A sons patrimony and daughters portion payable to them at all times but best received in their first times when they are young and tender : laid-out without expence of money only in the improving time and words with them contained (in an answerablenesse to their ages) in two volumes ...

A SONS PATRIMONY AND DAVGHTERS PORTION ;

Payable to them at all times , but best received in their first times , when they are young , and tender : Laid-out without expence of money , only in the improving time and words with them , Contained ( in an answerablenesse to their Ages ) in two VOLUMES :

In the first , The PARENT is taught his duty , to teach it his child betimes , To heare , To speak , To doe ; when and where to put him to schoole ; after that to a Calling , which must be fitted to his inclination , as a garment to his back ; for the childes inclination makes the surest indenture to binde him to his Trade . In all this he may be taught in a way ( if the Parent will apply his minde to understand , and to put the more observation upon it ) as plaine , easie and familiar as the way hee walkes in .

In the second , The CHILDE is taught to know himselfe and God ; To take direction from His mouth , for his safe passage here through all his Ages , and therein how to answer all his relations , that when he ceaseth to live here , he may live for ever with the LORD .

PSAL. 34. 11. DEUT. 12. 28.

Come ye children harken unto me , I will teach you the feare of the Lord , that it may goe well with you , and with your children after you for ever , when thou doest that which is good , and right in the sight of the Lord thy God .

CHRYSOST. As our Seminaries or seed plots , are , such are the Land and Nation : As the Parents , house and schoole are , such are the Town and City .

Published in the yeare of hope and expectation , that the private house and schoole shall be reformed , much out of order now , and quite besides the Rule .

Printed for T. Vnderhill , and are to be sold at the Bible in Woodstreet . 1643.

A Premonition to the PARENT .

TO undeceive you herein ( for we hate deceit in any thing ) know , That this book was published 3 yeers ago ; but , through a mistake in the Author , not acquainted with the mysterie of Stationing , or selling books , it was pent up in a chamber ever since ; & there it had lain still , had not he been moved about it ( by a zealous well-wisher to the good of parent and child both ) To give the purpose and intendment of all that in the Title , which is largely treated on in the book . This the Author hath done in truth & sincerity , not making shew in the Title of more , then is not truly in the book . Some passages there are in the book , perhaps too high , raised above thy reach & capacitie ; but wherein thy duty lies , and that is all along , there it is as plain as is the beaten way , if you come with a resolution to observe , and mark it : if not , I know not what is easie , but our own way , and that tends directly to destruction . Truly , to speak my mind what I think , this is it ; That this time is the season for this book ; for probable it is , we wil harken to it now , because we smart now ; pain and sorrow is upon us from what we fear , yea & from what we feel too : likely it is we will harken now , or never : And if we do so , we must needs learn , That all this evill is from our little house within the breast , and the greater house without . Let every man doe his own work , his duty , reform there , where God hath made him overseer , then the work is done , the sword will be still . And this is the scope and purpose of the book . A word is enough to the wise , especially such , who are made wise by blows .

WEE , whose names are under-wrirten , well acquainted with the scope and purpose of this Book , Tending to an an orderly proceeding in a well-Timed Reformation of our selves first , and our children betimes , doe give our attestation thereunto heartily and in all faithfulnesse .

Edm : Calamy Iohn Goodwin . Ioseph Caryll . Ier. Burroughes . Will . Greenehill .

A CHILDES PATRIMONY LAID OVT VPON THE GOOD CVLTVRE OR TILLING OVER HIS WHOLE MAN .

The first Part , Respecting a Childe in his first and second Age.

Whom thou hast borne unto me . Ezek. 16. In the feare of the Lord is strong Confidence , and his Children shall have a place of refuge . Prov. 14. 26. Filium pater , &c. A Parent must offer his Childe to the Lord , he must not deferre ; that as he hath been a means to give it a life here , he may conferre 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

Iune 28. 1639. Tho. Wykes .

TO THE RIGHT WORSHIPFVLL AND MUCH HONOURED Knight , Sr. ROBERT PYE. SIR ,

A Triviall Businesse hath made an Intrusion upon yours of weight : A very Schoole point ( so in account ) but worthy a very Wise Mans Consideration , even yours . I need say little of it , it is big-enough and can speake for it selfe . 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 concerns a Parent Infinitely : Infinitely ? yes ; It directs a Parent , To Tender the Childe Seasonably ; To love it Truely ; To Resigne it Humbly ; To Traine it up Faithfully ; so , as it may be of much use In and To his Generation , promoting the Glory of his Great Master as becometh , heartily ; That Parent and Childe may rejoyce together here , and here-after for ever with the Lord : of high and Infinite use this , for it leads to an happy Eternity .

The doubt is , how you will take the prefixing your Name hereunto : I cannot resolve that ; But what induced me thereto , you shall heare , and I hope , allow .

It is not to seek your patronage ( as the manner is ) for it hath licence to go abroad ; and whether it finds kinde entertainment or no , is not the Burthen of my Care .

Nor is it to beg your hand ( as the great Ambition is ) to set me higher in the World , wherein , when Time was , and my thoughts were much above my worth , you shewed your readinesse , and I forget it not : The Truth is , I have lived in so low a Station , and so long ( and I thank God heartily for it , that it is so low , and for that known weaknesse , which forced , and moulded my minde to it , and at length framed my minde so contentedly in it , for a great providence concurred here ) that I have not so much as a thought , or minde , had I the opportunitie , to rise higher . Nay I ever thought , since I could think to purpose ( but it was once a sad thought ) that I was as uncapable of preferment here in the World , as a piece of Earth is to become a Starre ; so I thought , and it was no vaine thought , for it made me , I hope , the more ambitious after that world , where , if my weight keep not down , I may be above the Starre in Glory .

It was not then either This or That ; what then ? I am now telling you .

I am a worthlesse parcell of that house , whose chiefe Supporter fell first from the best part of his estate , and then , ( which was the fall Indeed ) from himselfe : very ominous this to younger Brothers ( saith a Noble a a Verul . Essay . Schollar ) who are commonly fortunate , but seldome or never when the Elder are disinherited .

Your hand was put forth to uphold this pillar , that was not Substantive enough to stand of himselfe , nor had so much wisdome as to cleave to a Nother ; so , though he had your hand , yet he stood not , he is falne : 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 onely makes the house a Blessing : The low Cottage , as well as the high Throne , is established by Righteousnesse b b Prov. Chap. 16. vers. 12. 20. vers. 28. 25. vers. 5. 29. vers. 14. , it is spoken more then once , nay Twice doubled , as the c c Gen. 41. 32. Dreame , for the thing is certain .

Since he fell we have been in our Ruines , and in them , some of us , having recourse to your selfe , found you as ready and active as you were able ; you said you would doe it , and what you said was done , your word was your deed . This and more , whereof none can speake more then can my selfe , renders you honoured , I think of all , that in a faire and cleare way ( else you will not heare 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 shew my selfe thankfull .

I could give you Titles of respect , &c. and not flatter neither , as the manner is , and as some doe , who feare not their Maker d d Job . 32. . But what are Mans eulogies in a wise Mans esteeme ? 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 complements , 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 wisdome , not to think these The portion ( It was , and is the Righteous Mans Sinne e e He received his good things not as he should , as a pledge of Gods further favour , but as a full and compleate 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 had'st them ; pleasures , profits , honours ; They were , now they are not ; And when they were , and thou had'st them , They were not satisfying ; They filled , They wearied thee , They did not satisfie , no more then the East winde doth satisfie an hungry stomack . There are three markes upon the Rich-mans folly , which makes it very remarkable .

1. He said to his soule , Thou hast much goods ; That was a great mistake ; They were the goods of the Body , not of the soule : Barnes full , and Coffers full , and yet the soule not the fuller , not the richer ; perhaps the poorer , the leaner ; The more emptinesse , the more of that fulnesse .

2. Laid up for many yeers ; A cleere mistake that too ; for , that Night , the soule was pluckt away . But grant a continuance for many yeers , a thousand twice told ; yet an end comes at last ; They must be eternall good-things , which an eternall soule can relish and enjoy , being sutable and proportionable thereunto .

3. Take thy ease ; That was a third deceit exceeding all ; for suppose , The soule continue with the Body , and the Body with the Goods : Soule 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 Mountaine ( it contains all the fore-mentioned ) may be strong , yet the Man weake upon it ; The Mountaine may continue , yet the Man may be troubled ; It was Davids case : All is in Gods face towards us : if that shine upon a Man , all is well and Lightsome ; it that be clouded or hid , all is nothing ; The Man will be troubled . God can , without Taking the soule away , or goods away , He can put the Spirit of a Man into such a condition of darknesse , as that all those comforts shall be to a Man , but as the white of an egge , no more relishing . As there be joyes the world gives not ; so are there afflictions , the world inflicts not , saith a Learned Divine f f Mr. G. Childe of Light . 6. There is a breaking of the bones , whereof David complained , when there is not a bone in the body out of joynt : The soule may be broke with sorrows , when there is a confluence of worldly comforts round about us . And this requires our Marke for mighty reasons : for it is as difficult a thing to goe-out of our selves to God a-alone for comfort ; as to goe-out of our selves to Christ alone for Righteousnes . The Rich mans Tower is as strong now as ever it was , in his coneeit g g Prov. 18. 11. , and he is as firmely bottomed upon his Mountain ; and he speaks as confidently now to his soule , Take Thy Ease , as ever he did ; for though the History be old , the practice is new . But this is our wisedome , 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 enquire from one end of the heaven to the other : Aske of the Barnes and Winepresses , they are the fullest and fattest places under the Sunne , aske them or any Creature else , whether they can give ease to the soule ? They will answer , no , it is not in them : though yet they can contribute a great deale , But then the light of Gods 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 onely makes the soule to Rest , and gives it ease ; and that is never , till He deales bountifully with it h h Psal. 117. 7. , till He satisfies it with Himselfe a sutable and proportionable-good both During and Satisfying .

The soule is scattered and lost , when it is parcelled-out to variety of things : It cannot fixe now , It doth but roule like a Ship at Anchor in a Tempest ; It must be brought to the Vnity of one Desire and one love ; Till then , it will be as unstable as the water ; as restlesse as a Meteor , still tossed , and in doubtfull suspence : So Truth it selfe Assureth by that very Metaphor i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luk. 12. 29. Psal. 9. 112. . But , ô the peace , the securitie of that person , whose heart is fixed trusting in the Lord ! he hath left Cisterns , Creature-comforts , and is gone to the Fountaine , 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 firme 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 mountaines , yet , because of their setled standing , are they called perpetuall hills , everlasting Mountaines k k Hab. 3. 6. . So fixed is this person ; and it must needs be so , for he findes underneath the everlasting Armes l 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 , doe 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 mightie concernment ; for this is it which , being well observed , will hold-up a mans Spirits , when the body must fall asunder from it selfe ; and make the heart rejoyce , when the eie-strings must break : But I consider your person and place , therefore I wil winde up all and your thoughts together in one word , which you often meet with ; I will onely annex Selah here , a word , which sounds high and gives an elevation to the minde answerable to the matter ; so your thoughts are raised now , reaching after good-things , which shall endure as long , as Eternitie is long , for ever ; And this is to be Truely exalted ; This , in a True sense , to be high-minded .

