ant. Hom. 13. is so amiable and lovely, that they, who persecute it, must commend it; and vice is so deformed, that they, who practise it, must disallow it. If o Mr Raynolds Psal. 110. p. 114. any person did seriously consider and lay together such thoughts as these; I am very busy for the affairs and passages of this present life, which will quickly vanish and pass away like a weaver's shuttle, or a tale that is told; I have another and an abiding life to live after this is over. All that I toil for here is but for the back, the belly, the bag, and the posterity: and am I not nearer to myself, than I am to my money? Am I not nearer to my soul than I am to my carkeise, or to my seed? Must I not have a being in that, when neither I nor my posterity have either back to be clothed, or belly to be fed, or name to be supported? Oh! why am I not as sadly employed about this one thing, which is the better part, beyond all comparison the better? it makes that which is bad in itself, good to me; that, which is good, better. My Eternal good depends upon it, which shall never be taken from me? If, I say, a creature, who is sad and serious in other things, can bolt them out to the bran can lay together such thoughts as these; he cannot but make choice of that, which is the only necessary thing, the better part, which shall never be taken away; and this choice is supposed to be made by him or her, who is able to bear troubles, and to carry them lightly as an easy burden. For thus such a person reasoneth; I am stripped of all things, but they have not taken from me my Treasure (as the good man said p Aug. de civet. Cap 10 l. 1. ) I have my God still, who will supply all my ne●● q Phil. 4. 19 . I am laid low now, I shall be exalted hereafter; I am made the filth of the world, and the offscouring r 1 Cor. 4. 13. of all things unto this day; But in the day of the Lord, I shall be made up with His jewels s Mal. 3. 17. ; I am persecuted for Christ now, and I suffer it; I shall hereafter reign with Christ, and according to the measure of my sufferings shall my consolations be, pressed down, running over, and so forth. Thus then look to it, that thou makest a right choice; let true judgement interpose, than the choice will be easy. Get Christ▪ Thou hast all: with Him, the heaviest yoke, the world can lay upon us, will be light and easy. In this yoke, We are not alone: He draweth with us; With him, the sharpest and most bitter things will be sweet and pleasant, for He is that Salt t 2 King. ●. 2●. , who hath changed the property of those bitter and deadly waters of Afflictions and healed them▪ Thus we may be able to bear lightly the heaviest burden▪ through Him, who strengthens us to do all things v Phil. 4 13. . Other considerations will help to support in bearing of our Burdens, as the Hand, from which they come, and the causes wherefore: they are usefully handled by Liysius x De Const. l 2. Cap. 89. ; These would take too much room there, and they are impart employed before. And so much for the bearing of our grievances, and what is required for the bearing of them lightly away, the going upright under them, and like a Christian. It follows now, that I give some rules for the preventing of snares, they fall under two heads, Snares from Plenty; Snares from Wants; All along we shall find our way is strawed with them: for such are our natures, either we find them in our way, or we lay them there; even our good things we make snares unto us; for prevention hereof, these are the rules. If riches increase, we know our rule; And if God give thee a Child, that's our rule also; Thou must not set thy heart upon them, or this. It is a resolved case, If thou wouldst keep thy Child, sacrifice it (in thy affections, I mean:) else it will be a snare, and cause unto thee no ordinary sorrow, because thy affection was extraordinary to it, so as thou couldst not sacrifice it, according to the Rule: for whatsoever lieth next thy heart, except Christ, will cause the breaking of thy heart with worldly sorrow, which worketh death. There are two things that break the hearts of parents, they are; When the Child lives ill; or dies too soon. Thou shalt be armed against these sorrows, at least thou shalt not be hurt by them, if, whilst thou hast the Child, thou art as if thou hadst it not: and, having it, if thou dost thy utmost to it, that may make thee to rejoice for the Time to come. But hereof in the first part, which I will not recall here. The same we may say of riches, If thou wouldst keep them, forsake them, deny them: Get thine heart from off them, than they can be no snare. It is notable, which Augustine saith y De Civit lib. 1. cap. 10. , No man holdeth Christ, but by confessing Him; no man keepeth his Gold, but by denying the same: If I lay up money as a Treasure, I shut out Christ; and in so doing I cause a rent in my soul as wide as Heaven, a breach like the Sea z Lam. 2 23. . The World stands in a diametral, a direct opposition to Christ, as two contrary Masters; we cannot lean to the One, but we must turn from the other; We cannot embrace the One, but we must hate the other: the heart cannot hang betwixt heaven and earth in an Equilibrium, like two scales equally poised: if the world be at our foot, and under it, than Christ is exalted, and so on the contrary. With all thy care then keep the earth, and the things of the earth in their place, under foot: Be in the world, but embrace it not, hug it not. Use the world as travellers and pilgrims (such are we;) they use things in their passage as they may further them towards their journey's end: They see many goodly houses, and much good land, but they fix not on them, they suffer them to pass, because their mind is on their country, the place where they would be. I remember what is storied of a People, whose country we only read of, as we do of Plato's commonwealth; It is a fiction, but I intent the use: They had of gold and silver good store to make their necessary provision with all, but none for ostentation or show to adorn their cupboards; what could be spared from their very necessaries, they must make thereof vessels of dishonour, such as we set at our foot, in plain English, chamberpots, or the like. And there was this good in it (said the merry Knight) * V●opie. Th. Mori. lib. 2. pag. 160. when their silver and gold should be required they could not be unwilling to part with that which before they had set so low as their foot. This gives us the very reason whence it is, That some are so well contented when they are disposessed of their possessions: when they had them, they had them, as if they had them not; They kept them at their foot, fare enough from their heart; And being taken from them, they lose but what before they counted loss a Phil. 3. 7. , and so are able to take joyfully the spoiling of their goods b Heb. 10. . But this is but half the reason, the other necessarily follows: For if we would not have our riches a snare unto us, then as they must be set at the foot, so Christ must be embraced as the only Treasure, and so laid to heart. And this will be, if we consider this to purpose, which follows: He made himself poor, to make us rich; he emptied himself, to fill us;▪ he stripped himself, to us; he was wounded, that by his stripes we might be healed; He was made a curse, that we might be made a blessing; He died, that we might live. If we think on this▪ nothing can seem too much to do, nor too heavy to suffer for Him. I remember a lovely answer of a Wife to her Husband, And because a story depends upon it, I will set down the whole relation, which is this; c Xenephon. de Iust●tut. Cyri. l. 3. pag. 203. Tigranes and Arm●nias, the husband and the wife, the father in law also, All lay at Cyrus his mercy, and when he might have taken away their liberty and their lives, he dismissed them with honour, granting them both; So, home they went well paid. When they were returned, they began to commend Cyrus, one for this, and another for that; what dost thou think said Tigranes to his wife; Was not Cyrus a goodly person? Truly Sir, said she, I cannot tell that, for I looked not upon him. No, where were thy eyes, woman? on whom were they fixed? On thee, my dear husband, said she, who, in my hearing, didst offer thine own life a ransom for mine. This gives us the reason, why a good man and his goods are so easily parted; whence it is that he breaks so easily through those snares; his affections are more endeared to Christ, Then hers were to her husband, and the cause wherefore, much more binding. Ask then those, who may properly be called the Spouse of Christ, and demand of them; What think ye of your possessions, your live, your liberty, your life? They will answer; They are lovely things, for they are Gods blessings, they came from His hand, they must not be slighted in ours; and they have made many wise men look bacl, (as our jevell d Apol. 2. pag. 227. saith,) even as many as had not their faces steadfastly set toward Christ e Luk. ●. 51▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; But now that their eyes are fixed upon Him, they see no beauty in them at all; The strength of his love who poured forth His soul unto death, and the brightness of that glory, wherein, Through Him, they are sharers, so holdeth their eye, and so steadfastly, that it cannot look downward to those things, though otherwise very lovely, with an adulteress eye. And so much to prevent snares from plenty, the brief of what was said therein is this; If we deny not our riches, they will cause us to deny the Lord, and to say, Who is He f Prov 30. 9 ? If then we would prevent a taking in that snare, keep we earth and things thereon, in their proper place, at the foot g Psal 8. 6. . If we exalt it, it will press us downward, lower than the place is where we dig it: If we think of outwards above what is meet, we shall think of ourselves above what is comely. And then our riches will be a strong Tower in our conceit h Prov. 18. 11. , and we shall be so conceited of them, so bottomed upon them, so earthed in them, that we shall say, as before mentioned, We are Lords, we will come no more unto thee i jere. 2▪ 31. : And then we shall so pride ourselves, that we will contemn, disdain and scorn others, better than ourselves, and so bring not ourselves only, into a snare, but the whole City; nay we shall be as those, who set a City on fire, who blow it up, as with Gunpowder k Prov. 28. 9 Ins●●mmant, ●●ff●ant. T●em. . So much for prevention of snares from Riches in a general way, now somewhat more particularly. Riches have many snares; where there is fullness, and plenty, there is plenty of them. But one daughter there is of plenty and fullness, which, like the herseleach, still cryeth give give, but is never satisfied. This a great snare, and fi●ly called the great enchantress of mankind, we commonly call it Pleasure; not so properly, for, saith one, l Isid Pelusit. l. 2. epist. 240. How can we call that Pleasure which causeth so much solicitude and carefulness (madness saith the Author) before we take it, so much trouble and weariness in taking; so short a satiety presently after; and so much anxiety and perplexity of spirit, anon or some while after. If this be pleasure, that hath so much sour and gall in it, than we say well when we call it so. The only remedy against this Siren, or Witch, is to bind ourselves, as one was to the mast of his Ships m Hom. Odyss. lib. 12. Resolution the moral of that fiction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alex. Ad Gentes pag. 55. , with the cords of strong resolution n Psal. 17. Act. 11. 23. unto a constant walking onwards in the ways of holiness. I am fully purposed, saith David, etc. But for preventing this snare, and fortifying ourselves against it, and to learn us to call it by its right name, something hath been spoken in its proper place, which I will not recall here. There are other snares in plenty, so many, that it is impossible to give several remedies against them. But yet to speak in a word, and yet enough for prevention, that our foot be not taken by them, note we: There is one thing, which God hath appointed as our watch-keeper, and will hold us waking, and well provided against them all, if it doth its office, and this is fear; fear I say according to Godliness. It is the most waking affection, and most serviceable of any, if it doth its office. It is the house porter; the body's espial, and the souls too, still keeping watch; it is, next to love, the most commanding affection; our keeper, and r Si● mod●ratus cibus & nuaquam venter expletus, plures quippe sunt quae cùm vino sint sobriae, ciborum largitate sin● ebriae, etc. Hier. ad Hist. ep. 17. pag. 204. etc. Lege epist. 14. q Tenenti codicem somnus obrepat. Ibid. p. 205. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The fear of God is a Catholic remedy, etc. Clem. Alex. Protrep. p. 52. & 86. Truth's keeper also; it is the best king in the world, (The great or little) for it keeps both Tables. I will say no more of it, for I cannot say a little, but let us observe what it will do, what good service to a man, if it be right and we use it right. jude o Vers. 12. , the servant of jesus Christ, tells us of some, who fed themselves without fear; That is, who fed themselves suspecting no snares at their Table, or in their meat, whereas, according to the plenty there, there are plenty of snares in both. A fear now according to godliness, will make us to prevent all. So likewise there are some, who go to bed without fear, as if there were no snares in sleeping nor in waking, whereas in Bed, we shall find many snares; a fear according to godliness, inables against these also. There are some, who rise again without fear, who walk abroad without fear; who converse with men, and amidst the affairs of the world, all this without fear; as if there were no snares, in all this, whereas there is no less variety of snares, than there is occasions or things in the world. Fear according to godliness, awakens a man, he can look before him; It arms him against all. In a word, fear helps to feed a man with food convenient for him; It him as with a garment; It arms him as with shield and buckler; it keeps him in his walk and course, as under watch and ward. It guards the eye, ear, hand and foot, that all may do their office and keep in order. It aweth his very thoughts. All this fear doth, if it doth its office, which is to keep the watch strong: for this is certain, If I fear death to be in the pot, I will not taste of the pottage. And thus sovereign it proves to be, because it winds up the heart continually to God, who promiseth to be a sanctuary to all such who fear before Him. The Wise man's counsel is notable, Be thou in the fear of the Lord all the day long r Prov. 23. 