II. God hath given you a Name upon earth : He hath given you to know too ( and you blesse His Name for it ) that herein is the least degree of your glorie . A Name upon earth is nothing , though it should endure while the earth endures ; Nothing that , to eternity , after which the soule is Biased .

You may reade of one , who had a Crown set upon his head , consisting of many Crowns , for he was an Emperour m m Aug. de Civ . dei lib. 5. 26. , yet he would not make that the Crowne of his rejoycing ; 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 chiefe honour also , for it is called upon you ; And you must count it your chiefe 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 selfe to crucifie selfe ; To offer a holy violence to ones selfe , even to the plucking out , or cutting off that , which is most pleasing to Nature : yet so we must doe ( saith one n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Clem. Alex. Stro. li. 7. pag. 500. ) if we wil be Christians Indeed : And we must believe him , for he assureth us so , from the mouth of Truth it selfe , 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 goe-in at a narrow gate , and finde no straitnesse . A harder matter it is to tread the way of vertue , then to keep a narrow path in the darkest night o o Book of providence . chap. 4. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 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 Chrysostomes words englished , and they make cleare demonstration , That , though it be a matter of ease and no labour to be a Christian In Name ; yet it is a point of difficultie 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 heartily 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 recompence of reward , you will breake through all difficulties ( as is said of Abraham p p Chrys. upon Gen. Chap. 12. Hom. 31. ) like Spiders web's : 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 ranne : That you may doe so , even so runne , that you may obtaine the end of your race , your Crown , is the prayer of him , whom you have engaged , Sr. to print my selfe

Your much obleiged kinsman : EZEKIAS WOODWARD .

To the Reader .

THis Treatise tendeth to the erecting of faire Edifices to the Lord , which are the children of children of men . The Au●hor sheweth himself herein , a skilfull builder : in that he first layeth a sure , solid foundation , and then reareth thereupon his goodly edifice . This the Lord Himselfe noted to be the part of a prudent builder ( Luk. 6. vers. 48. ) He wisely sheweth , when , and by whom especially , this foundation is to be laid , even by Parents so soone as their children attaine any competent capacitie . Young and tender yeares are flexible , and may easily be bowed this way , or that way . They are like a a — A●gillâ quidvis imitab●ris udâ . Hor. the moist potters clay , which may readily be fashioned into any shape : and like soft waxe , which soone receives any print ; Nor so only , but also long retains what it first receiveth : like b b Quo semel est imbuta recens servabit odorem Testa diu — Idem . a vessell , which long holds the savour which it first tooke while it was new . Old men are said to remember in their elder yeares , what they learned in their younger . I shall not need to presse this further , it being so plentifully and pithily pressed by the Author himself , who layes his foundation very deep , even in the mothers wombe : and goeth along from infancy to childhood , thence to youth , and so on , till he bring his childe to a growne , yea , an old man , full of dayes , going to the grave in a full age ; like as a sheafe of corne cometh in , in his season c c Job 9. 26. .

In every estate and degree of these Ages , even from the wombe to the grave , he prescribeth pertinent and profitable directions , not to children only , but also to Parents , Guardians , Schoole-masters , Tutors , Governours of all sorts of Societies , yea , and to Ministers too , whom he fitly styleth , Instructors of Instructors . So full he is , as he hath passed nothing over in this long journey without a due observation , whether it concerns the mothers care of the childe in her wombe , or after in the infancy , or both Parents care about a new birth , or initiating it in pietie , good manners , good literature at home , at schoole , at Vniversity , or any other good Seminary ; Yea also about calling , marriage , carryage to Parents , to their superiours , equalls , and inferiours , in all ages , times , and places . This is that faire Edifice , whereof intimation was made before : fairer then the Edifices which have formerly been erected by Xenophon in his d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Institution of Cyrus ; by Plutarch in his Treatise e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . of training up children ; by Clemens Alexandrinus in his f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Instructour of children ; by Hierome , in his Epistle to Laeta concerning the g g De institutione fi●iae . educating of her daughter ; by Erasmus , in his Discourse h h De pueris statim & libe aliter instituendis . of timely and liberall training up of children , or by others in like Treatises .

This Author hath more punctually and pertinently , handled all kinde of duties from ones first entrance into this world , to his going out thereof , then any of the fore-named Authors , or any other that have written of the like subject . Such varietie of matter is here couched , as it will prove usefull to all of all sorts , that will reade and heed it . The Lord give a blessing to this and all other like labours of his faithfull servants . Amen .

William Gouge .

THE CONTENTS OF THE BOOK .

CHAP. I.

WHat the Parents dutie ; when it begins ; Gods gracious work upon the Childe , framing it in the wombe , and giving it its due proportion of parts ; what thanks therefore , pag. 1. 2. How Sinne defaceth Gods Image ; How repaired . Of Baptisme and the solemnitie thereof ; The Mother , the Nurse , to pag. 4. The Mother is most imployed about the head of the Childe ( my head , my head , saith the Childe ; 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 closset : pag. 4. What Infancy is : called an Innocent Age , but miscalled . Something may be done even then for the rectifying the Childes body , and his heart too . Grave considerations pressing to that Dutie , from pag. 5. to pag. 9.

CHAP. II.

CHild-hood 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 lesse , pag. 10. Parents not discharged in point of care , when they have charged the Schoole with their childe ; how vain that thought , pag. 12. How preposterous the Parents care ; How much Father and Mother both , do crosse their own ends . What a point of wisdome it is , well to Time our beginnings . When the Seed-Time , what their imployment there , to pag. 15.

CHAP. III.

A Two-fold imployment , which lyeth in the order of Nature and right reason : Lets hindring this two-fold dutie , two ; fondnesse , fiercenesse ; extreames , yet ordinarily in one and the same Parent . I. Of fondnesse , what causeth it ; Youth more profitable , Child-hood more delightfull * * Fructuosior est adolescentia liberorum , sed Infantia dulcior . Sen. epist. 9. . What hurt fondnesse doth . The Divels murthering engine , to pag. 18. Foure mightie considerations to fortifie 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. Fiercenesse , whose fruit it is , and how much it hinders , to pag. 27. It helps not to unroot evill , but rather roots it more in : to pag. 29. It hinders much the Implanting of good : to pag. 30. Considerations , which may help to calme a Parent , when in heat of spirit he is about to unroot evill , are three , very worth his consideration , to pag. 33. Considerations , which may arrest a Parents hand , when he is about the implanting of good , are foure , which , being considered , will command an answerable practise : to pag. 35.

CHAP. IIII.

OVr nature like a soyle fruitfull of weeds , what they are , and how unrooted . 1. Pride , the heart-string of corruption : Chrysostomes note upon it , how cherished ; how the contrary grace may , and ought to be instilled , to pag. 38. 2. Frowardnesse , a spice of the former ; The Parents dutie here ; how the contrary grace may be inforced , 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 Childe is fit for no societie , to pag. 41. 4. Idlenesse , how corrupting and provoking . Labour , how naturall to a man , how he is provoked thereunto , to pag. 43. 5. A bad Malignus comes quamvis candido & simplici rabiginem suam suam affricuit . Sen. epist. 7. companion , how infectious and corrupting , he will defile the best and most candid nature , with his foule example , pag. 44. 6. The evill of the Tongue , prevented by teaching the Childe silence , and this the Parent must teach himself , and his Childe under five notions ; The briefe of that , which concernes the Childes Instruction , is ; while it is a Childe , 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 cloathed with death in a Childes mouth ; the Parent , as in all , so here , very exemplary ; yea , yea ; nay , nay ; The Friers note upon those words . No more must be heard from a Childe , pag. 48. 8. The Childe must be taught , what weight there is in those words , yea , yea , &c. A good hint there-from , to teach the Childe to abhorre that religion , which gives no weight to words , nor oathes neither , pag. 51.

9 , 10 , 11 , 12. Nick-names and abuses that way , are ordinary with Children , and a fruit of corrupt nature : so quarrelling , uncovering their nakednesse , mocking , scorning the meaner sort , Great evills to be corrected , and prevented in Children betimes ; a notable example to presse us thereunto , to use our Inferiours kindely , to pag. 53.

13. Cursing ; a great evill , so imprecations against our selves . Foure great examples full of instructions , who spake rashly , and were payed home , in that they spake , to pag. 57. 14. As Childrens Tongues must be watched over , for the Tongue is a world of wickednesse , so must their hands ; They will spill more then they eate , how to teach Children to prize the good creatures , pag. 59. 15. Children delight in the pain and vexation of those weake creatures , that are in their power ; A great evill to be looked unto and prevented betimes , considering our natures what they are , page 61. 16. Nature fruitfull of evills , more then can be pointed at or prevented : but that is the true and genuine order of nature , to prevent the evills 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 foure seasons in the day seasonable therefore . 1. How uncomfortable darknesse is , how comfortable the light ; A notable lesson there-from : 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 sowre the sweetest earthly Blessings ; where the root of our comfort , pag. 69. The Sun a publique servant , teacheth man so to be , even to serve his brother in Love ; and to shew to him the kindnesse 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 continuall dropping , from pag. 71. to pag. 77.

CHAP. VI.

WEeat bread at Noon ; What that implieth ; how fraile our bodies ; what our use therefrom . pag. 78. Our right to the Creatures , how lost ; how regained . pag. 79. In eating we must use abstinence : Intemperance how provoking to God ; how hurtfull to man , and unbeseeming the Lord of the Creatures to pag. 81. When the fittest season to teach and learn abstinence ; how necessary a grace , specially in these times , when so much wrath is threatned . What use a Parent must make hereof to Children . Their lesson before and at the table , to pag. 85. When we have eaten , we must remember to return Thanks ; The threefold voice of the Creatures ; what the Taxation or Impost set upon every Creature . If we withhold that homage we forfeit the blessing . The memorable words of Clemens Alexandrinus . A strange punishment upon one , who seldome or never returned thanks , so concluded pag. 90.

CHAP. VII .

THe Method in reading the Book of the Creatures . Foure Objections , with their Answers out of the Lord Verulam , to pag. 93. How to reade the Book of the Creatures . Extreames corrected and accorded . Two primitive Trades . An Apocrypha Scripture opened and made usefull , to pag. 97 : How to teach the Childe to spell the Book of Nature . What is the compendious way of Teaching , to pag 100.