17. . For it is a conclusion of experience, A wise man feareth and departeth from evilly: But the fool rageth and is confident s Prov. 14. 16. , as if there were no snares in his way, whence it cometh to pass, that his foot is taken like a bird in a snare, he is holden by it and cannot be delivered, for this is a resolved case also, Happy is the man that feareth always: But He that hardeneth his heart shall fall into mischief t Prov. 28. 14. . And so we have enough in one word, for the prevention of all these snares, which are ever strawed thickest in a full and plentiful state. There are snares in wants also; O give me not too little, saith Augur, but feed me with food convenient for me v Prov. 30. 8, 9 ; lest poverty be a snare unto me, lest I put forth my hand to that which is not mine, and take the Name of my God in vain; such a snare there is in poverty. Therefore to help thee here, and not mention what hath been said, though it would fit very well, I will reason out this point with thee. If God make thy family like a flock of Sheep, and thy pasture be bare; if the Mouths, thou hast to feed, be many, and thy provision of Meal is now toward the bottom; if thy charge be increased, and thy means shortened; if so, I know here is a strait, and a burden; Want is a burden x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. de Lazar. Conc. 1. , saith the Father, grievous to be borne, they will tell us so that feel it. But yet, as the same father elegantly saith, We are all Stewards, and we must all give an account: what Sermone praecedent. pag. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. shall the poor man give an account of, who hath scarce any thing to give to his mouth? The Father answers; The rich Steward must account with his Master, how bountiful he hath been, according to his Master's appointment; And the poor Steward, he must be accountable too, how patiented he hath been under wants, how he hath humbled himself under the Almighty Hand; And how dependant upon that hand. If there be a strait, and the Meal be at the bottom, here is an hint of a glorious dependence upon Him, that multiplied the oil, and the meal, and the Loaves; And with the fewer loaves (though the power was the same) fed the more; And the more was remaining; upon Him, That doth the Lilies, feed the Ravens; makes a path in a wilderness; causeth water to flow out of a Rock, or in a parched ground; filled the Valley with water, when they saw neither wind nor rain a 2 King. 3. 17. . It is good and safe to depend here; Infinite power and goodness can never be at a loss; nor faith, which looks thereunto, can be at stand. Faith makes up a life without the creature; It cheers the countenance without oil b Famem vera fides non timel. Hier. lib. 2. ep. 18. p. 221. ; refresheth the spirit without wine; glads the heart, & strengthens it without the bread of men; It is certain, a soul, that hath such a dependence, is never fatter & better liking, then when his pasture is shortest, like a wilderness. It is fattest in the winter, as some creatures are; when there is no green thing, but ground, trees and all are all covered; Then this soul can pick meat, when the heaven is brass, and the earth iron; Then, even in such a time the soul can live, rejoice and joy in the Lord the God of Salvation. Habb. 3. 18. This is the only way, which will lead thee through the snares, which are in wants, that thou shalt not be entangled with them, not put forth thy hand unto wickedness. If thou canst find no way, God can make a way; only thy part is, if means be short, to trust the more; And to lengthen thy hope. Hope, we say, is an inheritance for a King; and this, God will provide, makes Gods children confident. It is good to be in a depending condition, than we roll ourselves upon God. The depending soul can best tract the ways of God's providence, and seethe how wise and admirable they are; whereas the fullness of outward means obscureth the lustre of that tract, and draweth the heart unto them from a providence. And now I need not bid thee use all lawful means; for dependence on a providence doth establish the means, and us in the use of them. It is unreasonable to think, that God will feed us from Heaven, when we may gather our meat from the earth; He worketh not extraordinary in a fruitful land, where the plough can go; I mean in that place and time when our hands can work. As we must not trouble ourselves about God's charge, as it is usual so to do: So we must not neither neglect our own charge, which is to give all faithful endeavour; and having done it, then stand still, rest and wait for His blessings, who hath said, I will not leave thee, nor forsake thee. And now we are upon thy duty and charge, hear some lessons, which may be of use for thy better discharge thereof. Therefore the chief lesson follows, for it makes all easy. Let the law of the Lord be never out of thy mind, nor His word (when household employments admit vacation: for she that is married, careth for the things of the world, how she may please her husband) be out of thy hand. That's an holy word, saith Clemens d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pro●rept. p. 41. , which makes holy, as He is, and like Him. Tongues there are, but one is enough for a woman, and work enough to use that one well: Other learning there is too; but like nuts e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. 1. 199. (I refer to thy sex) it nourisheth not. This word makes f 2 Tim. 3 ●. Lactan. lib. 3. cap. 25 perfect, and throughly furnisheth. All necessary truths are plain there, and nothing dark g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Protrept. p. 42 to him or her, that will come to the light, by earnest h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Matt. Hom. 25. prayer ask of Him, who is the Father of lights, who leads into all truth. And if He join himself to our chariot, we shall go on and increase mightily, for it is in the strength and with the increase of God. I can but point at what I would say. For thy instruction this is the chief; Take counsel from this word, and from this Great counsellor, than thou shalt be taught indeed to answer thy worthy name worthily; and all those relations, thou standest in, as becometh; first to children. The chief burden of our charge, as they are the chief of our possessions. The rules are (what was mentioned before I shall not recall:) 1. Thou must not set thy heart upon them, as was said, but keep a watchful eye over them, thereby keeping them in awe; and begin betimes; sit close here; children are like a wild ass colt, if thou dost not overrule them, they will overthrow thee, and themselves. It is a pretty observation, I know not how true, That great men's children learn nothing by order and rule, but to manage their horse well; and the reason, why they are so careful therein, is, because they know their horse is neither flatterer nor Courtier; he will not stick to cast First part p. 253. them as soon as a meaner person, if they hold him not straight in; and themselves close to his back. It is so here, if thou dost not sit close upon them (upon servants also) holding a straight hand, neither slacked nor strained; if not, they will run headlong: What ever honour is due, none will be paid, unless it be honourably commanded, I mean, with authority, and with a countenance commanding a respect and a reverence. Let this bridle lose once, and they will let lose the bridle before thee i Job 30. 11. Essrenatè in me inv●cti sunt qu●si immissis vel excussis habenis. Trem. first part. ; that is, they will speak unreverently and scornfully as if they were not children, nor thou their Mother, and the order will be inverted, the child will be above, and the parent shall be below. And therefore hold fast here. Thus much, or this little rather (for I have spoken to it before) that thou mayest maintain thy authority over them; if thou losest that, thou wilt adventure thy comfort in them. Covet after the best callings, but be not ambitious to make them great here below. It had been a good ambition in the Mother, if it had been spiritual, to be an earnest suitor for the preferment of her children to Christs's kingdom k Hoc praecipuum est, uti piè sancl●que vivant. dixit uxor Calv. epist. 101. : No preferment in the world comparable. Do thy best here, Grace is a sure commodity, and however the world go, the trade of godliness cannot fail. Make sure of that for thyself, and thine, what thou canst trade heaven-ward, the world and trading here will fail. l Read Chrysost. in Gen. Hom. 66. ●. Put up thy prayers for them, be not wanting at the Throne of Grace; thy prayers may return, when thou thinkest not, and with much more advantage, than thy cares; Mark that. We suppose thou hast servants too, a great part of thy care and charge; and then there is work enough for thy tongue, thy eye, and thy hand, thou being a leading hand in All. 1. Work enough for thy tongue; I mean not therewith to trouble thy house as some do, filling it with wind as with smoke, which is the abuse of the tongue; but to instruct, to exhort, to reprove, to correct also, thereby to bring all to know and serve God. There must be no difference, none at all, between children and servants. It is not said, m Gen. 18. 19 Abraham and his Isaac, Lydia n Acts 15. 16. and her daughters; but Abraham and his household: Lydia and her household. All alike in point of information, though a difference in affection. This is the praise in the Gospel, that some private families were particular Churches; The Church in thy house Philem. 2. And hence, saith the Father o Chrysost. in ep. ad Cor. Hom. 12. , (If we observe so much it sufficeth) hence all our evils which break out in City and Country; ever from the neglect of this family or household; We think it, saith he, sufficient to excuse our neglect, when he or she walk in their own way, the way of sin and death; That they are our servant or handmaid; as if servants had no souls, and we no charge over them; or to use the same Father's words, as if in Christ jesus there were either bond or free. All one in our care. But now hear the same Father's reproof; we do not so neglect our horse or our ass (for we would have them good) as we do our servants. For the same may be said of us (the Father p In epist. ad Cor. Hom. 8. puts it down as a Caveat in way of prevention) which was said of a people in Ieremiah's time q Jer. 7. 18. ; The children gather wood, and the fathers kindled the fire, and the women knead their dough: So of us, children and servants run after their pleasure, Fathers as fast after their profit; the women make provision for a temporal life only; none seek the things of Christ, but all their own things, whence must needs follow disorder in the family, confusion in the Commonwealth. And so much may teach thee so to use thy tongue, that it may be thy glory, in the setting up, and maintaining the Glory and service of God in thy family; which was the grace and glory of those families, whose praise is in the Gospel, and the praise of that virtuous woman; She openeth her mouth with wisdom, and in her tongue is the law of kindness r Prov. 31. 26. . 2. There will be much use of the eye too, many servants riotously waste much, children wantonly spill much; be wakeful herein; see that nothing be riotously abused, (as the swinish manner is in some families, worse than brutish) nor needleslly spent; nor carelessly spilt. Set an honourable price upon God's gifts, for thou receivest them from God opening His hand: What comes from His hand, must not be slighted in ours; The least crumb of His blessings should have its due regard. And as He doth open His hand, so do thou open thy heart. Thou canst not open at all, till He open first, much less so wide; but yet pray, as the one is enlarged towards thee, so the other may be enlarged towards Him, in thy measure; and thy hand also open to others, according as He hath blessed thee. If He doth give thee to eat of the fat, and to drink of the sweet, and to be clad with the wool s Nehem. 8. 10. ; Remember them for whom none of all is this provided. And remember withal it is one of the properties of a virtuous woman t Prov. 31. 20. ; She stretcheth out her hand to the poor: yea, she reacheth out her hands to the needy. Mercies are spilt upon us, if our hearts are not open towards God, whose they are, and our hand open towards our brethren, who need our help. The poor man's hand is Christ's treasury v Manus pauperis est gazophylacium Christi. Chrysol. Ser. 8. ; as we add thereto, we give unto Christ; and we show mercy to our own souls x Prov. 11. vers. 17. and verses 24. 25. ; and that thy alms may not stick in thy hand, as if thou wert grieved to part with it; learn a lesson from thy beehive; There thou seest great store of honey brought home, but look in the place whence the bee did fetch it, and thou canst see nothing missing y Quis unquam quod f●rentem ape● viderat, ubi deesset invenit? Quint Trow paup●re, decls. 13. p. 158. . It is so in giving of alms; Thou dost cut a cantle from thy loaf, so from thy cheese, and something more thou takest out of thy purse, wisely considering the poor and needy (for that is supposed;) believe me now, at the years end, thou shalt find nothing missing of all thou hast taken from thy loaf, or out of thy purse. But suppose thou hast not whereof to give (it is a strong objection if there be truth in it, as ofttimes there is not) but suppose thy case so, though I cannot well suppose thy case harder, than was the case of the widow; who, notwithstanding, (as rich in faith, as she was poor in outward things)▪ from a very little parted with a little, and thereby found a very rich increase. So we read. 1. Kings 17. It is an extraordinary example, but of no ordinary use. But suppose, I say, this little is wanting, thou hast nothing to give; Then we must suppose also, that, as it is said, thou wast thyself a stranger, therefore thou knowest the heart of a stranger z Exod 23. 