Essayes or Lectures upon the creatures , beginning at the Foot-stool . Three enquiries touching the earth : 1. What form or figure : 2. Whence its dependance : 3. What its magnitude . Instructions therefrom , very grave and usefull all , from pag. 100 , to pag. 107. A view of the Creatures : In their variety , delightfull and usefull . Two Creatures onely instanced in ; From a little Creature a great instruction . What a mercy to be at peace with the stones and creeping things . From pag. 107. to pag. 114.

The Waters ; their Surface , barres , or bound ; Their weight ; The Creatures therein ; the ship thereupon : Great lessons from all ; from pag. 114. to pag. 122. repeated , and mans ingratitude convinced . 123.

The Aire . The wayes and operations thereof , admirable . Whence changed and altered for mans use , sometimes for his punishment . The windes ; Their circuit ; Their wombe , to pag. 125. The winged Creatures ; Their provision , and dependance , greatly instructing man and reproving his distrust , to pag. 126. The Clouds , the ballancing of them ; The binding the waters within them ; The making a course for the Rain out of them ; All these three , the works of Him that is wonderfull in working , to pag. 127. Of Lightning , But the Thunder of His power , who can understand ? Job ●6 . 14. The Snow and the Haile , and where their Treasure , to pag. 128.

The wonderfull height of the starrie Heaven . Of the Firmament , Why so called ; and why , the Firmament of His Psal. 150. power . The eye a curious Fabrick , of admirable quicknesse . How excellent the eye of the soul , when cleared with the True eye-salve . The heavens outside sheweth what glory is within . Chrysostomes use thereof , and complaint thereupon , to pag. 134. Of the Sunne ; Why I descend again to that Creature . Three things in that great Light require our Mark. Grave and weighty lessons from all three . Concluded in Mr Dearings and Basils words to pag. 144.

CHAP. VIII .

THE Day and Night have their course here ; But after this life ended , it will be alwayes Day or alwayes Night . A great Instruction herefrom , to pag. 147. Our senses are soon cloyed . We are pleased with changes . What Darknesse is . The use thereof . A little candle supplies the want of the Sun . How that instructeth . How we are engaged to lie down with thoughts of God , to pag. 153.

CHAP. IX .

A Great neglect in point of education . Mr Galvines , Mr Aschams , Mr Perkins , and Charrons complaint thereof . The ground of that neglect , to pag. 156. The Parent must fix upon two conclusions : Of the School . Whether the Childe be taught best abroad or at home , 157. The choice of the Master . Parents neglect therein . The Masters charge , 159. His work , His worth , if answerable to his charge , to pag. 160. The Method or way the Master must take . How preposterous ours . Who have appeared in that way , to pag. 164. The School must perform its work througly . The childes seed-time must be improved to the utmost , before he be promoted to an higher place . The danger of sending Children abroad too soon . When Parent and Master have promoted the Childe to the utmost , then may the Parent dispose of the Childe for afterwards , to pag. 165.

CHAP. X.

OF Callings . Some more honourable , as are the head or eye in the body ; But not of more honour then burden and service . Elegantly pressed by a Spanish Divine : and in Sarpedons words to Glaucus , to pag. 169. The end and use of all Callings , pag. 171. Touching the choice of Callings . How to judge of their lawfulnesse . To engage our faithfulnesse . No excuse therefrom , for the neglect of that one thing necessary . Our abiding in our Callings , and doing the works thereof . How Nature teacheth therein . The designing a Childe to a Calling . Parents too early and preposterous therein , 177. Parents may aime at the best and most honourable calling ( The Ministerie , a ponderous work , 178 ) But he must pitch upon the fittest . In the choice thereof the Parent must follow Nature , and look-up to God .

THE PREFACE , SHEWING the necessitie and worth of a vertuous education , and may serve as an introduction to Dutie .

OUr great Advancer of Learning , noteth an opinion of Aristotle , which is this ; a a Lib. 7. p. 375. In English Book 2. p. 263. That of those things , which consist by nature , nothing can be changed by custome , using for example ; That , if a stone be thrown up tenne thousand-times , it will not learne to ascend ; and that by often seeing and hearing , we doe not see or heare the better .

That Noble Scholler noted this for a negligent opinion , so he cals it ( I know not why , because the Philosopher doth instance in Peremptory nature ) and he took pains to informe us touching the same ; It is true , saith he , In things wherein nature is Peremptory ; Man cannot make massie bodies to hang in the Aire like Meteors ; he cannot make an Oxe to flye : That which is crooked , saith the wise man , b b Eccles. 1. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . man cannot make straight . There is a Peremptory bent of nature , which man cannot turne , no more then he can turne back a Spring-tide , or a Rushing winde ; This is a worke for Him , and peculiar to Him , Who turned Iordan back ; Who made the Iron Swimme ; Makes the Clouds , those massie bodies , to hang in the Aire , as if they had no weight ; Who makes Mountaines Vallies , and rough things even ; Raiseth children of stones ( stony hearts ) and made dry Bones live . And the Parents worke , in this case , is to sit still ( I meane not any slacking of their endeavour ) that is , to goe into his closet , and spread this Peremptory bent of nature , he sees in his Childe , or not subdued in himselfe , as the King the Letter , before the Lord c c 2 King . 1● . 14. , and to say ( it is Luthers Counsell ) d d Poeaitendum mihi praecipis , sed talis sum ego miser , quod sentio me nolle neque posse ; quare this prostratus pedibus , &c. Concio de poen●tent . Anno Dom. 1518. Here is an Heart that cannot turn , that will not turne ; turne it , Lord , it is Thy Worke , Thine onely ; Turne it , as Thou didst the Rivers in the South . Thus where Nature is Peremptory ; and what we are to do in that case : Nothing , but look up to Him , Who caused the Sunne to goe back , and so the shadow in the Diall .

But it is otherwise in things wherein nature admitteth a latitude ; for we may see that a straight glove will come more easily on with use ; And that a wand will , by use , bend otherwise then it grew ; and by use of the voice , we speak lowder and stronger ; and that by use of induring heate and cold , we indure it the better e e See a Treatise of Vse and Custome . p. 26. and 39. and 69. . And here in the God of Nature ( Who onely can change Nature , and supply , what man cast away , and is wanting ) would have Man active and stirring , and admits him as a fellow-worker with Himselfe .

By this I would gaine but thus much ; That I might evince the necessitie of a vertuous education , and inhance the worth of the same ; I meane , that we might set a price upon it , and no ordinary one neither . It were an easie taske here to enter into a common place , and to give a Laudative hereof , which would fill the margent and the lines . Sufficeth it to know , first , f f Reade Hist. of the World , first Book , 4. Chap. Sect. 11. p. 14. Quint. declaris Orat. Isocrat . Areopag . 217. in sol. That Nothing ( after Gods reserved power ) doth so much set things in or out of Square and Rule , as education doth . Secondly ; That we have no other means to recover our sickly and crasie nature ( I know my words are too short , but I mean not in things that are high , concerning God , for in them she is not sick but dead ) no other meanes to pull it out of the Rubbish of Adams and of our own Ruins , and to smooth over the face of it againe , beautifying the same and making it comely ; no other means , I say , left us then to apply the Georgicks g g p. 236. of the minde ; ( as that Noble Scholler Phraseth it ) he means the husbandry and Tillage thereof . The effects we see in the husbanding our grounds : and they are great and admirable . The good Tillage of the minde produceth as great effects , and concerneth man more , as he thinks himselfe of more worth then a clod of earth . It hath such a forcible operation , as hardly any length of time or contention of labour can countervaile it afterwards : we remember the old saying , the truth whereof is more ancient , then is the verse :

Ingenuas didicisse fideliter artes , &c.

This Culture and manurance of the minde , taketh away the wildnesse and barbarisme , and fiercenesse of mens mindes ; it subdueth savage and unreclaimed desires ; But then , as the great Scholler noteth also , The accent had need be upon fideliter h h p. 82. ; that is , The Culture and manurance of the minde must not be superficiall : We deale not so with our ground ; but it must be laboured in faithfully , heartily , continually ; so the husbandman doth in his ground ; it findes him work all the yeer long . And he doth his work throughly ; he doth not plant here a spot , and there a plat of ground ; but he tils the ground all over , that what he can , and as the nature of the ground is capable , he may make all fruitfull . And so we must intend this businesse , as we would that thing , which concerns the Parent and the Childe , more then any thing in the world besides ; yea , more then a World is worth ; Being confident of this ; That all things by labour and industry may be made better then Nature produced them ; And that God so ordained it , That the industry of man should concurre in all things with the Works of Nature , both for the bringing of them to their perfection , and for the keeping of them therein , being brought unto it . i i See Dr. Hack. Apol. lib. 2. cap. 9. Sect. 3. p. 143. .

Having now concluded the worth of a vertuous education , and the necessitie of the same ; it followes , That my own practise be somewhat answerable to the Rule : Therefore have I penned mine own Duty , with mine own hands ; which may serve for a parent at large , to direct and teach him , his .

This I have digested into two parts , each entire of themselves ; but yet as different in the subject matter , and manner of handling , as is the subject I would informe : In the first part , a Childe in its minoritie and younger yeers ; the second , a Childe growne up : Both the one and the other , the subject of a Parents care , and charge , which in the first part is largely treated on with the manner or way , how he may discharge the same : The way is , to make the Childe know himselfe , then to know that , which may be known of God k k Rom 110. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . , which is manifest : for God hath shewed it unto him , by that he sees and feeles of Him , so haply he may feele after Him , and finde Him l l Acts 17. 27. .

This then is my subject now , even The good culture of the Childe ; an old Theame , whereto little that is new can be added either for forme or matter : Yet because it is a work daily repeated and of Infinite concernment to the Childe ; And being a parent my selfe , I obtained of my selfe ( naturally very indisposed to my pen ) to set downe out of some continued experience and some conversation with Children , and Books concerning that Theame , what I thought pertinent to that businesse ; The furthering and improving that great worke .

What now remaines as an introduction thereto , I branch under these heads . First , making this my scope , ( the good Culture of the Childe ) and being to note some wants and Deficiencies therein , I shall first , briefly observe such defects as my riper yeers have discerned in my own education , the trayning up my younger yeers , which may be of some use to others for prevention . Secondly , I shall note a naturall defect , which troubled me very much ; For I thought it the greatest crosse in the world , but it proved no small benefit . And this I must not passe over ; because it will be of large use both to the Parent and the Childe ; a good introduction to Duty unto both . Lastly , I shall set downe what perswaded me to put my hand to this work ; and that will be of force to engage every Parent upon the same bounden Duty and service .

First then , ( for so I make way unto it with some digression ) I had naturally Linguam impeditam , a stammering tonge : my Mother , who could love her Childe , and yet be wise ( two things , they say , incompatible m m Non conceditur sumul amare & sapere . , but she could do both , as all knew that knew her ) was tender of me , and the more tender , the more my imperfection was . And such discretion she used in that case , as indeed she did in all points touching her Children ; A true Eunice , though having five sonnes , She had not one Timothy ; for instructions and prayers both , are too short for that worke ; Such discretion , I say , she used towards me , that , had I found the same under those hands , whereto I was committed , I perswade my selfe I had every way thrived better then I did , and in point of pronunciation ( a chiefe point in a Scholler ) I had not found so great discouragement , as afterward I did .

I mention my Mother here , not my Father , because that Stay and Staff , the Lord took away from her head , & our Tabernacle in a needfull time , when I was little more then a yeer old , the youngest of nine , but one was not , and another there was , newly laide in the cradle : A sad stroke , and as sad a widow , A Widow indeed n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Tim. 5. 5. and vers. 3. ; and that sufficeth for her honour . Then her charge was double , She was Father and Mother both , and so she discharged both parts , as that thereby she had double honour . No Children in that Countrey , of what ranke soever , did owe more to a Mother for her precepts , her prayers and her Practise , then we did ( it is our engagement , ) and no parent expected , and had a more honourable observance from her Children , then She had . Mothers may hold their Authoritie and maintaine the same , say what they will to the contrary ; It is their fault , if they doe not maintaine their Right , and it will be their sorrow . She lived to see her Childrens Children , and a greater blessing then that too , Peace upon Israel , peace and truth all her dayes ; And when her Day came , even her appointed Day , then was she taken away from seeing the evill to come ; She died as She lived ( I mention but the practice of her widowhood ) like Iacob , blessing her children ; so she fell asleepe , and was brought to the grave , that silent place , like a Sheafe of wheat to the barne , as full of graces , as of yeers .

I have digressed a little here , but I could not remember a Mother , and such a Mother , barely so and no more .

From under her genttle and wise government I was put to Schoole , to one of the best note in all that Countrey ; I shall point to the wants there , which my riper yeers have noted in my education then , for so our Learned Interpreter , Iunius , hath done before me .

I spent sixe yeers and an halfe in the Grammer Schoole , trained up according to the bad fashion ( for we say , as o o Pravo nostri aevi more . Cent. Misc . Epist. 87. p. 494. Lipsius saith ) of most Teachers , then and now . The understanding of a Childe is left to its owne information ; ( which will be long first ) and its memory is first dealt with , and Tasked ; a burden though not so felt p p Neque ulla aelas minus fatigatur . Quintil. 1. cap. 12. , yet a burden , and heavier then we would have to be imposed upon our selves , for we will understand first , and then commit to Memorie , which is the order of Nature : for in true order and place , the Memory comes the last of three ; The understanding should be a leading hand to it , and the sense to the understanding ; and then the Memory hath its due place , and will doe its due office , when first the sense and understanding have done theirs ; such a reciprocation , reflux or mutuall working there is betwixt them if they worke in order . It requires speciall observation .

In all this time spent in Grammar ( sixe yeers is a great length in our span ) I know not which lost me most time , feare or Play . I know I played away much of the time ( for all the sorrow ) but , I know also , feare hindred me most , and cast me farthest back . I remember the noble Knights words in his feigned Arcadia , His q q pag. 11. minde , saith he , was fixed upon another devotion , so he minded the speech no more then a Boy doth his lesson , when he hath leave to play .

Feare works the same effect that play doth . If the Master be as ready to smite , as he is to speake ( as too many such there are ) the Boyes minde is fixed upon another devotion , how he may save himselfe ; his eye is upon the rod or hand , and all his observation is how he may award the blow . As for other observations , which his lesson would yeeld , they must stay a fitter season for admittance , when the Master and Scholler both are better fitted and tuned , the one to give , the other to take instruction . And let him , whom it doth concerne , well consider this : for it concerns him very much , and the Childe , whose good he would promote , as much and much more , whereof more in a fitter place , onely this I adde here .

A Boy will finde out many shifts ; it is the Masters wisedome not to put the Childe to it , for it will shew its wit in nothing more , then to hurt it selfe ; I know it , for I was witty enough that way , and so , amongst other defects , I made my tongue the more imperfect , which may teach the Master now to deale tenderly and gently with the Childe upon point of instruction .

A Master must maintaine an awefulnesse in the Childe , else little will be done ; and he must be as carefull to suppresse feare , and the working of it , specially then , when he would give instruction , else no good will be done ; We may note what Wisdome saith , certainly it holds true in so tender yeers ; feare Wisd. 17. 12. betrayeth the succours , which reason offereth . If the Childe deserve to smart , let it smart afterwards when the lesson is done ; And then neither will it be Discipline s s Rectè vocatur castigatio disciplina quâ delinquens una dolet & discit . Bright Rev. 3. 19. , unlesse as it smarts from the rod , so it learnes by it also . Hence Teachers may learne a principall lesson , in due observation whereof they may helpe many defects , as , in the neglect of the same , they may cause not a few , and such , perhaps , as after time cannot helpe nor redresse . And so I have observed two maine defects in the Grammar Schoole , one in point of Instruction , the other in point of Correction . I will observe no more , for present , there ( for it will fall in my way againe in a fitter place ) but that from thence I was sent to the Vniversitie soon enough and raw enough : So my Master advised , and then my Mother was perswaded , for he was counted an Oracle . It remembers me how Iunius his Grandfather did sometimes indorse his letter to his sonne , who , he thought , at that time , might have spent his time to better purpose ; To t t Dionysio dilecto filio misso ad studendum , pro eo , quod alii vulgò inscribunt studenti . Vita Junii praefix. Oper. Theol. Dionisius my beloved sonne sent to study . And to study I was sent also , as a means tending to a farther end , which failed , and though little I did , yet I sate at it ; what awed me so ( for there was a providence in it ) I shall tell anon . And such was the good providence also , I was disposed to a Tutor , the ablest amongst many , and most conscientious of his duty , and as skilfull to teach his Schollers theirs . Touching some Tutors , and their proceeding with their Pupils then and now ( if according to the old and most ordinary fashion ) as I think it not a patterne for imitation , so I know it to be above my Censure .

I shall note a Defect which I may be bold to censure ; A fundamentall one it is , yet not so properly mine , as that it is not common to the most , now , as it was then , sent to the Colledge as I was , before I was fitted . There we shall finde helps from other Arts which will give Forme to Matter ; But if we want Matter , what should we do with our Forme ?

I was put to Logick and Rhetorick before I was prepared or fitted for either . Those grave Sciences , ( as the Noble Scholler u u 2 Book . 99. lat. pag. 75. saith ) the one for judgement , the other for ornament , doe suppose the Learner ripe for both ; else it is , as if one should learne to weigh , or measure , or to paint the winde . Those Arts are the rules and Directions how to set forth and dispose Matter : And if the minde be empty and unfraught thereof ; if it hath not gathered that , which Cicero calleth Sylva & supellex , stuffe and variety to begin with those Arts , it doth work but this effect ; That the wisdome of those Arts , which is great and Universall , will be made almost contemptible , and degenerate into Childish Sophistry . So said that noble Scholler , who hath not a word too light .

But empty , and unfraught though I was , yet to these Arts I was put , and my benefit there-from was answerable ; so little , as that I shall never recover those Defects . For Defects , which grow up with us in youth , are as hardly amended in after time , as the errour in the first concoction is corrected in the Second . And yet , if I should say , that many were then , and now are , sent to the Universitie more empty and unfraught then I was , I should say but the truth .

I did not cast away my howers there , though for want of good order and method in my studies , I spent not my time there to much purpose . I fleeted Read the L. Cokes advise before his second part of Reports , which he borrows ( part of it ) out of Sen. ep . 108. and flutter'd from book to book , variously tasting off many , but digesting none ; some rude notions I had of the Arts ; but was not acquainted at all with the bodies of Disciplines . I gathered some ends together , so as that my collections that way , and provision of learning was ( as our Advancer x x pag. 222. compareth it ) like a Frippers or Brokers shop , that hath ends of every thing , but nothing of worth . I have noted this also as my owne Deficiency , for so it was ; more there are , who proceed as inorderly as I did , and that they may be better advised and directed , I have noted it ; A defect they shall finde it , and no ordinary one .

The next defect I shall note , ( for there is use in it also ) is this ; I lost the fruit of disputation quite ; The benefit whereof is no little to a Boy , if he be not ( through the default of the Moderator ) a right Sophister , contending about Goats haire , which is Childish Sophistry , a vaine jangling about nothing ; and of nothing comes nothing : or if they contend not with blows , and bad language , I mean , as once it was with hard iron , in stead of solid arguments . Let the folly and abuses hereof be prevented by the wise over-sight of the Governours , so shall the dispute be wisely carried , and then , assuredly much Advantage shall accrew thereby , both to them that dispute , and them that heare . I durst not put my selfe forth therein , for then my tongue was very imperfect , when I was not ready , in what I was to speak , as in Disputations I could not be : but in other exercises , Declamations , and the like , I was best , because most exercised therein , and those I had so perfect , that I could see my selfe speake .

Another defect there was , and deserveth Censure ; I charged my paper book with many notes , my memory with few , or none at all ; & had I gone on so , The Scholler had lost , if not quite his Treasurer ; yet he had put it out of office ; The most faithfull Servant in the world , if it be called to an account constantly , if not , the very worst , a very Slug a a Nihil aequè vel augetur curâ , vel negligentiâ intercidit . Q●intil . l. 11. cap. 2. . Let there be a Recognition of what we heare or reade , a chewing of it againe ( for , as conference with others is the life of studie ; so meditation is the life of reading ) then we may book it ( we may and must take some briefe heads of it at first b b Certissimum est quod in librum ref●rtur , sidel s●imum adjutorem memoriae , cum id quod sola recordationenitatur , facile possit d●uturnitate temporis , vel penitùs extingui , vel saltem corrumpi . Bright in Revel. cap 5 , I allow not of those who make memory their store-house ▪ for at their greatest need , they shall want of their store , L. Coke . ep 1. before his first part . ) but charge the memory rather then the book , Call it to an account ; so may a man prove as famous for memory as our Iewell c c Read his life . was , who had the Artindeed ; or if not so , ( for that was extraordinary ) and there is a different strength of memory , as of other faculties ( not in all alike ) yet this recalling of things and charging of memory , so as it may be par oneri not overcharged , will prove a sure Art , and most usefull d d Si quis unam maximamque a me artem memoriae quaerat , exercitatio est , & labor , Quintil. ibid. .