9▪ : So, thou art a needy person, and now thou knowest the heart of the needy and helpless man; he would have kind and merciful words (they, as an alms, will be accepted, when there can be no more) he would not have affliction added to affliction, not gall and wormwood put to his sour cup. So then, what thou canst not do with thy hand, supply with thy tongue, but let thy words come from thy heart. Mark it, we are not commanded to draw out our purses to the needy person; No, for our case may be, as it is an ordinary case, silver and gold have we none. But this we are bound to do; To draw out our soul to the hungry a Esay 58 10. ; even then, when otherwise, we cannot satisfy the afflicted soul. We must be kind, pitiful, merciful to his body, more specially to his soul; that is, to draw out our soul to the hungry, when we have no purse to draw out. And then past all doubt, we are bountiful; for it is a case long since resolved, A poor man may be liberal. Now in a few words, learn the way of thriving, how thou mayest have whereout to give; this is the way. A wise and Christian thrift, will supply us much this way, to enable us to supply others wants, whereas a profuse and riotous spending, emptieth all the contrary way, and seals up the heart that it showeth no pity. The eye must be wakeful, looking about thee that nothing be lost; and thy hand must be diligent in thy house: for we shall never see one and the same person, slack and slothful, yet liberal and bountiful; profuse and riotous, such a person may be casting or throwing away God's blessings, not bestowing them with discerning, as they, who wisely consider the poor, and are attended to their cry b Psal. 41. 1. . It is the Apostles advise, and it may stand for a direction, Let him or her labour, working c Eph. 4. 28. (whether with the hands, or with the mind it matters not, if it be) the thing which is good, that they may have to give to him, that needeth, and that of their own; for if they, who do not work with quietness, do not eat their own d 2 Thess. 3. 12. bread (so it is implied) it cannot be that they should give their own bread. A liberal hand than implieth a diligent hand, that it may be liberal, that there may be whereof to give. And now here is like to be a getting and thriving on all hands; for he that giveth, increaseth; in watering others, he makes himself▪ more fruitful, like a watered garden (which must be marked by the way) And he, that works, increaseth also. It is the Wiseman's conclusion; He becometh poor that dealeth with a slack hand e Prov. 10. 4. , But the hand of the diligent maketh rich. Diligence is a great thriver, it makes good haste, though not so much speed; It is still improving, and adding somewhat to the heap. An housewife is well likened to the Snail; as well to show what an improvement▪ a continual diligence in a house will make, as the keeping of her house. The snail goes a snails pace, as we say, very slowly, but by her constancy in going, She will ascend (so I read) the top of the highest tower f Guellianus display of Herald. p. 217. . And we may remember a pretty fiction touching the Snail and the Hare, and that the Snail outwent the Hare, for the Hare trusting to his footmanship, would take a nap by the way, so before the Hare awaked, the Snail was at the journeys end. It teacheth, what a continual diligence will do; matters above ordinary conceit; Take then for example the virtuous woman, mark her ways and be wise. This is her prime commendation, that she eateth not the bread of idleness g Prov. 31. 17. . She is diligent in her house, yet without carefulness, without distracting or dividing cares; for this requires our mark, which we read in the verse before (read it as we should, and as Tremelius, doth) This diligent woman, Laugheth at the time to come h Prov. 31. 25. Rid●t ad tempora sequentia. Calamitosus est animus futuri anxius, & ante miserias miser. Sen. ep. 98. Sapi●ns vivit praesentibus laetus, futuri s●●rus. Sen. de be●●i vit● cap. 26. ; that is, (for laughing, saith Tremelius, implieth a security in God's providence) she is not anxious or solicitous what will fall out afterwards, she is diligent for the present, which is her charge; and she lets God alone for hereafter▪ to disquiet herself thereabouts, were a disquieting in vain. She may perhaps break her sleep sometimes, in rising while it is yet night; so doing her duty, and giving all faithful diligence; But she will not break her sleep about God's charge, which is to provide and to protect; for she hath learned this, Our God will supply all our needs; He hath undertaken it so to do, as His proper charge. It is a vain dependence to rest upon a providence, and neglect the means. A security in a providence, doth establish all lawful means, though it doth not establish or bottom a man upon them; the diligent person is always the secure person. He or she, that doth wisely and faithfully dispose of the present time, cannot be careful for the after, no not in the year of drought i Jer. 17. 8. . They were careful when time was, with all their care; Therefore they shall laugh when others weep; They shall sing for joy of heart, when others shall cry for sorrow of heart, and howl for vexation of spirit k Esa. 65. 13. . So high a point of good husbandry, or housewifery it is, well and prudently to husband the present time. Let us then (for it concerns all) well and carefully improve the present time, making good the ends, and the means tending thereto, and leave God to make good the issue, and to turn all to our good. Let us part our care so, as to take upon us only the care of duty, and leave the rest to God. For this is the way of all the servants of God, as it was of that virtuous woman, in whose ways I would have thee tread; She gave all diligence, yet without carefulness: She so disposed the present time, that it was well spent, and that made her secure for aftertime. And if thus thou shalt do, thou wilt then observe times and occasions still in their seasons; For diligence without order and due observation is no thriver; There are particular becks of providence, and they are intimations of Gods will; Providence hath a language, which is well understood by those, that have a familiar acquaintance with God's dealing; They see a train of providence, leading one way, more than to another. Study huswifry, and the essentials thereof; not the sticking of a Pin, or setting of a ruff, or pricking of a clout, yet these in their season; As husbandmen pick hemp, and mend shoes, when the weather letteth more necessary employments. Some women are in their houses as a Tulip in the Garden, for show: but so it should not be; as her place is principal, and her charge, so should her work be at least her oversight. To her belongeth that Mistresse-quality of a woman; that is, the commodious and honourable occupation of provision of Bread, and cloth, and work for her household; It is excellently set down in the same chapter. Great Ladies have made it their pattern, it concerns not the meaner sort only. I know well, the Wise man, in another▪ place ⁱ, addeth one thing more that the housewife must look unto, and that is Correction. It may be none will do their duty Ecclus. 23. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Arist. ●conom. without it at sometime, and some at no time; Then it is as necessary as their Bread; Be sure, let them have it, but instruction with it; And this in all meekness: For they will take the better, if there be more tears than words; For then the instructed can discern that there i●▪ love in the instruct●r. It is notable unto this purpose, which the Father ᵏ hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. Ad Col●s. Hom. 12. our tears are never seasonable, but in our prayers, and in our instructions. But this in passage only falling upon the point of Correction, wherewith instruction is so necessarily joined, and with both meekness or tears, that there may be good done. It is part of the good wife's commendation, She looketh well to the ways of her household l Vers. 27. : She keeps them in good order: As she doth her duty, so she looks to it, that they do theirs; as she is diligent, so she will have them to be m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Str. lib. 1. pag 201. , she will not suffer an idle person in her house, such an one consumeth like a Canker. It was Luther's n Minus ●oc●t ignavus f●r quam s●gni● minister. observation (it is of use in higher matters) A slothful Thief, who hath not the slight of conveyance, is not ●imble that way, doth less hurt, then doth a negligent servant. And it agreeth well with that we read; He that is slothful in his work, is brother to him that is a great waster o Prov. 18. 9 An idle person, is the barrenest piece of earth in the world. ; Remember always, that wicked and slothful stand together in the same line p Matt. 25. 26. Acts 20 31. . So now in this great point of houswifry, thou hast heard thy duty, which engageth thy Tongue First, that it be apt to teach, to instruct, to warn, and that with tears; Secondly, Thy eyes, that they look well to the ways of thy household, that there be no backe-way of consuming, nor bad way of gathering; Thirdly, Thy hand, that it be open and diligent, working the thing that is good; else we cannot do good to others for the present, nor in quietness and rest depend on a providence for afterwards. This is the sum of what was last said; And now drawing to a conclusion, I will put all together, Children and Servants (for there is no difference in point of ●are and instruction) and so read over once more, (for that is not said enough which is not learned enough) The chief point of thy charge, which is this: It is not enough to be virtuous thyself, but thou must teach others so to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrys. in Ephes. Hom. 21. ; thou must lead others along with thee, in the same good way, both children, and servants, and all by thy own example, to walk holily before God; We cannot else expect, they should walk righteously with man. If they be unfaithful in the great matters, they cannot be faithful to thee in small, so as thou canst orderly expect a blessing upon them, or from their labours. If thou sufferest them to steal from the Lords service, especially on the Lord's day, to give unto thy service, or their own pleasures; They are Sacrilegious to their Master in heaven, they cannot be trusty to their Master on earth. Therefore here look well to thyself and them: Considering still, that there is right government, where Christ's government is set up and maintained * See Chrysost. in Gen. cap. 16 ●. ; Where his service hath the prime and most honourable place both in the house and heart, than things are done decently and in order. Herein, indeed, is the beauty of society, and nothing is more beautiful, than a family thus ordered, and then Persons so ordering. This order in thy family shall gain thee the commendations, which they had, whose Praise is in the Gospel, that is praise indeed, and worth the having; it is the praise from God and goodmen. And a family so ordered will be the Church in thy house, which is the honourable title the Apostle gives to some families, in a very bad time. And this, like a comely Nursery, sends forth hopeful plants to the City and Country, Church and Commonwealth; And as this Nursery is maintained, so are they supplied; for from this fountain of society two in one house, arise families, and from them Commonwealths. And now we have again the block 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 be one in one house, with one soul, 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 special favour q Singulari modo Trem. Prov. 19 14. Chap. 18. 22. ,) my prayer is, that thou mayst receive: But if not, thou hast heard thy charge, and withal, how patiented thou must be under that want. Thou must wait when God will give Repentance, and use all means, 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, showing the duty of Ministers; But it concerns all in these Chrysost. de Lazar. Conc. 1. ●. cases, wives especially; that the unbelieving husband may be won, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. A good housewife, is an excellent ornament in an house, she is a grace to her husband and herself. In that house all rejoice, children in their mother, husband in the wife, the wife in children and husband; all in God. Clem. Alex. P●d. lib. 3. cap. 11 p. 183. reverencing thy husband, ruling thy Children, commanding thy servants, and all in and for the Lord; which will find thee work enough to keep thee waking in the season for it; and to employ the strength of thy parts, and most precious time, and so both thy time and parts will be well spent in so behooveful a service. Now pass on to the last stage of our life, which is, Old-age. CHAP. VII. Old Age. Two periods thereof, pressing to duty both. Comfort in death, whence distilled. AND now we are come, like a ship from out of the main Sea of the world, which lieth open to storms and gusts, and rideth at Anchor, under the Leeside, where the passengers may look out and see their harbour. We must now do in the first place, as Seafaring men should do in such cases, they tell what they saw, and what they felt, even His wonders in the deep, and they declare these works of the Lord with rejoicing s 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 He hath wrought for them, in their way thitherward. This is the first thing to be done, even to sacrifice the sacrifice of thanksgiving, and to declare his works also with rejoicing. And, Child, I began the Register of God's Mercies, towards thee, where thou tookest thy beginning, and first entrance into the world, at thy Birth and Baptism; There I considered thy outward frame of Body, and inward frame of mind; where I left off then, there I begin now, to teach thee to recall to mind, 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 grown up to the years of understanding; and not to every Age only, but to every year, and month, and week, and day therein; yet this is a duty, which seems more to press upon us, the more and the faster years do press on. And therefore though it doth concern All in general, and every age and person in special; 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 years; the Sun of thy day fare passed the Meridian, and its shadow gone down 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 coming into the world; and that this consideration may press the more, thou must consider what this life is, and that of so small a bottom, the Lord should spin out so long a thread; Had he not drawn it out of his own power, as the Spider doth her web out of her own bowels, it had been at an end the second minute. The maintaining the Radical Moisture, that Oil which feeds the Lamp and light of thy life, is as great a miracle, as