I could give here a full Tale of my Defects , for I know many , and I could censure them too , none better ; but I shall reserve them for a fitter time and place ; these are fittest for publike , and serve best to correct others : for from these I had most disadvantage , as others shall finde also , though yet they discerne it as little , as once I did .

Another defect I had , nay I have , and that was naturall , as hath been said ; It deserves pardon from all but my selfe , but I must not pardon my selfe ; because I troubled and disquieted my selfe most about that , which I finde now did work unto me the most good ; therefore I shall stay a little upon it , and then give some lessons from thence which may teach others very much , the onely reason why I could not passe it over .

I must speake it , because I conceive there is much use of it : I disquieted my selfe about my imperfection in speech very much , so much , as more cannot well be imagined ; and all that , But a disquieting in vaine . But yet this good was in it ; The Sowre yeelded me this Sweet : It kept me close within , when others were without , perhaps merrier , but not so well imployed . It made me look up the oftner unto Him ( for I saw I had need of Him ) Who made mans Mouth c c Exod. 4. 11. , the Dumbe and Deafe , &c. The very thought of my Infirmitie kept me low , every way low , in my thoughts also ; it kept me from aspiring , and it was well so , else I had been perking too high ; I had stretched f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Cor. 10. 14. and tentered my selfe beyond my Scantling and proportion . Assuredly , I could not have wanted this defect ; but it was long before I thought so , long before I could cast Anchor upwards ; I had first tempted God ten times , saying , Can God provide in such a wildernesse ? I almost sunck down under that thought , so heavie it was : for thus I thought .

I was now a Scholler , intended for one ; Sixe yeers and more were spent in the Colledge ; my speech little mended : I must bend to some course ; I must not be as one that follows crows g g An passim sequeris Corvos testâque lutoque vita sine proposito lanquida & vaga est . Ignoranti quem portam petat nullus secundus est ventus . with a pot-gun , or that shoots at Rovers ; I must tend to some marke : What may that be ? A Divine , Lawyer , or Physician ? I was designed for the first , but too soon , as others are , that was the great error . A Lawyer ? his knowledge is most excellent , I speak of humane ; and a right true Lawyer is a right honest man , as a great Sage h h L. Coke second epist. of the law Reports it , and he hath good law & reason for it both . But a Lawyer sells his i i Causidicus vendere verba selet . Owen . pag. 15. l. 22. words , and they are his currant money ; I knew mine could finde no quick market . I was fitter for the last of the three , for a sick man likes a silent Physician , who hath skill to cure him , not words to weary him ; he is in paine , words put him to more paine . The truth is , I could thinke upon no course , but either to digge or to begge , so I resolved on that , which had most labour and least shame , to labour with my hands ; but that should be in a strange land ; and thither I went twice , wherein , though I laboured not with the hand , yet I was fed . All this while , God took a gracious way with me , if I could have seen it : even to make me nothing , and to make me know it ; but that is a mighty work for an Almighty hand ; and I was framing to it , for I looked upon my selfe , as upon the most helplesse fellow in the world ; My Tongue , I thought , was as the Rudder to the Ship , which must bring in and carry out all my Commodities , and that was broken . So I lay like a Ship , that had neither Winde nor Tyde ; Sedit dum metuat ne non succedat . I sate still , because I thought it to no purpose to goe forward . How much of my precious sand runne out , while my thoughts were troubled about nothing , or that , which was quite out of my reach ! how was I tossed , like a Ship , in a Storme of my own raising ! and ( as Seneca saith ) though tossed much , I sailed nothing : my feare of successe was the Remora , and hinderance to stay and slugge the Ship from further sailing : it was the great Arrest and prejudice of further progresse or discovery . So while I was seeking my selfe ( the great sinne of the World , selfe-seeking ) I lost my selfe ; and when I would guide my own steps , I fell into a Maze , whence I could finde no issue ; and for provision I thought it unpossible , when I thought on my Wildernesse , and I could not but thinke of it , for in a wildernesse I was .

While I was thus moyling , and troubling my selfe about Gods Charge ( so it was ) how I should be fed to morrow , and clothed to morrow , that had sufficient for the day ; The Lord beheld the wrigling of the worme , and forbare to crush it , notwithstanding my intermedling with His charge ( which is to keep and feed his people ) and the neglect of my owne , which is to give all faithfull diligence ; And so , as in Pauls passage , He brake the Ship , yet brought safe to land ; He crossed my friends designes , and dashed all our projects , and placed me in such a calling , and in that place , which was least thought of . And in all this , there was nothing but Grace and goodnesse ; A gracious hand , a good providence , and now I can track it .

That very instrument hath brought in a competency , which I thought impossible to be ; And in such a place hath God provided for me , that is of the best note ; whereas , if I could have found the way , I would have crept into a mouse-hole .

That is a happy Infirmitie , which makes a man stick and cleave to God ; that depresseth man , no matter how low , so it advanceth God : An happie weaknesse that makes the creature leane , cling , and rowle it selfe upon Him , in Whom is everlasting strength . There cannot be so much want in Man , as there is helpe in God ; and helpe He will , if we can depend and waite upon him ; And in the conclusion we shall see and say , He hath done all things well k k Mark 7. 37. When we know the power and wisedome of our Physician , we doubt not of his prescriptions . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrys. in Gen. Cap. 17. Hom. 40. ω. . We may reade an observable answer , from a grieved mother , to the demand of a Prophet : It went very ill with her ( so to sense , ) and with her husband too , for God had taken away their deare and onely childe , his breath was newly departed , and then the father and mother both were sadded to the heart , we may be sure . And yet when the question was , is it well with thee ? with thy husband ? with thy childe ? She answered , it is well l l 2 King . 4. 26. : Well indeed , which God doth ; For as He made all things very good at the first ; so what He doth is very good still . And therefore , though it be not well ( to sense ) neither with the Father , nor with the Mother , nor with the Childe , yet ( to Faith ) it is well , for God hath done it , and he doth all things well : And if parents and children can waite in silence and expect with patience , they shall say , it is very well , and now they shall say as the Mother said , it shall be well . I speake not this , as if verse 23. so I had done , so depended , so waited ; it is my shame , that I have profited so little by so fit a correction . But therefore I speake it , that we may learne under any affliction whatsoever , To waite without wearinesse ; And the more weary and weake we are , the faster to cling to The Almighty : For weaknesse with such a support , shall doe and suffer great things , things beyond expression or imagination l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Abimelech said well to Isaac , Thou art much mightier then we , he was indeed , and needs he must be so , for an Almighty Hand went along with Isaac , hand in hand , in all things , in all places . Nothing is of more power then he is , who is assisted from above : as Nothing is weaker then is he who is forsaken of that Almighty helpe : Chrysost. in Gen. 26. 16. Hom. 52. Cant. 8. 5. : Of such consequence it is ; To be Nothing in our selves , All in God ; To feele our owne weaknesse , and in sense thereof to leane the more strongly upon the Beloved . The instructions , I would give from hence , seasonable for a parent , and as usefull for a Childe , are these ; First , Let the parent give the Childe his breeding ; what ever imperfection lyeth upon it , yet let the Childe be taught , what it is any way Capable of . Capable , will the Parent say , what can a poore weake stammering child be taught , or what can he doe with his teaching ? This is the common Accent , which Parents put upon their childrens defects ; The childe is wanting , the parent will make him more wanting ; and he will busie , and vexe himselfe about Gods charge ; and in the meane time neglect his owne . Let the Parent doe the work of the day upon the day , and leave the morrow to God ; And let him doe it cheerefully and in hope . Camerarius m m cap. 37. tels of one , who did write with his feete very exactly , and made his Pen without his hands , for he had no Armes . He tels us also , in the same Chapter , of two , a brother and a sister , both deafe and dumbe , but strange things of both : They could heare with their eyes , and speake with their hands : So solicitous ( saith my Authour n n Adeo Natura , veluti fidelis mater , compensando solicita , &c. quod enim in aliquibus sensibus adimit , in aliis restituit . Ibid. ) Nature is to recompence and make up what is wanting , restoring that to one sense , which it took away from the other : And we know many , who have learned without their eyes , and have proved no ordinary Proficients , not in the Arts onely , but in the tongues also , wherein the least jot or tittle must be taken notice of . The eare is that great Instrument of knowledge . A Parent knows not , whither that qualitie , which is easily taught , may bring the Childe : Davids Harpe set him before his King ; And we know of what use ordinary qualities have beene to great Schollars , they have supplied their necessities , when the Book could not : So Ramus tels us , so Alsted . I have heard a Parent say upon observation of some defects in his Childe ( whereof many times the Parent is the worst judge ) that his Childe is fit for nothing ; for nothing ? Then make him a Parson or a Vicar , he is not so wanting , but you may make him either the one or both . This was the old conceit , and I doubt it is not old enough to die . But we must be serious , speaking the words of truth and sobrietie . If the Childe be so deficient , as the Parent thinks him , fit for nothing , then the rather give him Instruction ; Certainly that will make it good for something . If the Childe be not monstrously deficient , and Gods Image doubly defaced in it ( whereat , and in which glasse , the Parent may behold himselfe , and be greatly humbled at the sight ) some instruction may fit its capacitie , and fit it for some imployment in afterwards . I know well there are some , whom nature and parts have fixed in a lower Sphere , as uncapable of rising higher , or being greater , as the earth is of becoming a Star in Heaven . But o o Nemo reperitur qui sit studio nihil consecutus . Quint. 1. 1. yet , where a Parent sees all this wanting , he must not be so farre wanting to the Childe , that he suffers Breeding to be wanting to it also : For if so , this will fall out ; That the Childe , who could not , for the lownesse of Parts , be framed to doe much good service , will frame it selfe to doe none at all , but the contrary , much hurt ; as we see in experience . Suppose then , for so we may , that a Childe be framed by nature , and for Parts but to drive the Cart , or hold the Plough p p Natura servus ad stivam natus . ; why yet if he be fit for either of these two imployments , ( Servill we call them ) before he had strength for that labour , in that emptie space of Time before ( for so the Parent makes it ) which lyeth betwixt 6. yeers and 13. which runs forth like water , whereof is no use , to waste , the Childe might have been fitted , by good culture and Tillage , to have known the nature of the worke he should afterwards be set about , which yeelds many excellent instructions , no profession more then Husbandry doth , this working in the Earth ; It is an ancient , & it was an honourable q q Plin. nat. Hist. lib. 18. 3. Dr. Hack. Apol. B. 3. sect. 3. profession also ; ( though now Cooks are in more esteeme 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. poed . 2. 1 p. 106. ) and the Lord condescended to the capacitie of none more , then to the capacitie of the Husbandmen , which sets much upon their score ; But for want , not of nature , or parts , but of this culture s s Manifestum est non naturam , sed curam defecisse . Quint. 1. 1. of the minde , which should fill up the empty space of time before mentioned , and the minde too , your Husbandmen , many , or the most of them , understand no more concerning the lessons , which the holding of the Plough , the tearing up of the ground , the casting in of the seed , the dying in the earth , the growing of the same , the cutting , the gathering , the housing and threshing thereof ; no more doe they understand of all these things , or of the lessons there-from , then their Oxe or Horse doth , whom they follow . And all this , for want of this culture of the minde , the season being neglected , because the Childe was designed for the field . For my part had I a Childe to designe thither , to the Plough I meane , or to the Sea , or to some lesse stirring trade ( in all these cases or courses of life , learning is neglected , as a thing of no use ) I should as faithfully ( for it were my duty ) bestow upon him the culture and manurance of his minde first , and as readily I should doe it , and I should thinke to very good ends , as another Parent would doe , that had designed his to the Colledge .

The purpose then I tend unto , and that I would conclude from hence , is , but this , What ever is wanting to the Childe , Let not education or instruction be Wanting t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Clem. Alex. stro . 1. p. 209. Children , who have beene no way apt by Nature , have beene made Apt by education . And they who have been very Apt by Nature , to good , have proved very bad , by neglect and carelesnes . Translated out of the same Author , the following page . 210. . Fill up this emptie space , which commonly Parents make so , with some seasonable instructions : And the more unfit and unapt the Child is , the more the Parents care and paines must be . Nor must the Parent be hartlesse in the businesse , but , as the Husbandman , ( their work is like , sometime they meete with hard and stony places , which by good culture they make fruitfull ) he must labour in hope . And how unserviceable soever the Childe seeme to be , yet He , that had need of an Asse , can make use of him ; whereto , though the Parent cannot designe him , yet his Lord can . I remember that Noble Schollar Morneus tels us , That his Maide , would sweepe out of his study , and into the Dust-basket , such little pieces , as he could make very good use of , and could not spare ; so by his appointment , in She brought them againe ; wherein he taught both the Maide and us not to despise Small things : there may be , for ought we know , a blessing in them ; nor neglect the poorest , weakest creatures ; What know we , what the Great God intends them for . Let the Parent doe his Duty : He shall finde great satisfaction therein , in giving his utmost care and paines . A Pilot ( saith Quintil. ) hath a satisfying plea , though his ship miscarry , that he was watchfull at the Sterne , and imployed his best care and skill there : If Parts be wanting and Grace too ( a Commoditie the Parent cannot stow in the Childe , yet he must be lading it as he can ) yet the Parent hath this comfort , in case of miscarriage , That he he hath steered his course according to the Rules of Right Reason , and by the Compasse of Gods Word .

In case of defects and wants in the Childe ; we must learne submission to Him that made it so : We must not strive with our Maker . Let the Potsheard strive with the Potsheards of the earth . What weaknesse or imperfection there is , we must think it good , because the Lord sees it best . As we must not question His power , no not in a wildernesse , so not His worke , because , if it be deformed , sinne hath done it . The work must not say to the workman , why hast thou made me so ? God made us well , we unmade our selves . Sinne causeth this double decay of Gods Image , on us .

We may note this with it ; That a good man may have a bad house , yet the man never the worse : And a good wit , and a good minde both ( though it is none of the best signes u u Natura ubi peccat in uno , periclitatur in al●●ro . ) may have a bad dwelling : And if so , we must comfort our selves in this ; That God can supply the want of eyes , hands , feet ; He can give some inward speciall gift , which will countervaile that want , what ever it be : The want of the outward-eye shall intend the minde , perhaps further the inward and more noble light ; and so in the rest . It may be also , if those had beene open , they had been guides to much evill , and the hands as active that way , and the feete as swift , which now are maimed or imperfect .

And as we must learne to submit unto Him , not questioning His worke ; so also to depend upon Him , not questioning His power ; no , not in a wildernesse . An happy weaknesse , as before was said , that puts us off from our owne bottome , and rooteth us on God , Who can provide there and then , when man is at a stand . The lesse likelyhood in the creature , the greater should be the creatures trust . The Lord many times crosseth the streame and course of meanes , to shew his own Soveraignty , and to exercise our dependance . He setteth aside more likely and able meanes , and blesseth weake meanes to great purpose . Things or instruments , by which God will worke , may have very meane appearance , as worthlesse they may be in shew , as a dry y y Exod. 7. 17. stick , an Oxes z z Judg. 15 16. goad , or the jaw-bone a a Judg. 3. 31. of an Asse , yet of singular efficacy , when God will be pleased to work by them , Who ( as one saith b b Maxima è miaimis suspendens . Adv. 132. & 112. ) doth hang the greatest weights upon the smallest wyars : which may teach us a patient submission unto Him , and a quiet dependance on Him . The summe is , and our lesson ; If the Childe have great parts ( signes thereof there may be ) be greatly thankfull ; but boast not of thy selfe , nor Childe , as many doe ( a commoditie quickly changed , as a forward Spring is quickly blasted . ) If the Childe have weake parts , be thankfull too , and rest content ; Crave wisdome the rather to improve them , to make them stronger , as too few doe ; but so we should doe , and it is all we can doe , when we have spread our selves and our Childe , as the King the letter , before the Lord .

3. The Parent must forbeare , and forbid all reproachfull scorning words ; they are too ordinary from Masters , servants and others , yea and from Parents too , in case the Childe have any noted imperfection , or uncomelinesse . There must be great care taken here . Vilifying words hurt much and sad the spirits . As we are taught touching the Parts of our body , so touching our Childe ( I suppose it to be infirme and defective ) The more deformitie and uncomelinesse it hath , the more weaknesse of parts ; the more honour and incouragement let it have ; for , we shall finde the poore Childe apt to discouragement . A Parent must see to it also , that his weake Childe be not slighted , by his Brothers or Sisters , which is too ordinary . How deepe soever Children are in our affections , and one deeper then the other , yet is it a point of discretion to ballance c c Non debent fratres lancium instar , &c. Plut. defrater : Amore . them outwardly , as even as possibly may be . One must not be like a scale , at the top , another at the bottome . He that is apt , nimble and ready , must not have all the encouragement , and he that is heavy and dull , none at all . Nay , a Parent must look to it that his weake Childe ( so I suppose the case ) hath in praise and commendation , above his merit and proportion ; He must imploy him sometimes and commend d d Rogetur & laudetur : saepius vincere se putet . Quint. 1. 1. him too , in such things , whereof , perhaps , the Childe cannot skill at all . We must deale with our Children , as with our fingers ( it is Plutarchs e e De fraterno Amore. p. 360. comparison , and he saith , it makes much , for maintaining the bonds of love betwixt brethren ) at writing , and at our musicke , whether of voice or instrument ; so likewise in other employments , we bring all five fingers . All doe helpe , and the very least finger comes in with its grace , and hath its share , as well as the formost , though it hath not the like strength , nor can it adde much to the furthering the worke : Just so with Children ; and then we have the scope of the similitude , which tends but to this ; That we use all gentlenesse towards the weake Childe , and that we give it no discouragement , but praise and incouragement rather above its proportion . This is the third lesson .

We have observed both from former and latter experiences ; That Parents and Children both , are great troublers of themselves , because great projectours , and able well enough , they thinke , to guide their owne course . He that will tell his observation must say thus ; That Parents doe ordinarily designe their Children , being yet young , ( whereof more in a fitter place ) one to this profession , and another to that ; The third and youngest ( the weakest also both for Nature and parts ) to the Ministry , as if it were as easie a matter to make the Childe a Minister ( I speake in the Parents Dialect ) as to teach him the art of cobling shooes . But so he hath designed them , and accordingly projects for them , and ordinarily as crosse , as he ordered his Dinner , who put his pottage into a Sieve , and his bread into a platter : not according to their nature and ingeny , which must be looked unto ; but as the Parents purse is , and the way towards preferment leadeth . The Childe also will be but little behinde the Parent , short spirited and all for the present , He hath been drawing Maps of his desires , and hath calculated his owne inclination , and sees his fitnesse for that condition of life , his Parent hath cut him out , and designed him unto : And if all things were as ready , as the Childe thinks himselfe ; if the place , whereof the Parent hath the Advousion , were but vacant , that he might step in , how well he could fit it , and discharge it also in his conceit ? Such bubbles these young folke are , specially if they have tasted of the Arts , and are put into good Clothes ; then they think all things else are answerable to the vanity of their mindes , which fills them , and pleaseth them , making them think of themselves , above that which is meete ; That they are some great ones Act. 8. 9. .

This is the folly , which we may too ordinarily observe both in the Parent and the Childe , both imitating Children : For what else are these things which they have fained to themselves , and drawne such faire pleasing Maps of , but like clay-castles , and Pies , which Children have set up now , and will downe anone ? And yet about these follies , these windy speculations , doth the Parent , perhaps the Childe too , pierce himselfe with many dividing , distracting , cares ; And all this † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . disquieting in vaine , is , because they think , they are able to order their own steps , to cut their own course . Note we this then , for this is the lesson . 4. He that sits in the Heaven , and whose eyes runne through the earth , He it is , Who is the great Pilot , Who steers our course through the Sea of this World : And though we think least of Him , because we thinke our selves wise enough and Some-thing , yet when we have thought all we can think , and wearied our selves out with thoughts , and tumbled about the batches , yet our course must be , as He , that sits at the Sterne , will have it . And assuredly they that can look up to that Hand ( not slacking their endeavours , nor letting their hands hang down d d Descriptio hominis inertis & animum despondentis . Jun. Heb. 12. 12. If we can be patient , God will be profitable : but the Times and meanes we must leave to Him , not chalenge to our selues . Felth. Res . 60. p. 186. ) they , who can quietly resigne themselves to that all disposing eye , they shall at the end arrive , if not where they desired , yet where they shall say is best for them . For He onely knows His compasse , and will steere such a course , as shall be best for the Parent , and Childe both , if they can expect , and waite the Lords time and Answer . And for the better staying the Parent from making haste , and perswading with him to pluck downe these high and vaine thoughts , like Castles in the Aire without any foundation , wherewith he troubles and disquieteth himselfe in vaine , touching his Childe , Let him take these Directions , which are brought to my hand touching this point .

1. We , who are Parents , must take speciall care about our Generall Calling , how we answer that great and honourable name , which is called upon us , so likewise for our Children . Thoughts heereof must busie us : And herein we should remember this rule ; Christianity is a matter rather of Grace then of Gifts ; of Obedience then of Parts . Gifts , may come from a more common work of the spirit ; and more for others then our selves : Grace comes from a peculiar favour of God , and specially for our owne good . And so if the Parent direct the Childe also , he shall teach it a Trade , which is surer then house or Land .