was the maintaining the Oil in the Cruse of the poor widow. But He did not maintain this life only, and at His own proper cost: But defended and protected thee also, took 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 plural number, to show they are Legions, and in the Abstract, to show 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 job and others have done, if the Lord had not charged them concerning thee, Touch her not: and how canst thou be sufficiently thankful for this? Again consider how many dangers and casualties thou hast scaped from the Earth, the several creatures on it; from the Water, from the Fire, from the Air also; how often have the Arrows of Death come whisking by thee? took away those next thee, and yet have miss thee; perhaps thou hast seen some Dear years of time, as thy forefathers have done; When a thousand have fall'n 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 own body, and the humours thereof; They had every day overflown, 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 spark maintained alive amidst the waters; So Chrysostome speaks of Noah t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 5. ser. 6. : As great a wonder, as to see a glass, that hath been in continual use, gone through many hands, and hath had many knocks, and falls, to be kept for forty, fifty, sixty years, whole and unbroken: As great a wonder as to see a Candle in a paper lanthorne, in a strong windy night, kept from being extinct, when as we often see in many, that a little cold comes but in at a little cranney, and blows their Candle out, as job speaks. Thus hath God kept thee, and, as it were, in His hand carried thee. And in thy way, how hath He crowned thee with His goodness, and filled thy years with comforts, so as they are more innumerable, then are the Minutes of thy life! Only thus thou must sum them up in the gross; That whatever comfort thou hast had in thy life time, from Him thou receivedst it, who puts in all the Sugar and delight we find, in or from the Creature; as Air lights not without the Sun, nor wood heats without fire, so neither can any condition comfort without God; and with Him every condition is comfortable, though seemingly never so uncomfortable, for He moderateth the discomfort (it is like thou hast found it so) so as we are not swallowed up of sorrow; and He fashioneth the heart to that disconsolate condition, and that condition to the heart; so much, it is very likely, thou hast found also, and it requires thy sad and serious consideration. But more especially, this thou must consider, what have been the effects and fruits of all this goodness? What thou hast returned to the Lord for all these? All these, what are these? Nay, it is not possible to reckon them up: They that keep a Register of God's mercies (some do) cannot set down all the Receipts of one Day, much less of all their days; so great is the sum of every particular day, that we cannot reckon up the specialties thereof, and call them by their names, as God doth the Stars. But put it to the Question; and let thy heart make answer before him, who tryeth the heart, and searcheth the reins, and will bring every secret thing to judgement. The Oil and radical Balsam of thy life we spoke of; hath it been fuel to thy Thankfulness, or hath it increased the fire of thy lusts? Thou hast been preserved and delivered, so long and so miraculously, as thou hast heard and seen. How hath God's patience, and long-suffering wrought upon thee? Hath it brought thee nearer to repentance, and so nearer to God? Or hath thine heart been hardened thereby (because sentence against an evil work is not presently Eccles. 8. 11. executed:) So as, with that stubborn people, whose sons and daughters naturally we are; thou mayst say, I have been delivered to do more abominations v jerem. 7. 10. . Thou hast had mercies upon mercies, they have been new unto thee every morning; and for thy Sorrows, they have been mitigated too, and so mixed, that there was much mercy in them, many ingredients of comfort, to take of the sharpness, and allay the bitter relish thereof. What strong workings hast thou found herefrom? How hast thou been inclined to love the Lord for His goodness, to fear Him for His Mercies? How hast thou been melted thereby to obedience, and engaged upon his Service? Ask thyself again (for in that Method we went:) Thou hast two hands, another hath but one, or, perhaps, none; what more work hast thou done? Thou hast a Tongue, and the use of the same; there is another thou knowest who hath a Tongue, but speaks not, wherein hast thou glorified thy Maker more than the other hath done? Thou hast two eyes, thy Neighbour is dark; Ask the same question over again: For, as it was said of him, who was borne blind; So it was, that the works of God john 3. 9 should be made manifest in him: So we may say, we have our eyes, ears, tongues, hands, which others have not; That we might the more ptaise the Lord for His goodness, and declare His works toward the children of men. These are the questions, but upon the point, it is but this single question, and the very same, and to the same purpose, which the King makes (to that I do allude) touching Mordecay; What honour and dignity hath been done to Mordecay x Esther 6. 3. for this? So let this be the question. What honour, what service hath been done to the Lord? He hath so honoured thee; he hath so served thee; he hath so and so preserved thee, from the Paw of the Lion, and jaw of the bear so delivered thee. Through his strength thou didst leap over such a wall, He brought thee out of such a straight; He supported thee in such weaknesses; He supplied thee in such a Wilderness; He gave success to thee, in such businesses. What shall I say, for we are confounded here; He is the God, not of some, but of all consolations; the Father of mercies: And we can no more number them, than we can the drops of the rain or of the dew; or the Treasures of the snow and hail, but we know, who is the Father of them, and out of whose Bowels these mercies come; whereby thou hast been fed all thy life long, and redeemed from evil: we know the price of them too, the very lest of them is the price of blood. What honour hath been done for all this? What peculiar Service; that's the single question. If now thy heart make answer, as we read in the foregoing place, There is nothing done, no peculiar service at all: instead of being the Temple of His praise, thou hast been the grave of His mercies; They have been buried in thee, they have brought forth no fruits; if this be the answer of thy heart, and so it condemn thee, the Lord is greater than our hearts, He will condemn much more. And therefore it is high time, to look into the Register of God's mercies, into the books of record; And if these mercies have lain as things cast aside, and of no account, as dead things out of mind; if so long and to this day forgot, then now it is high time, that thy rest should be troubled, and sleep should not come into thy eye; till thou hast looked over this Register, and recorded the mercies of the Lord; and so pressed them on thy conscience, That it may answer out of a pure heart, that something at the length is done, some sacrifice of praise and thanks is returned to the Lord for all this. This is the first thing to be done now, and it is high time to do it, Considering the season: It is supposed that grey hairs are upon thee, here and there they are sugared now, and like the hoary frost; The Almond tree flourisheth, thou art in the winter of thine age; It is high time now to look about thee, and to consider. That is the first ground of consideration. 2. That time is hasting, whose portion and burden from the Lord is but labour and sorrow: And then, though we have time; for our day lasteth while life lasteth, yet no time to do any thing in it to purpose, for then the Grass hopper is a burden. So I make two periods of this age, And each a ground to press on unto a timely consideration: The one I call declining age, when we have lived almost to threescore years; The other, when we are drawing onward to fourscore, etc. extreme old age; of both in their order. 1. Both the one as well as the other, is an age not more desired then complained of; They knew best why, that feel the burden of it (I have not lived unto it; It is likely, that person complained not without cause, who being willed to hasten her pace, told them, who were so quick with her, That so she could not do, for she carried a great burden on her back; And whereas no burden at all appeared to the eye, she replied again, that threescore years were passed over her head and that was the burden, Plaut. And so it may well be with those, whose spirits are much spent, and strength wasted, even at those years; And then age itself alone, is a burden. I can speak little here out of experience. But this I can say; If God be pleased to stretch out my day so long, I shall know no cause to complain of the length, for that is a blessing; Length of days is from the right hand, Prov. 3. 16. Riches and honour from the left. Only we must note here, That if the Lord be pleased to shorten the day of this life to any person, as sometimes He doth to His dearest and most obedient children (their days are not long upon earth) why yet, if He eek out this short day here, with an eternity of days, and pleasures at His right hand, when they are taken hence; if so, that party shall have no cause to complain of a short day on earth, so abundantly recompensed in heaven. This is a note by the way. If, I say, God be pleased to stretch forth my days so long, I know no cause, why I should complain of a blessing; I may complain, and just cause why I should, and that bitterly, but not for the accession of years. If any thing sour them, it is of mine own Leaven, and of my own putting in; Complain of myself I may, of them I may not. Old age is a call me, quiet, and easy time, if youth have done it no disservice, in filling its bones before hand; Nor no intemperance hath weakened its head or feet. If so, Old age hath just cause to complain of the Man, not the man of Old Age. There is no Guest in the world, that is more desired and expected, and yet, when it comes, worse welcomed, and entertained, then Old Age is; still with sighs, and complaints; which, we know, argues bad welcome. I would have my Child make good provision for it, against it come, and when it is come, to give it good welcome. Welcome, I say, I do not say, ease. Good welcome doth consist (we say) in showing a good and cheerful countenance to our guest, not in giving him too much ease, or feeding him too daintily. Let it appear, thou hast laid up store against thy years come; and now they are come, thou canst welcome them, and art glad they are come; but do not make toomuch of them, in giving them too much ease; I may warn thee of it again, for Old Age is very craving, very importunate that way; though they may be importunate If thou yieldest to a lithernesse, and a listnesses, whereto Old Age inclineth us very much, and so to spare thy body, thy activeness will decay more in one month, than otherwise it would in twelve. It's observable what the Heathen y Nos sumus qui nullis annis vacationem damus, & canitiem galea premimus, etc. Senec. de otio sapientis. cap. 29. said, and it may instruct Christians; We allow no vacation to our long term of years, we can put an headpiece upon our hoary▪ scalp. We will rest when we are dead, life is for action. Keep then thy body in breath, and in ure with exercise, else it will quickly grow unprofitable, and a Burden: Use strength and have it, it is a sure proverb; and if ever we will use expedition, it is then seasonable, when grey hairs are upon us; It is dangerous to burn the Daylight, and to trifle out this precious time. The putting off this day, and the next, and half a day, cost the poor Levite and his Concubine very dear; as we may read, judges 19 The evening hasteth on a pace, and the Sun is near the setting; now put on the more earnestly, because night is coming, and thou must to Bed in the dark; now gather twice as much; I mean, now, pray, hear, read twice as much; For the great Sabbath is coming when thou lookest for ever to Rest. for ever to be with the Lord. This Sabbath Day is coming, which shall never have night; Now gather spiritual Manna; thy Homer full; twice as much as formerly. If in thy youth thou didst by hearing, reading, conference, etc. gain thirty-fold, now gain sixty. Now bestir thyself, and put to all thy strength, for the laying in store of provision in this thy day, that thou mayst rejoice in that great Day, the Day of the Lord, or the particular Day of thy Death. Let it appear thou art going out, by the clearness of thy light; and that the night is coming by the hasting of thy pace. It is strange to consider what old men have done, and how fit they have been for the best actions (I mean of the mind, I know outwards must decay) because they kept their mind like a bow, so they said, always bend. I forbear to put them down here. The holy Scripture, Heathen Authors, our own observation, doth reckon up not a few. But remember still, that there are none recorded in the sacred Register (after the term of life was shortened) for old men, but their old age was a crown unto them, being found in the way of righteousness z Senibus vita productior à d●o ●●ibuta est, in eum finem, ut insiginum aliqu●rum operum in Ecclesiae suae emolumentum ●g●na essent. Mardochaeus ad liberaudam Ecclesiam sub Artaxerxe, vixit annos, 198. Jehoshua ut populum è Babylone, ●um Esdra & Zorobabele, reduceret, vixit annos, 130. Philo Ammianus in breviario temporum. Tobit signior, ut populi calamitas sub Salmanasa●e ●evaret, vixit annos, 158. Eâ ip●â de causa, Tobit junior vixit annos, 127. Judith ad libe●andam patriam sub Holoferne, vixit annos, 105. S●●●us Senensis Bibliothec. lib. 8. . They that are planted in God's house, bring forth much fruit in their age He that is fruitless in his latter years, may be much suspected how he spent the former. But I am sure there can be little comfort in it. It is a sad thing to be an old man in years, and a child in understanding; To grow like a Leek, green, fresh, and lively towards the earth, ●●ag and sapless, upwards towards heaven; To have the eye of the body dim, and the eye of the soul as dim; To have the body bending towards its earth, and the spirit no more elevated; To have one foot in the grave, and the other tending to the place of utter darkness; To have the outward man quite decayed, and the inward dead or fainting; To be hasting toward the pit, and to have the heart within like a stone. A dying spirit in a dying body, what a woeful conjunction is this! I consider thy sex, child, and thy charge, but whatever it be, thou wast never so fit, as now thou shouldest be, to serve it: Now admonition, correction, instruction, counsel, all are in season; before, they might be suspected. Now thou hast the advantage of all thy former past days, and every following day is the disciple of the preceding day a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●●d. ol. odd. 1 . Here is Master after Master, and lesson upon lesson, thou art a very bad proficient, if thou art not now an old Disciple b Acts 21. 