2. For a particular Calling , we must be very wary , as in behalfe of our selves , so of our Children , That we walke not above the parts and Graces we see in them , for then we shall put them into another condition , then ever God ordained them for : The issue whereof will be discouragement in themselves , and disgrace from others . As a warranted Calling , warranted , I meane , by the Word of God ( where of in a fitter place ) is no small warrant for comfort : so the fitnesse of our parts for this Calling , what ever it be , is the best warrant that any man hath , that he is Called thereunto . And he must remember , That no Calling is so meane , but a man may finde enough to give account for : And meane though it be , yet faithfulnesse will commend a person in the lowest condition of life ; And unfaithfulnesse will poure contempt upon the height of Dignity , as a spewing upon that Glory . Our Master in Heaven , regards not how high a man is , but how faithfull he is e e God hath given thy Brother a great gift , to thee a little one : He hath proportioned the work accordingly and so spares thee . Blesse His Name therefore , and be faithfull in thy little , so maist thou receive a great Reward . His great and thy little came out of the same Treasury , and was dispensed by the same Hand . Doe not call God to an account , why He gave thee little and thy Brother much : but labour thou to be accountable for thy Measure . Chrysost. 1 Cor. 12. Hom. 29. .

The maine work then of a Parent with his Childe at this point , is , to take a right Scale and measure of his Childes parts , and so answerably to fit it with a fit Calling . The Parent must labour by all means to hide Pride from the Child , I meane , The Parent must beat it off from vaine-glory and selfe-conceit ( young folke have the best opinion of themselves , because they discerne themselves worst ) and to shake it off from sloth , that Moth and Canker of our Parts . The one ( Pride ) will make the man and Childe both , to lay open their weaknesses ; The other ( Sloth ) will make them not to know Qui se nescit , uli se nescit . their strength , or not to put it forth .

And let the Parent , having done his endeavour , comfort himselfe with this , That how weake or unserviceable soever his Childe seemes to be ( if not doubly deformed ) in respect of his parts ; yet , there is no member , but it is fitted with some abilities to do some service in the body , and by good nurture , and manurance , may grow up to a greater measure . And let him consider this with it ; That , as in the body naturall , the most exalted part , the Head , hath need of the lowest , the foote : so there is not the greatest person , but may have use , both of the parts and graces of the meanest in the Church . I say more , though I may not say , The head more needs the foote , then the foote the head : nor will I say , though so it is concluded f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. 1 Cor. 13. Hom. 34. Aristop . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. ● . Sc. 5. , That the poore man , who is as the foot , doth not so much need the Rich , who is as the head , as the rich man needs the poore man ; for who needs more , or who lesse , that is not the point : but one needs the other , that is certaine : Nay , one cannot be without the other . And this , that the poore man may not be too much cast downe , nor the rich overmuch exalted , but that the one and the other may glorysie Him , that hath so disposed them , so as in the body there should be no lack .

But now in the last place , for maintenance for the Childe , how he shall live hereafter : The thoughts whereof so take up and tyre out the Parents thoughts , so stuffs his heart , and disquiets his Rest and peace : For this is the great enquiry , who will shew us any good ? Where is this preferment to be had ? How shall I make my Childe rich and high in the World ? Where shall I finde a place where he may have great wages and little work ? This is the great enquiry : All the Parents Travels hither and thither is but to make discovery of this point , where this fortunate Iland is , where is gold , and there he would land his Childe ; and no other reason can he give of all his dangerous adventures , but this ( and this carryeth him , and dasheth him upon rocks also ) because the gold of that Land is good . This is the sore Travell and one of the great evils under the Sunne ; And a folly it is 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 Childe , in a Through fare , and provide it no house in the City , where it is forever to dwell . I cannot take off this vaile of false g g What madnesse is it to spend all our labour to possesse our selves of the Cislerne , when the fountaine is offered unto us ? S. C. p. 642. opinion ; But assuredly , if we would follow the counsell of the wise , we might shorten our sore Travell at this point , and make our way to Comfort more compendious . The Counsell is this ; Our g g S. C. p. 249. care must be to know our work ( touching our selves , touching ours ) and then to doe it ; and so to doe it , as unto God , with conscience of moderate diligence , for over-doing , and overworking any thing , comes either from oftentation , or distruct in God : And negligence is so S. Con. ●49 . farre from getting any blessing , that it brings us under a curse . That which belongs to us in our calling , is care of discharging our duty : That , which God takes upon him , is Assistance , and good successe in it . Let us look to our worke , and leave God to doe His owne . Diligence and Trust in Him is onely ours , the rest of the burthen is His h h Let us make good our ends , and the meanes we use , and God wil make good the issue , and turne all to the best . Dr. Feat . p. 103. We must part our care so , as to take upon us , onely this care of Duty , and leave the rest to God . S. Con. 85. . In a Family the Fathers and the Mothers care is the greatest ; The Childes care is onely to obey , and the servants to doe his work ; Care of Provision and Protection doth not trouble them . Most of our disquietnesse in our Calling , is , that we trouble our selves about Gods work , whereas we should Trust God and be doing , in fitting the Childe , and let God alone with the rest . He stands upon His credit so much , that it shall appeare we have not trusted Him in vaine , even when we see no appearance of doing any good , when we cannot discerne by all our spialls , the least shew either for provision , or Protection . We remember who were very solicitous for their Children , and because they could not provide for them , nor protect them neither , therefore perish they must in the wildernesse : We must remember also ; That the Lord took care of those Children , and destroyed those distrustfull parents , who thought there was no path in a wildernesse because they could not discerne any : nor meate to be had there , because their hand was too short to provide it . It is dangerous questioning the power of God in the greatest straite . If He bring any person into a wildernesse , it is because He may shew His power there for provision and protection both . God works most wonderfully for , and speaks the sweetest comfort to the heart , in a wildernesse .

Note we this then , and so I conclude . There is much uncertainty in the Certainty of man , and all Certainty in the uncertainty of God : I tearme it so , by allowance of the Spirit i i 1 Cor. 1. 25. in respect of mans apprehension . There is no uncertainty in God , but all Certainty , as in Him is all Wisdome , all Strength : We apprehend that there is a Certainty in man and an Uncertainty in God , for , if we observe our hearts , we Trust Him least ; but that is our Foolishnesse and Weaknesse . There is all uncertainty in men , even in the best of men , in Princes , place no Certainty there : There is all Certainty in God , as in Him is all Wisdome and Strength ; put we confidence there ; Cast we Anchor upwards , Commit we all ( but in well-doing ) all we have , and all we are , into his everlasting Armes , Then assuredly , we shall finde a stay for our selves , and a portion for ours , Provision and Protection both : He is all to us , and will be so , when we are nothing in our selves .

And so much touching my Wildernesse , and Gods providing for me even there , though I tempted him ten times . I call it a wildernesse ; for so I may , because so , my foolishnesse in my wayfare made it : And Gods provision for me was very remarkable , and therefore to be remembred for the Parents sake and Childrens too ; of great use and concernment to both . Indeed , he that can say no more of his Travels , but that he passed through a Wildernesse , hath said little to commend his Pilgrimage , but much to magnifie the power of That Hand , whereby he had a safe Convoy through the same . It is a poore and worthlesse life , such mine is , that hath nothing worthy to be remembred in it , but its Infirmities : But yet there is nothing so magnifies Gods power * * 2 Cor. 12. 9. as mans weaknesse doth . When I shall give account of my life , and cast up the summe thereof ( saith Iunius k k Miserationes Domininarrabo , quumrationes narrabo miserae vitae meae , ut glorificetur dominus in me , qui fecit me . vitâ Junii . affix . Oper. Theol. , and so he begins ) I shall tell of the mercies of the Lord , and His loving kindnesse to me ward : And then he goes on reckoning up the infirmities of his body , some of his minde too : but that he puts a Marke upon , is , what extremitie he was in at Geneva , and how graciously the Lord disposed thereof , for that was remarkable indeed . Beza also spareth not to tell us , nay he fills his mouth with it , how troublesome the Itch was to him ( not so easily cured then Deut. 28. 29. as now ) and what a desperate way the Smart the Chyrurgeon put him to , and bad Counsell put him upon ; Such it was , that there was but a step betwixt him and death ; but God wonderfully put to His Hand , inter Pontem & fontem . Beza could not but confesse that Mercy as we finde it in his Epistle before his Confessions . And so farre , That the Parent and Childe both may learne to account Gods works , and , if it might be , to call His mercies by their names , and to rest upon Gods providence , as the surest inheritance .

Now I come to give the reason of my paines , in all this which follows , and what ingageth a Parent unto this Duty .

1. I considered my yeers declining apace : When the Sunne is passed the Meridian , and turned towards its place where it must set , then we know , the night approcheth , when man , ceasing from his work , lyeth down in the Darke . It is the Wisemans Counsell l l Eccles. 9. 10. , and it is his wisdome , to do that , which is in his hand , with all his might m m Prima Actionum Argo Committenda sunt , extrema Briareo . de Aug. l. 6. 41. , before he goes hence ; for there is no working in the grave . The putting off this Day , and the next , and halfe a day , cost the poore Levite and his Concubine very deer , as we read , Iudg. 19. And it teacheth us in our affairs , concerning our selves , or ours , in setting our house in order , That , it is dangerous triflng away the Day-light . I cannot say with Isaac , I am old , or mine eye is dimme ; but I must say , in the following words , I know not the day of my Death . God may spare me among mine , yet longer ; for my building is not so old , but it may stand . And yet so unsound the foundation is , ( for it is of Clay ) it may sinke quickly , as my good Father before me : I may lye down , turne to the Wall , and to the earth , all at once ; though yet I have scarcely felt , and so also my Father before me , the least distemper .

If this consideration come home and proves seasonable , I shall then set all in a readinesse , and in order , that when Death comes , I may have then , no more to doe , but to welcome it , and shut the eye , and depart tanquam Conviva Satur , as one that hath made an improvement of life , and hath hope in Death . That was my first consideration .