16. . I shall never examine thee upon this point, but be assured, He that numbers out thy years unto thee, will take an account of thee, how thou hast spent them; what provision thou hast laid up for their coming; what store thou hast treasured up against a dear year, against a time of spending. Old-age is like our winter, a time of expense; we must get and lay up in youth, what we must use and lay out in age c Juveni parandum, Seni utendum. Senec. . And here we must use the more diligence, because it is not with man in his winter, as with the earth, the trees, and fruits thereon▪, in theirs; If they look dead and sapless in their winter, the Sun will return unto them, and renew their face, they will spring out again; but man decayeth and reneweth not, he must not look in a natural way, to renew his youth like an eagle. If the Lord hath lengthened out thy span and thread of life unto old-age, thou must needs say, the Lord hath been gracious, and full of patience to thee ward, and then thy heart must needs answer; Render again praise and obedience to Him, that is so good unto thee: So thou wouldst expect from thy child, from thy servant, so a Prince from his Subject. Great favours are great engagements between man and man; betwixt God and man much more, for He is the fountain and wellhead of mercies (The mercy, which man showeth, is but as a drop derived to us from that fountain) Gods mercies are all strong cords to bind unto obedience, which ever is the fruit of true thankfulness. David said very much in a few words against Nabals' churlishness, Surely in vain have I kept all, that this fellow had in the wilderness d 1. Sam. 25. 21▪ . So David argued or rather reproved Nabals' churlishness; And had not Abigail seasonably stopped David in his way, Nabal had heard more touching his churlish dealing and answer. This instructs us to sobriety and watchfulness; that the Lord may not have the same controversy against us, when we come to our declining age; Surely in vain have I kept this man, this woman, and all that they have, so as nothing is missing of all that pertained unto them: In vain have I lengthened out their days; in vain have I fed them all their life, and redeemed them from evil; in vain have I preserved their inward and outward faculties, both of soul and body, all sound and entire; for all this have they so, and so churlishly requited me; for all, they have returned evil for good. This is a reproof, the hearing whereof we cannot endure. And such a like reproof must he or she hear, even such an one, as will make their hearts like a stone within them, if, being preserved so and so long, they have so unkindly requited the Lord; if, having so long a time of gathering and of exercising their talon, they have gained nothing; if, having passed over so many years, they have carelessly passed over also the observations, which so many years would have yielded very many. For this we must still remember; That the unthankful man, the better he is, the worse he is; That is, the more good the Lord hath been to him, the heavier his account will be, and then the worse it will be with him. Better the Lord had been a wilderness unto him, then that he should be a wilderness to the Lord, who had so watered him, that he might be fruitful. That we may escape this great condemnation, labour we to acquaint ourselves betime with the Lord, and to grow up more and more, in the knowledge of jesus Christ and the power of his grace: for according to our increase and growth herein will our strength be, for in Christ jesus the decays of age are repaired, so as there shall be no more an infant of days, nor an old man that hath not filled his days: as Mr Calvine expoundeth the place e Esay 65. 20. . Let us hear now how sadly Clemens of Alexandria complaineth at this point; we will hear his counsel also, for that is of use indeed, but his complaint first, which is this. Ye have been infants, than children, than grown-men, after gravemen, but yet good men never. Now reverence your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. ad gentes pag. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Ch●ysost. Tom. 6. in vet. Test. pag. 543. old-age, (this is the counsel) give this honour unto it of being wise, of doing virtuously; give it, as you would have others give you, honour and due reverence. You are hastening now towards your grave, set your face the more steadfastly towards your country, which is above. Your feet are almost stumbling upon the dark mountains; pluck them up now, as a Traveller, that hath slept out his time, and yet hath fare to go, and walk on the faster in the ways of peace, so redeeming the time: Put that crown upon your grey head, upon your declining age (the Sun of the day is near the setting) that now at length, now you are dying, you may begin to live (A man cannot be said to live truly, till he lives godlily, holily; till then, he is dead, though he lives) that the end of your life may be the beginning of your happiness. Oh! fare be it, that ye should be delivered, and delivered again, and yet again; that you should be spared, and spared, and yet to commit more abominations h Jer. 7. 10. : far be it, that ye should be i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joyed. pag. 40. Alex. (as some have been) by so much the more wicked, the more kind and gracious the Lord hath been. You pity blind men k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ibid. pag. 49. , and deaf men, because they cannot see the works of God, which ye see, nor hear the works of God which ye hear. O pity yourselves for ye are both, both blind and deaf. Ye have seen much, ye have observed little; ye have heard many things, and those great things, but ye understand not, what ye heard. Now hear and hearken; now see and perceive, now, while it is called to day; and know, that there is a great deal of mercy l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. p. Ibid. 41. , that yet the day is, and is yet continued still every day to this present, repeated; a great mercy this, provoke the Lord no longer; grieve His good spirit no more, lest He swear in His wrath, as He will do, if we continue to turn grace into wantonness m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. I●id. . While it is yet to day, hear His voice, and turn unto Him. This is the counsel, I will add but this to it; That He, and He only, turns the heart, who opened the eyes of Him, that was born blind, and made a man every whit whole; therefore the Church saith, convert me, and I shall be converted, etc. It is He, who gives a seeing eye, and an hearing ear●, even both these is a special mercy from the Lord, and greatly to be begged for. This than we must note for close hereof; that, as there may be a child in n Noli annorum nos aestimare numero: nec sapientiam, canos reputes, sed canos sapi●ntiam. Hier. ad Paul. 14. p. 180. years, and a man in understanding; so also may there be an old man in years, and a child in understanding. For understanding comes not by years, but by meditation in God's law o Psal. 119. 99 100 Noli sidem p●nsa●e temporibus. Ibid. : I have more understanding than my teachers, for thy testimonies are my meditation. I understand more than the Ancients, because I keep thy precepts. A man may run out many years and more hours, and yet be never the wiser by all that time; because he hath not learned from whom every good and perfect gift cometh, even from the Father of lights. He that worketh all our work in us and for us; before whom the Elders fell down and worshipped, casting their crowns before His Throne, acknowledging themselves to be, in point of grace, but Almes-men p Exuentes 〈◊〉 propriam b●nignitatem se beneficiarios ejus agnoscunt, an●e cujus thronum coronas abjiciunt. Brightman Rev. 4. 10. , or sitting at the receipt of a free mercy; He it is that giveth wisdom, not length of years, nor number of days; out of His mouth cometh knowledge q Prov. 2. 6. and understanding; God iustructs unto discretion r Esay 28. 28. Job 38. 22. . The Husbandman can neither sow, nor reap etc. without assistance and instruction from God; much less can he sow righteousness and reap the same; without special instruction from His mouth, Who knoweth the heart; therefore it is said, Who teacheth like Him●▪ And he, that is old, and stricken in years, yet hath learned so much, as hath been said: That the Lord giveth wisdom; that His word or law instructs to discretion; This man's case is not to be despaired of, though it be towards the last hour; for while breath is within the nostrils, for aught we know, there is a door of grace and mercy open: But yet this is a very sad and lamentable case; For the longer a man walks on in the ways of ignorance, the more unwilling and unable he will be to return, and be reform; custom in sinning exercising still more and more tyranny; his understanding will be more darkened; his judgement more perverted; his will more stubborn, his memory more stuffed with sensual notion; his affections will become more rebellious; his thoughts more earthly; his heart more hardened; his conscience more seared. And so much considering the season, that grey hairs are mingled with the black; no time for delay now, when before it be long, there shall be no more time. We must account, that the long suffering of the Lord is salvation t 2. Pet. 3. 15. . And let the conclusion hereof, be an earnest prayer to the God of all grace; that, as His promise was unto His Church, to v Joel 2. 25. restore the years that the locusts had eaten, the Cankerworm and the Caterpillar; So he would restore unto us the years which the ignorance of childhood, the vanities of youth, the negligence of age have consumed. There is another period of this age, the burden whereof is II. labour and sorrow. Barzillai lived to those years, full fourscore; and what saith he? I x 2. Sam. 19 cannot taste what I eat, or what I drink (a question in the sacred tongue is a strong affirmation) I hear not the voice of singing, wherefore then should thy servant be yet a burden? how long have I to live? (a question we should often put to ourselves, which would answer all solicitations, from the world and flesh, and put them to silence) how long have I to live? That is, how very short is the remnant of my mortality? yet a very little while y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 10. 37. , and I must hence; what should I think of now but of my death, and of my grave? what are pleasures or earthly contentments unto me? so feelingly spoke that old man. The many decays & infirmities, that accompany this age, are fully set down by the preacher, Eccles. 12. Amongst those many, one expression there is very full and significant, as our English renders it, verse 5. The grasshopper shall be a burden; In the Original the words imply no more, but the curvature of the back; which with men of such years, stands bend like a Grasshopper; and that makes an old man's gate the more burdensome: The words may imply also, according to the common construction; that every thing, even the lightest, to an old man, is burdensome: If he creep up to his bed and down from it, though to repair his decays, yet even this is burdensome; even delights (to others) to him are tiresome; he takes no delight in the Grasshopper, nay it is a burden; that is, (saith Tremellius) that pleasant season of the year when we hear the Grasshopper, yields no pleasure to him, none at all; he hath quite lost his taste and relish now in those things, which to others are pleasurable. etc. And yet if the grave meet us not in our way hitherto (as commonly it doth before we come so fare) and prevent our expectation; it is larger in nothing, then in the issue of this age, and in the account, we hope to give up at that time. This is our greet folly; For, how bad stewards soever we have been of our forepast time, yet at this time, we hope to lay our reckon even, and so to give up our account with joy. Though we have turned from God all our days, yet we have a sure and certain hope, (in our conceit) that we shall turn unto Him, and He will turn unto us, at this time, when indeed we are not able to turn ourselves upon our bed. And naturally (for it is but Nature seeking its own preservation) naturally, I say, and usually men do make fair offers, essays and promises this way, at such a time as this, when they see themselves dropping into the grave. But we must note, as one before us and for our use z B. Andrews. on Psal. 78. verse 34. , that this time is the time when all Hypocrites, Atheists, tag and rag come in, and seek Him; For who is it, that will not look out for a dwelling, when he sees his old house dropping down upon his head? Who will not cry out for mercy mercy, when he seethe the door shutting upon him, and if he speaks not now, he must hold his peace for ever? Who will not desire, & that earnestly, to live for ever with the Lord, now that he sees he must die? So true it is, that this is the time, when all, even the worst of all, do seek unto God, and will turn unto Him. But we must note also, that this is not our time, nor is it the time when God▪ usually opens unto us. 1. It is not our time, to seek, when we are not in case to seek any thing else. It is not our time to turn to Him, when we are not able to turn ourselves in our bed; not our time to rise early to seek Him (so we must, if in an ordinary way we look to find Him) when we are not able to rise at all; not our time to inquire after Him, when breath faileth us, and we are not able to speak three words together. What ever our words are, and ●ow pious soever; whatever offers we make towards heaven, it will be suspected to be slavish and extorted for fear of the Pale horse, and that which follows. It is not to be doubted, but at such a pinch as this, something we would say, and something we would do, which might do ourselves good: But what, or how can we do to purpose, when our strength is gone, our spirits spent, our senses appalled, the shadow of death upon our eyes? This time is not our time. 2. Nor is it God's time to hear. In the Law, the Lord forbade that torn flesh should be offered unto Him, it was allotted for the dogs a Exod. 22. 31. Mal. 1. v. 13. . But such a like sacrifice are our prayers and our praises, at such a time as this, as torn flesh; broken▪ divided, and interrupted they must needs be, when our heart within us is as Led, and our sighs beat as thick as a swift pulse. The Lord ever refused the torn blind, and the lame for a sacrifice. It was not beseeming our Governor b Mal. 1. v. 8. , a man like ourselves: In case to Him, it was offered, he would not accept of the same, much less will God accept our torn, divided sacrifice, our refuse, our Lees or dregs, bottom, dotage, That which was dogs meat, that which ourselves and friends are weary of; We had a male in our flock, that is, we had strength of body and mind, and then of that best or male, we should have offered unto the Lord: But now that our best or male is spent, now that we have cast away our precious stock of time, and parts upon the service of sin and Satan, how can we now think, that our turn, blind; and lame sacrifice can be accepted? how can we think the Lord will accept a corrupt thing, against which He hath denounced a curse c Mal. 1. 14. ? It is not the Lords time, He heareth not those persons, who d Prov. 28. 9 Prov. 1. turn away their care from hearing his Law; we must hear God first, if we look that God should hear us at the last; If He cryeth, and He cannot be heard; We shall cry, and we shall not be heard, for the Lord hath spoken it more than once e Zach. 7. 13. Quid enim justius? etc. Sal. De Gob. lib. 3. pag. 86. Non a●divimus, non audimur. ibidem. . All our stretching, and crying, and howling, will be in vain. We should have stretched and inclined our ears, and have lifted up our voice on high, when God's time and ours was; I mean the ordinary time, that he hath appointed to be called upon, and we are commanded to seek Him in. What time is that? it is called the Day of Salvation, the acceptable Day. And when is that time? The Apostle answers; Now is the accepted time, now is the Day of Salvation, now, this present time f 1 Cor. 6. 2. ; And it is but a day. Time is all the year long; but your sowing time, and your reaping time, both these have their seasons. Time is all the day long; but tide-time hath See first Part. pag. 71. its appointed hour, and we observe it, as the poor man the stirring of the water. Now this present time while the male is in the flock, while breath is, and strength is; while the season is of knocking and opening; Now is the time when we must seek; Now the time, when God usually opens. There is a pretty fiction, touching the shellfish, and the Serpent; And because it instructs us touching a special point of practice, we thus read it. The Shellfish and the Serpent sometime lived together, and conversed; the Shellfish very harmelesly with the Serpent; the Serpent very crookedly with the Shellfish. After many fair means, and thereby prevailing nothing, the Shellfish watched his opportunity, and while the Serpent slept, gave him a blow on the head, which is deadly. The Serpent feeling himself wounded to death, began to stretch out himself (it is the manner of all creatures so to do, but most remarkable in the Serpent, because he lieth in a ring, and goeth in folds or doubles.) The Shellfish observing the Serpent so stretching out and straightening himself, told him; Thou shouldest have done so before; Thou shouldest have walked even and strait with Me, when we conversed together; so it might have benefitted thee, but now, nothing at all. This is a fiction, but it tells us our folly in good eatnest, and instructs us in a special point of wisdom; we have this property of the Serpent; we are content to walk crookedly all our life in the crooked ways of sin, and Death, our own ways, and we doubt not but to make all strait, and even, when we die. But ordinarily it profiteth us not, our Thoughts deceive us, and that is a fruit of our folly; Our wisdom is, to set all strait and even before hand; to put our souls in order, and our feet in strait paths, while there is yet Time; this hath been the wisdom of the Saints. If we read the sacred Register, we shall observe all along; That they whose years are numbered to be many, were fruitful in their lives, and faithful in their Deaths, their Old age was their crown of glory, for it was found in the way of righteousness. And for that great and weighty work, Their setting their house in order; Their making all strait and even; This was not a work to be done then, when strength, and heart, and breath faileth, but already done. When they came to that point, there was no more to be done, but to close the eye, and fall asleep quietly in the Lord. Remember Lord, said that good King, when death was in his eye, Remember how I have walked in truth g 2 Kin. 20. 3. , how I have done the thing which is good in thy sight. He assureth and giveth large testimony touching the Time past, I have, I have. It was not large promises concerning the time to come, when it was threatened, That time should be no more; as the manner of the most is; I will do thus and thus hereafter, if thou wilt be pleased to spare me now: many have said so, and so promised, and recovered, and fall'n bacl strangely, to commit greater abominations; For that is a Time, as the learned Knight noteth h Hist. of the world. 2. B. Chap. 3. Sect. 4. pag. 212. , When we remember God perforce, and when we stand upon no condition with Him. It was not, what he would do, but what he had done; Remember, Lord, how I have walked, how I have done. I have sought a good fight, I have kept the faith i 2 Tim 4. 6, 7. , said Paul the Aged, when the time of His departure was at hand. That is not a time to fight, when commonly the heart faints; the head is light; the back pained; the sides weakened; that is the time to have the Crown put on, which we have so long striven after; a Time to have our sanctification perfected, which before we have hearty laboured in. It is not the Time to fight, but to overcome, and to be more than conquerors. I have fought that good fight, I have kept the faith. When? when was Paul such a Champion, so valiant for the Truth, contending for the Faith, and keeping it; when was this? when his bow abode in strength, than he played the Soldier, so fight, so contending; And hence Paul's ground of confidence: Henceforth there is laid up for me a crown. Thus touching the wisdom of the Saints; They have understanding of the times; And they know what they ought to do k 1 Chron. 12. 32. : that is, they do all in season. Two lessons, I shall draw hence for the Child's use, and instruction, and then anend. First, from hence I would give warning, and put in a Caveat against some bold and presumptuous words, and for ever hereafter prevent them. We hear some, and it is ordinary, To wish for Death in a Passion, before they have well thought of it, and prepared for it; if we may believe them, they are well content to die, in a discontent. They wish for that, which they never before thought of in sobriety, and good earnest. Know they what they say? do they consider what death is, and the consequence of the same; when once death hath made its last conquest over the Body, in that very instant Time, the soul enters into a condition never to be altered; it enters into eternity; a gulf of Time, which all the figures in Arithmetic cannot fill up. For when we have reckoned a thousand thousand years, we Read Drexelius. 4. 2. have not the fewer remaining. We are swallowed up in the thought of Eternity, as a drop in the Ocean; It is not possible to find any bottom there; we want a thought to measure it, but if we should think of it to purpose, we should be well advised what we do or say. I know there are some, who send their prayers, and their praises after Souls departed. But all helps no more than doth the crying after a Bowl (rub or run) now thrown out of the hand. The hand sets the Bias, and gives the bowl an impression, and where the strength of that impression ceaseth, there the Bowl lieth; all our running, a●● calling, and crying, helps nothing at all, but to evidence clearly, as the Antic and ridiculous tricks of the Bowler; so the vanity, and unprofitableness of our after labours, now that the soul is departed. For than it is night with the Soul in respect of any further work; the pit is open, where there is no praise. Then it either rests from his labour, or is restless in pain; There tears are wiped of, or else they begin never to have end; Weeping for evermore. And this I note in passage, that, when we speak of Death, we may be serious. It was well answered by a Father to his Son, who, being Crossed in his humour, wished he were dead; learn first what it is to live; he that so lightly wisheth to die, is as he that flieth from an iron weapon, and a bow of steel striketh him through, as job speaketh l Job. 20. 24. : Woe unto you, that desire the day of the Lord, to what end is it for you m Amos 5. 18. ●er. 48. 48. & 43. 44. ? The day of the Lord is darkness, and not light, as if a man did flee from a Lion, and a Bear meet him, etc. So the Prophet reproved those, who were despisers of God's Words and Works, and scoffed at His judgements. It may instruct us to sobriety, that we do not, for the avoiding of an inconvenience, run into a mischief. It is dangerous to live in discontent; to die in it, or to wish so to do, is much more dangerous. We ought to wish rather, we may live, and to count it a great mercy, that we are spared till we can give a better account of our Time, and are better fitted to die. Death indeed is the Church's portion, and part of her jointure, All are yours n Cor. 3. 21. 22, 23. , and amongst those several parcels, Death is yours; and therefore it may be wished for and desired, as lawfully as a Child may desire to go to bed, or to his Father. For the nature of Death is changed to the godly; It is harmless now, and hath lost its venom; It is a passage to a better place, a gate to Glory; It is the accomplishment of Mortification, and the end of labour. Thus death is, but not in its own nature; so it is a destroying hostile thing, and so to our nature, the most terrible of all Terribles; And therefore not to be desired, till we are assured, that both the nature thereof, and our nature also is changed. And then also our desires must not be immoderate; we must not long for it, nor rejoice exceedingly, when we can find the grave o Job 3. 21, 22. . This argueth too much shortness of spirit, and some impatience under God's Hand, and more unwillingness than becometh to wait upon Him any longer; we must patiently wait God's Time, remembering Eternity is a space long enough for God to show mercy unto His, when their faces shall wax pale no more, they shall rest for ever. And therefore no matter if yet longer they wait His Time, and abide His pleasure, though with some grief and pain to the flesh; pleasures at His right Hand for evermore, will abundantly recompense, what ever pressures are from below. But whether we die sooner or later, it is then safe dying, when we can yield up our spirits, as David did, and with the same confidence; Into thine Hand I commit my Spirit p Psal. 31 5. : Thou hast redeemed me, O Lord God of Truth. It is safe casting a man's self upon God, when he can say as Paul did, whose I am, and whom I serve q Acts 27. 23. . We may then wish for Death, when, with old Simeon, we can with the Arms of faith, clasp and embrace Christ, the fountain of life; Now lettest Thou thy Servant departed in peace, for mine eyes have seen thy Salvation. Then there is a peaceable departure, when the soul hath such a vision. And therefore pray thou, and pray again, that the Lord would spare thee yet, and yet longer, till by a conscionable improvement, of life, health, strength, peace, ordinances, corrections also, etc. Thou hast got some good assurance, certain and stable; That do departed henee is much better, for thou shalt be ever with the Lord, whose Thou art, and whom Thou servest. And, (which is the second lesson) do not trifle away time, nor delay here in a matter of so great consequence. Let me remember here, (for we cannot think of any thing more to our purpose) how the learned Knight complaineth of and convinceth the true unhappiness of our condition, and the dark ignorance, which covereth the eyes of our understanding; we only, saith he, prize, pamper, and exalt Hist. of the World 1 Book. chap. 2. sect. 3. p. 24. See preface pag. 19 this vassal and slave of Death, and forget altogether the imprisoned immortal soul, till the soul be going from out of one prison into another; for when is it, that we seriously think of death? when examine we the great account, which then we are to give up? Never, while we have one vanity left us to spend: we plead for titles, till our breath fail us; dig for riches, whiles our strength enableth us; exercise malice, while we can revenge; and then, when time hath beaten from us both youth, pleasure, and health, and that Nature itself hateth the house of old age, we remember with job, that we must go the Job 10. 21. and 17. 13. way from whence we shall not return, and that our bed is made ready for us in the dark; and then I say, looking over late into the bottom of our conscience (which pleasure and ambition had locked up from us all our lives) we behold therein the fearful images of our actions past, and withal, this terrible inscription: That God will bring every Eccles. 12. 14. work into judgement, that man hath done under the Sun. But what examples have ever moved us? what persuasions reform us? or what threaten made us afraid? we behold other men's Tragedies played before us, we hear what is promised and threatened: but the world's bright glory hath put out the eyes of our minds, and those betrying lights, (with which we only see) do neither look up towards termlesse joys, nor down towards endless sorrows, till we neither know, nor can look for any thing else, at the world's hands. But let us not flatter our immortal souls herein: For to neglect God all our lives, and know that we neglect Him; to offend God voluntarily, and know that we offend Him, casting our hopes on the peace, which we trust to make at parting, is no other than a rebellious presumption, (and that which is the worst of all) even a contemptuous laughing to scorn, and deriding of God His laws and precepts. * Frustrà sperant qui sic de misericordia Dei sibi blandiuntur. They hope in vain; faith Bernard, which in this sort flatter themselves with God's mercy. Excellent instruction this, if we could hear it. If man's voice were strong enough, it would rouse us out of our Lethargy; and make us take time while we have it, and prise a treasure (that is an opportunity) when it is in our hands, and put both hand and heart unto it. It is a point of wisdom Prov. 17. 16. to cast up our reckon by daylight; I mean while the light of our life remaineth; before it be like a candle burnt to the socket, and going out in a snuff. O that we should suffer the lamp of our life to blaze out to no purpose! The living, the living, he shall praise thee, it is part of his Esay 38. 19 verse 9 writing, who had been sick, and was recovered of his sickness. The living, the living shall praise thee; The good King knew by experience, that pining sickness was not fit for that great work of praise, which breaks the bones like a Lion, makes a man chatter like a Crane or Swallow, and the eyes fail with looking upward; there is no strength now in this case for this work: The living, the living, he shall praise thee, as I do this day, said that good King. Assuredly, what ever use we make of our stock of time, and parts, which are given us for this chief end; That we may traffic for our souls, and sell the dearest affections of our heart, to buy the pearl; how much or how little we prise our health and improve the same, yet it is the sound and healthy man, that properly, and in a natural course, may be called the living man. He lives, the sick man, who is pining away, cannot be said to live, but more properly to languish; he spends and wasteth, and is oppressed with pain in this part, and in that; and so he spends his time in wearisome toss, in silence perhaps, such his patience may be; perhaps in sad complaints. Many I have known, whose oppression hath been such at such a time, that they have not been able scarce to swallow their spittle (as job complained) not able to take leave of wife and children, and yet have languished many days. We should make account that our sickbed will be as a crossway where friends must part, and if any thing remaineth now not agreed upon before in the way, it must cease for ever: For pains and toss (so it must be expected) will take up that time on the sick bed; And if there be no provision stored up against this sad dry spending time, if there be no succours so I may say, warned to come in, and make their appearance, at this supposed time, for the clearing and comforting the prisoner, that lieth fast▪ bound upon his bed with pain and sorrow; If he have not before in his health, when he was a living man, made out towards that strong tower (whereto the righteous fly, and they are safe) And now can, being wearied with tossing and pining sickness, turn himself toward the same, and find refreshment therefrom, and quiet repose; if not so, I cannot see how this person should be a prisoner of hope d. I know he may have many Zech. 9 12. sweet expressions (as was said before) there may be a lifting up and raising the voice on high; but there is no more hold to be taken of a man's words, that is drunk with sorrow, then is of the words of him, that is drunk with wine (when he is awakened, he forgets what he said) or of the catches of a drowning man, who will catch at a sword, or a knife, or a razor, any thing to keep up from drowning. The words of a dying man are nothing, and of no regard further than they receive weight and strength from the actions of an healthy and sound man, the living man: Therefore it matters not, what a sick man can say for the future, but what he saith for the former time, for from thence he must fetch his comfort, as we heard, I have walked; I have done, I have fought, I have kept. Comfort in death must be distilled (as I may say) out of all our gatherings in our life time; As our thoughts, discourses, actions have been, answerable will our comforts be; if we can find no comfort by looking back, recalling the time past, I cannot▪ see, what comfort there can be in looking forwards toward eternity. If our consciences do condemn us (as a learned Spaniard phraseth it) that we have made time of eternity, and eternity of time; that is (as he expounds it,) We have despised that eternal bliss, as if it were but temporal; and we have lodged all our love upon this transitory world, as if this had been the thing, which is eternal; And if so we have done, we can have no comfort then, when our transitories are leaving us, in loo●ing forwards towards eternity; We may send our sighs and groans after it, but in vain: Our hearts may beat strongly towards heaven, but all that may be much suspected also; It is of doubtful construction from what spirit our groans do proceed; If it was thus once, when the foundation of the Temple was a laying; That the people could not discern, the Noise of the shout of joy, from the noise of weeping e Ezra 3. 13. , Then a harder matter it is, to discern betwixt groan and groan; sighs and sighs; I mean betwixt the sighs and groans, which the spirit puts up, and those which an heart pained, full of anguish, and drunk with sorrow, sends forth. Very hard it is to discern here, and to make a difference, nay impossible: for the groans from pain & sorrow, and the sighs of the spirit, are both scarce utterable, and theyare both put up in much bitterness, and both call out of sin, as the cause of All, which makes the discerning the more difficult. This then is the conclusion; Obedience forced is slavish, but that is sweet obedience, which comes forth, as the first honey drops from the full comb a Mel quod per se fl●it, maxim● laudabile. Plin. lib. 11. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dixi● Constantius, Tripart. Hist. Prefal. , readily, willingly, freely. As the Emperor said of money, It will prove but copper, if it be pressed out from the tears of the people. The same may be said of our offerings; They are counterfeit for the most part, and profit not, if they be squeezed forth by some pressu●es upon the spirit. It is a free-will-offering that finds acceptance with the Lord. And this I added for three mighty Reasons, 1. That we may not make Time of Eternity, and Eternity of Time, as was said before, and explained. 2. To awaken and quicken up our careless and dilatory spirits, well to husband our opportunities, while our Bow abides in strength, and our Arms are strong; before old age hath degraded us of our former vigour and activity; so as our outward and inward faculties are bound up as in chains of Iron and brass▪ I mean, before the keepers of the house tremble, and the strong men bow themselves, and those that look out of windows are darkened, and the Grasshopper is a burden. 3. That we may not make (as the most do) an Idol of that last prayer, which we think to put up, when we are at point of dissolution, and parting away hence; for that hope to be heard then is the Sanctuary, and Place of refuge, which the most think to fly unto, as joab to the horns of the Altar, in hope to find safety; But their hope is like to deceive them, as it did joab f 1 King 2. 28, 29. , and as it hath deceived others, Who cried, but there was none to save; even unto the Lord, but He answered them not: then did I beat them small as the Dust before the Wind; I did cast them out as the dust in the streets g Psal. 18. 41. . These words show us clearly what will be the issue of this last prayer, and call upon the Lord, which is the great Idol of the world, what I say, will be the issue thereof, to all those who turn unto Him at their Death, even confusion of face, for evermore, a Treading down, and a casting out a● the dirt in the streets. This is of great and universal use, and instructs us to incline the ear, while we can hear; to apply the eye, while we can see; to frequent the Assemblies of the Saints, while we have strength and can go; and to take the occasion, the smallest point of time, while we may, for it is soon passed, and then we may send our sighs and groans after it, but cannot recall, what we carelessly slighted. In a word, It teacheth to seek, to knock, while there is Time: for many shall seek and not find, and knock, and it shall not be opened▪; shall strive, and shall not be able; And all this, because they▪ discerned not their season, they knew not the Day of their Visitation. h Quod primum est dicendum postremum soleo, cogitare. de Orat. Lib. 2 Pag. 131. Fol. Exv●s●eribus Causae. I remember a pretty inversion of order, used by Cicero in point of Oratory; An allusion unto it may instruct us in a special point of wisdom; We begin first, and then we end; But he made an end first, and then he began; I use, saith He to his Orator, to make my beginning (the Latin calls it an Exordium) When I have ended my oration; for I must fetch that out of the Bowels of the other Parts. The true Christian makes an inverson of order also, and upon the same ground. Death is the last great work which we are to do, and the true Christian thinks of that first; First, I say, so soon as he is able to think any thing, and to purpose. And he so disposeth his life, as one that knows, that his life must yield him marrow and fatness, when he lieth upon his death Bed, in a time of drought. We commonly live first, and then we die; A true Christian dies first, and then lives. He is borne, and he goes on in the great work of Mortification, and so dies daily. And then when he must yield up the spirit, how willing, how ready, how prepared is he? He is dead already to the World, to the flesh, He is crucified to both, and both crucified to him. An easy matter now, and a matter of the greatest comfort to departed hence now; now, that His eyes can behold His Salvation. Now He chooseth Death rather than life, for to Him the nature thereof is changed; He hath so walked all His life, so contended for, and kept the Truth; so clinged to Christ in obedience and Faith, Who tasted Death for him i Heb. 2. 9 , that now He shall neither see Death, nor taste Death; He shall not see Death, He shall see the face of Death changed, lovely and pleasant now, as Esau's face to jacob; He shall see through the veil and shadow of Death, through the dark Grave, and behold Him, who hath swallowed up Death, and the Grave in victory. He shall not Taste Death: The sharp and bitter relish of Death is quite allayed and taken off to Him now; He tasteth nothing but sweetness in Death, but joy and peace in Death, a peace passing understanding; He is swallowed up, now not of Death, but of very Rivers, and Floods, the Brooks of Honey, and Butter k job 20. 17. . He doth not see Death, nor doth He taste thereof, such are the expressions l John 8. 51, 52. , and they are to the heart of the Believer; in Death now He seethe life, accompanied with an eternal weight of Glory. He looks upon Death now, as jacob upon josephs' waggon m Gen. 4. 5. , which shall convey Him to a place, where He shall have Enough; so as He regards not the stuff and baggage of the world; for the good, I say not, of all Verse 20. the land of Egypt is His, but, Heaven is His, and all the good that Christ hath purchased is His. And now at this Brunt, (much like the strait, that David was in but a little before the putting on of His Crown;) at this brunt, I say, now that Death seems to make His Conquest, it doth this Servant of the Lord the best good service, for it shall open Him the way to the Crown, it shall set free the prisoner of Hope, it shall be as a Wagon to convey Him unto the possession of All good, even to Christ Himself; and now I have said All. And all this, this Servant of the Lord seethe in Death; and then how can this person Taste of Death? since it must needs be that He can have no other relish in His heart now, but of honey and butter, of Pleasures of Gods right Hand for evermore. Thus it is with that person, who doth that work first, who in mortifying the deeds of the flesh doth Die Daily; When Death cometh he seethe it not, he tasteth not of it. But for the wicked, it is not so with them, They see death; They taste of death. They see death and the horror of it, they see it overpowering them, and getting now a full conquest over them; they see it rolling great stones upon the mouth of their Cave, as joshua upon the five Kings n Jos. 10. 18. , there reserving them as Prisoners of no hope, till the day of their doom, when they shall receive that dreadful, but just sentence, under execution whereof they shall lie eternally, being sent to their own place, where, like slaves, Death shall keep them under perpetual bondage. And there they must taste of it also, even such bitterness, as shall be to them, as the gall of Asps within their bowels, and the poison of Vipers; Thus they taste it, but it is beyond expression; and this is the portion of them, that fear Him not, nor, in their season, and Day of Visitation, call upon His Name, even this is their Portion from the Lord, saith the Lord Almighty. But there is a sweet peace in Death to all such as painfully serve the Lord in life; they are the words of him, who relateth the last words of that excellent servant of the Lord Mr. Dearing; And they were these. It is not to begin for a moment, but to continue in the A comfortable death ever follows a conscionable life. Dr. Ayer●●s. Lectur. p. 715. fear of God all our days; for in the twinkling of an eye, we shall be taken away; dally not with the Word of God, blessed are they that use their tongues (so every other faculty) well, while they have it. So he spoke lying upon his Death bed near the time of His dissolution, and having spoken somewhat touching His Hope and Crown of rejoicing, He fell asleep. This instructs us in this high point of Wisdom, more than once pointed at before, but can never be sufficiently pressed, till it be thoroughly learned, which is, to make use of the present Time; to know the Day of our visitation o job 22. 21. ; to acquaint ourselves now with the Lord; to number our Days (God only teacheth the heart that Arithmetic) that is, to consider how short, how transitory, how full of trouble our days are: And yet such though they are but as a span, yet thereon dependeth Eternity. The thought whereof might stir up to the well improovement of them. The Hebrews have a proverb which they deliver in way of Counsel, Good friend remember to repent one Day before thy Death. By one Day, they meant the present Time, the Day of Salvation. So the words tend but to this, to persuade to a wise and Christian improovement of that, which is our Time, the present. There is no man's Will, but when he comes to that point, he bequeatheth his Soul to God. But let him see to it, that he set his house in order, while there was a fit season; that He committed His Soul to God, when He had perfect memory, and strength of mind, and well understood what He did (which in time of distress, a man doth not q Few men pinched with the Messengers of Death, have a disposing memory; saith a great sage of the Law (the L. Cok●) in his tenth epistle, where he adviseth to set our house in order while we are in perfect health; weighty counsel every way. ) else all is in vain: for we know all is void, if the Will be forced, or if the mind and understanding part be wanting, and out of frame. The Lord will be as strict in examining our Will upon this point, as man is, what strength there was of understanding, what freedom of Will? And therefore the sure and certain way is, to evidence our Will in our health by double diligence, as by two sure witnesses, else the Lord may answer us, as ●epthah to the Elders of Gilead r judg. 11. 7. , Thou despisest me all thy life, why committest thou thy Soul unto me, now in thy distress at thy Death? It is not to begin for a moment, but a continuance in the fear of God all our days; It is not to use our tongue well at the point of death, but to use it well, while we have it, and strength to use it. We must not think to leap from Earth to Heaven; not think at the point of Death to live for ever with the Lord, when all our life time, we cared not to be made conformable to Christ in His Death. We cannot think to Reign with Christ, who, when we were living men, did not Crucify one Lust for His sake. We cannot think to Rest with Him for ever in Glory, who never sanctified one Sabbath to Him on Earth. We cannot think to shine after Death, as the Sun in his strength, yea to be like Him, who never took pains to purify our hearts, nor to rub off the fully and filth of a vain Conversation. We cannot look for pleasures at Gods Right Hand▪ forevermore, who, in our life and strength preferred a vain perishing, and now a tormenting pleasure before them. But great peace have they that keep thy Law, and nothing shall offend them. Psal. 119. verse 165. Great peace have they in death, who painfully served God in life. Their hope shall not make them ashamed, for they commit their spirit into His hand, Who hath redeemed them, the Lord God of Truth; they go to Him, whose salvation their eyes have seen, and whose they are, and whom they served. What can dismay them now, can death? can the grave? No, they are both swallowed up in victory. They put death on the one side, and immortality on the other; worms on the one side, and Angels on the other; rottenness on the one side, and Christ jesus on the other; and now they are bold, and love rather to remove out of the body, and to dwell with the Lord Christ, with Him together with the Father, and the Holy Ghost, to have continual fellowship and everlasting communion. Such honour have all the Saints; Death is no other thing to them now, then as the flame to the Angel s Judges 13. 20. , for thereby (though clean contrary to the nature thereof) they ascend to their everlasting mansions, there to see the good of His chosen; to rejoice in the gladness of His Nation; and glory in His inheritance: There to take possession of that crown of Righteousness, which the Lord the Righteous judge shall give them at that day, when with all the Patriarches t Patriarchar●m consortium, Prophe●●rum societatem, Apostolorum germanitatem, Martyrum dignitatem, etc. Calv. Ad eccles. cath. lib. 2. p. 398. , Prophets, Apostles, all the Antipasses, those faithful witnesses (not yet made perfect u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Chrysost. in ep. ad Heb. cap. 11. hom. 28. ●. ● 1. Pet. 1. 13. ) they shall be made perfect: There to make up that tribute of praise, wherein, while they lived on earth, they were wanting; bearing part for ever in that heavenly choir, saying; Blessing and glory, and wisdom, and thanksgiving, and honour, and power, and might be unto our God for ever and ever. Amen. Revel. 7. 12. Thus (my dear Children) I thought it meet, while I was in this tabernacle, to stir up your minds by putting you in remembrance: knowing that I and you must put off this walking tabernacle, we must lay down this piece of breathing clay, I know myself must before long, and we all know not how soon; and the good Lord grant that ye may be able after my departure to have these things always in remembrance; It is my charge unto you, my last will, look unto it, and be acquainted with it, for it is agreeable to Gods will. My hearts desire concerning you is; that ye would acquaint yourselves with God, for that is the way to be at peace y Job 22. 2. ; and good shall come unto you. Friends though they live, yet can do you no good without God; but He can do you good without them; acquaint yourselves with Him and be at peace, and good shall come unto you. All that is written is, as ʸ Deut. 4. 40. Deut. 6. 24. chap. 10. 13. Esay 48. 18. the Lord presseth the observance of His own law, for your good; Therefore fear God and keep His commandments, for this is the whole duty of man, so shall your peace be as the river (still flowing) & your righteousness as the waves of the sea (everlasting,) for in the keeping of them is a sure reward, as in the casting of them behind the back, a certain recompense of wrath. If at this point we turn to God the back and not the face, then in the day when we shall call upon Him, to make haste for our help, He will turn to us also the back and not the face, for so saith the Lord. And indeed how reasonable is it, that so it should be? For into what reasonable mind can it sink, that I should serve one man, and demand my pay of another? That a man, for having obeyed the orders of the great Turk, should ask a reward of the Christian Emperor? with what colour can I, who have offended a man, ask him a reward? They who think to comply with their own proper affections, and with the love also of the Lord, are mightily deceived. The pearl must be bought with the selling the dearest affections of our hearts; and let this be the conclusion, That Heaven did never cost dear. No man can find friendship with that sovereign King, but only such a man as will confess that heaven is had very cheap, though it should hap to cost him his life. Scatter not then your hearts upon variety of things, but recollect them to the unity of one desire and of one love. Seek God, but not in an ordinary manner, but like them, who seek a Treasure, which alone is sufficient. It will be hi●●● enough to possess God. And let us not lose 〈…〉 it ●as not given us to be lost, but let us live to the end we may live ever. This is my Conclusion and my counsel, and you have heard all; But God forbidden, I should cease to pray for you, it being my duty also while I am in this tabernacle, to bow my knees unto the Father of our Lord jesus Christ, Of Ephes. 3. 16. whom the whole family in heaven and earth is named; That He would grant you according to the riches of His glory, to be strengthened by His Might in the Inner-man; That Christ may dwell in your hearts by saith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: And to know the love of Christ which passeth knowledge, that ye may be filled with all the fullness of God, etc. Amen. Amen. FINIS. Insert this page 48. last line but one. The season fits very well: For I suppose thee grown up, and in the strength and vigourof thy Age; a slippery Vicina lapsibus adolescentia. season, subject to falling; therefore never more need of the greatest circumspection and watchfulness. Weeds, through corruption of nature, spring-up apace, while we are children; and if we suffer them now to gather strength, and to take yet deeper root, they will domineer Infelix lolium & steriles dominantur avenae. over the good seed that is sown in us, and choke it. Think now on the evil days, that are coming, the winter of thy life; let the Ant instruct thee (Prov. 6. 6.) What thou sowest now, thou shalt reap in Age. If thou layest in good provision now (for now is the Time to store up and furnish thy inward▪ house) such will be the benefit and comfort of it hereafter. Now study this Art of improving time, means, graces; Thou canst not imagine how rich it will make thee, how the increase will come in upon thee (as one saith A plea for age. ) use upon use, in this only lawful kind of usury Profusissimi i● eo, cujus unius hones●a avaritia, Sen. de brevi●. vitae. cap. 3. . Now put forth thy strength, and pluck up thy feet, and run the race that is set before thee, with all thy might. And the Lord put forth His Arm, even His mighty Arm; and carry thee in His right hand, even His strong and high hand Psal. 89▪ 13. , that thou mayest have power against thy enemies in thy way, for they are mighty; and without divine assistance, will over▪ power thee, for they are the enemies of thy own house. What they are, how mighty, how ensnaring, I shall now show unto thee, and treat of them in thy ears as follows. An insertion to the second part. pag. 188. line 16. To put a full period hereunto, it will be necessary to take of an unjust imputation cast upon Old-Age, by pleading her cause, and informing against her informers. These are the precedent Ages, for thus they accuse and deride this withered and decayed Age, telling us; It is like a weatherbeaten house dropping down, wherein none would dwell under such Ruins. True it is, such a kind of thing Old-Age may seem to be, but she retorts the blame and cause thereof upon her predecessors; it is they, who have thrust her into such a decayed house, and now they aggravate their fault very much, in that they blame the old-building, which themselves have made so ruinous. They have been as violent winds, and storms often beating upon this house of clay, and so have brought it out of reparations. Youth will please his appetite, that he will, come what will come; he will satisfy his youthful desires, though, in so doing, he doth exhausted Nature, and spends upon the principal stock of life; which yet he thinks not of, for youth can bear it out, but it will fall to the Lot of the old man to want and smart for this profuse Erigere durum est, qui cadit▪ juvenis, senem. A hard thing it is to make him stand firm in old age, that fell in youth. Quis ullam spe● habebit in t●, cujus primum tempus aetatis suerit ad omnes libidines divul gatum? who can have hope of any good in him, whose first years have been spent in all manner of lusts and luxury. Cic. ad senatum post reditum. spending. The Man Nusqu●m pejus quàm in sa●o corpore aeger animus h●bitat. A corrupt heart dwelleth no where worse or more dangerously then in an healthy Body. , him I mean, who is in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vigour and May-tide of his life; this man is as profuse, and lavish of his spirits, as the youth was, as if there would be no need of them hereafter; he puts forth his strength, and doth evil things, as he can Jer. 3. 5. , and when he doth so, than he rejoiceth Ita est non accepimus brevem vitam, etc. Senec. de brevit. vitae. cap. 1. etc. : Not at all considering, what infinite wrong he doth to the old-man his very next neighbour, for whom the man now treasures up with both hands, pains, aches, diseases, sighs and wrath to boot: and they lie as sealed-up in a bag, which the old-man, when he cometh, shall open, find and feel both, that it is even so. Such dis-service these predecessors do to their Successor old-Age. Therefore neither the youth, nor the man have cause to blame old-age; But the Old-Age hath great cause to complain of them. And so having cleared the objection, and laid the blame where it is due, I pass on to the second period. An insertion to the second part pag. 201, line first. visitation. It is notable, which we read, Iosh. 2. Rahabs' preservation, her peace, and the peace of her house was secured unto her by this token, The line of scarlet thread bound in her window, verse. 18. upon this now we must set our mark, which we ᶜ Jer. 11. 15. read, vers. 21. And she sent them away and they departed: and she bound the scarlet line in the window. It is very notable sure, That the dismissing the men, and the ᵃ Postea c●mcommodum & necessarium visum est. hangging- out the line, stand conjoined in the Text; though perhaps, if Tremellius his interpretation be right, we cannot thereby conclude the precise ●ime, when she did hang it forth. But thus we conclude, for so we are taught; That she used no delay, none at all, but when the time was fitting and convenient, than she did it; and that might be presently, at that instant, time as is specified in the Text, for aught we can or may gather to the contrary. But what needed so much haste? she might have delayed the binding the line to the window, some days, for the Spies were not yet returned; I●shua was not yet upon his march; jordan was betwixt; some time there must be in marching towards jericho; and six days they were compassing the City. Time enough to hang out the Thread, when she heard, That the Trumpets blew, and, because they were but ram's horns, she might have delayed yet longer, till the last day, when she saw the walls fall down flat, and then she might hasten to the window, and do that work soon enough. Thus flesh and blood might reason the case, and very well satisfy a dilatory spirit. But it is of infinite use to consider, That thus Rahab did not reason, but then, when she sent away the men, she bond the scarlet line in the window. We cannot be too quick and speedy in case of life and salvation. Here, delays are dangerous, perhaps deadly. I may defer this day and the next till my enemy be approaching and surprising me, and I find myself falling down flat; this I may do, and yet do well. But it is very hazardous. It may, nay it is most likely, so it will be, if I stay till dangers have beset me, and encompassed me, my fears will be such, as that they will betray all my succours. Wisd. 17. 12▪ And therefore sigh in this scarlet colour lieth the peace, security, salvation of our bodies and souls too, we must do quickly what we do, we must not delay in hanging forth this flag of peace. Now, now while our days are departing (they are still passing away as the waters) now hang we forth this scarlet line at our windows, and delay not. What it implieth is of easy construction, and of infinite use.