2. I considered my Children , all three young , the eldest but peeping into the World , discerning little : the second , but newly out of the armes , the youngest not out of the Cradle . I considered also , they are not so much mine as the Lords , Whom thou hast borne unto me , saith the Lord , Ezek. 16. 20. And therefore in all reasonable Construction , to be returned back againe unto Him , by a well ordered education , as himselfe hath appointed . These thoughts so over-ruled me at length ( for I am not easily drawn to take my Pen in hand ) and prevailed with me to pen some instructions , which might treat with them at more yeers , and tell them their Parents Will concerning them , in case either he or she should be taken from them , before they were grown up : It is but a dead letter , yet somewhat it may worke , through Him , That worketh all things , being as I said , the Parents last Will and Testament concerning the Childe . My Will otherwise , is almost as quickly made , as Luthers was , wherein he could commend nothing to Wife , and three Children but Gods blessing and Melch. Adam vita Luth. ● . 134. protection . And that is a rich legacy indeed , a mighty portion ; but it is not transmitted from the Parent to the Childe : This portion , the Parent cannot bequeath , the Childe cannot receive ; And yet the Parent and Childe must intend this , above all things , even the committing all unto God , and expecting all from Him , so as to say , and to say heartily , Thou art my Portion , saith my soule . Thou art a God in covenant with us , with ours : our God , and the God of our seede . Children I have , for thou hast given them me . They are Thine , more then mine : I was a meanes to bring them into the World , and by Thy appointment , to be as a Nurse unto them , here . They are thy Charge for provision and protection . I beseech Thee , Answer this Trust , now specially , when , it is Thy pleasure so , that I can take no care of them my selfe ; Thou slumbrest not , Thou dyest not , I must . So Luther teacheth us to draw our will , and so another as precious , hath put it into See Dr. Sibs . P. 647. S. C. forme . And we are sure , the Lawyer can finde no flaw here , There is no errour in the Draught .

And though this may make the Parent rest secure , for he hath chosen a faithfull Over-seer , or Executor of his will , yet it must not make him carelesse and negligent .

I have , according to my rule , and Gods gracious supply , layed-up for my Children , though very little , in comparison of what some may thinke , I might have done , considering my time of gathering ; yet something it is , and I wonder , that little is so much . A little riches are hardly got , a great deale easily i i Essayes . Facilis ad divitias via quo die poenituerit bonae mentis . Sen. nat. Quest. lib. 4. cap. 1. ; It is the Lord Ver. Riddle , but easily read . He that is in employment , and lives as a parcell of the World cut off from k k Lucullus Caenat cum Lucullo . others , l l Nemini fructuosa . Trem. Hos. 10. 1. bearing fruite to himselfe , and m m Indulgeas . Psal. 49. 18. Trem. making much of himselfe , such a one may lay up more , then his heire shall have cause to joy in . They , who know me well , will say , I was not the worst husband of my time or purse : I disposed of both so , as one , who was not wholly ignorant , that I must be accountable to God for both .

I had no Friar-like contempt of outward things , nor could I much esteeme them , though perhaps too much , for the more we have of them , the more our Cares ; and the more we love them , the more our sorrow will be n n Quo plus amas plas dolebis . , when we must leave them , or they us . Too little pincheth , too much ensnareth , the meane betwixt both , is the safest proportion o o In rebus necessariis est salus , in supersluis laqueus , &c. Salv. de Eccles. Cathol. lib. 2. p. 404. Lege Isi● . pelus . lib. 2 ep. 146. .

They that are in a depending Condition , waiting upon God for their daily bread , having neither Barnes , nor Coffers , nor Cupboards to goe unto , as some such there are , they can speake of Gods provision for them , His strange wayes to bring things about , when they knew not which way to turne ; and they can trust perfectly : whereas they who have all the fore-mentioned full stored , do pray for their daily bread , but trust themselves , and Sacrifice to their owne nets . God will provide , is more to a faithfull heart , then all the treasure in the World , for that provision comes forth of a Treasury , that will never be exhausted . It is good to be at Gods finding , and to waite upon him , which we cannot doe , but by using all diligence in our lawfull Callings . And this I mention here , That we may not , neither the Parent , nor the Childe spend our strength , as usually we doe , even all our stock of time & parts , in seeking great things ; Call them by what name we will , Honours , Preferments , &c. and hasten we after them , as fast as we can ; They that spake , as they were inspired by the Holy Ghost , doe tell us , under the metaphor , whereby they use to set out the nature of all things under the Sunne , That , what we so hastily runne after , runs away as fast from p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jam. 3. 6. 1 John 2. 16. us . And the Wiseman q q Prov. 23. 5. gives this censure of them ; They are nothing , or presently , they will be , as if they had not beene . We cannot say properly , That Riches , Are r r See Hist. of the World . B. 2. C. 3. Sect. 4. , for now they are and straight-way they are not . It is but a mans own and earthly wisedome , that makes him think better of them , then indeed they are ; for they are Nothing , and he is of no account , who maketh account of nothing s s Nihil est , qui nihil amat . Plaut. pers. . Cease from thine owne wisedome ; Wilt thou let thine eyes flie ( with such greedinesse ) upon that which is nothing ? Nothing ? Are Riches nothing ? Rather a man is nothing without them , or nothing accounted of ; he lives in obscuritie , which is the Death of his name and Parts , and burieth a man alive , as one saith t t Dr. Featley . . And so it is indeed , and hence such strugling after riches , as for life , there being in humane nature more of the foole then of the wise . It is then but the fruit of our owne wisdome , which must be Ceased from : If we stay a little , we shall see plainly Riches are not : For when a man is brought to a straight , and that may be before next morning ; and when these should prove something , and come in for his helpe , then they are not : They are as farre from his helpe , as an Eagle soaring in the Aire , out of his reach : They were in the eye but now , and now againe they are Passed , as some Rocks , Steeples , or Castles on a Pageant , and the heart is empty , more unsatisfied then the eye with seeing .

I might remember here , and it might be to great purpose , even to take us off from our eager pursuit after the World , That they , who were the greatest purchasers of Land , of any we read of , could hardly by their Executors , purchase so much earth , as to interre their bodies in , witnesse Alexander V. Patercul . and Pompey , both great , and the richest in Land : And William the Conquerour , who , of all He killed one man after he was dead with the stench of his Braines . S. I. H. he attained to by his sword , after Death , had not a roome to containe his Corps in , without being purchased at the hand of another ; Men esteeming a living Dog , more then a dead Lion , saith Sam. Dan. I might remember also , how Philip the Second of Spaine lessoned the Prince his sonne , when he thought of a great Treasure spent , and when his owne spirits were spent also ; And how Charles Grimst . Hist. of the Netherl . the Father in the Waine of his greatnesse , left alone , and carrying the Candle before his Embassadour , instructed the same Embassadour ; The instruction Medull . Hist. prophanae . p. 899 is but short ; Goe speake of what thou hast seene me doe , who had so many Princes waiting on me , and learne the state of humane things .

The summe of all riseth to this ; Those things , which we so greedily graspe after , and lay out our precious stock of time and wit upon , are no enduring Substance ; But yet that is not the worst ; They are passed and gone , and many times there remaineth but Sighs behinde , when a man remembers the getting and expending of them , that he was unrighteous in both . But take them at the best , They cannot keepe the heart from trembling , or the knees from smiting one against another . All outward strength cannot keepe out , shall I say an Armed-man ; nay , not a silly frog out of the Chamber , where the God of Hosts will bid it goe . The greatest Pompe cannot prevent a Consumption by the basest Vermine ; of which truth , Pharaoh , Herod , more lately Philip of Spaine , before mentioned , and others neerer home , are very great Examples . The serious consideration whereof , may prevent the bewitching of profit , the great Enchantresse of Mankinde ; so as we shall not be ensnared by deceitfull riches , which make us beleeve that they can satisfie , and stay the heart in the day of wrath , whereas they are no strong Wall Prov 11. 4. , but onely in a mans owne conceit . But righteousnesse delivereth from death . x x Chap. 18. 10 , 11. . All things are nothing without this , This is all without them : Therein is the substance , the Kernell , the quintessence of all . The y y 1 John . 2. 16. World passeth away , and the lust thereof , but he that doth the will of God abideth for ever ; fast , like mount Sion , an everlasting foundation . Godlinesse a a 1 Tim. 6. 6. and 48. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrysost. in Gen. 48. Hom. 66. ω. is great gaine , it is profitable for all things , having the promise of the life that now is , and of the life that is to come . And therefore if the Parent had but one request to put up for the Childe it should be , That the Lord would be its portion , That He would blesse him indeed , for whom He blesseth are blessed b b 1 Chron. 4. 10. : And if he had but one instruction , it should be , for the getting the principall thing : Get Wisedome , and withall thy getting , get understanding c c Prov. 4. 7. .

The last Consideration containeth in it the very pith of reason and equitie , and mightily engageth the Parent to give All diligence at this point touching the good Nurture of his Childe ; when I have cleared so much , I have done .

3. A Childe is the Parents Image right ; A branch from a sinfull stock ; An off-spring from a corrupted fountaine : The Parent is the Channell , which conveyeth unto it Sinne and Death . This is that hereditary evill , which is truely and really stated , and feoffed upon every Childe of Adam : But if we will see the first originall of the conveyance , we must descend as low as Adam , who was the sonne of God ; made ( as every thing else ) very good , with this excellency and prerogative royall above other things , in Gods Image , that is , in Holinesse and righteousnesse : But being in this honour , he understood not , but sought out many inventions d d Eccles. 7. 29. ; that is , They would finde out something beyond God , and so ( for it was not possible to be otherwise ) they found out their owne finddings , Sinne and Sorrow . They reached forth their hand unto the forbidden fruit , and did eate , so they fell from their stedfastnesse and glory . Then they knew both good and evill ; Good , if they had obeyed ; Evill , that they obeyed not . Now they had experience and feeling of their good they lost , and the evill they brought upon themselves .

Thus sinne entred into the World , and by sinne death ; that is , more evils and weightier then we can think them : For we must note , That the Actuall sinne of Adam determined not the bound of Misery ; but brought a second Misery with it , the Misery of our whole Nature . While Adam stood , we stood in him , his obedience kept his whole estate and Nature entire : But when he fell , we fell in him ; for , though the sinne were a limited thing in act of eating ; yet , it was an unlimited excesse in respect of the Committer , and the frame of his revolting heart ; and therefore it was just with God to plague his whole Nature for that sinfull Act. So then ; The same hand , that was reacht forth to this fruite , reacht it also to the fruite of their loynes , wherein that fruite was , seminally , as branches in a common stock . And thus the Childrens teeth were set on edge ; so the next verse tels us ; And Adam begat a sonne in his owne likenesse , his owne indeed ; that is , With that generation , Sinne was also derived : for he begat now not the Body onely , but a Man in his receptivenesse of the soule , and in those bands and ties , which knit body and soule , to wit , these spirits of reasonable Nature ; and by the infection of these spirits , the soule is also corrupted .

We cannot with sobriety enquire further into this thing . I know the dispute ( how this sinne is propagated from the Father to the Childe ) is very large ; But we may say of it , as the Philosopher of that Dispute , touching that supposed voide place , It is an empty and vaine Dispute e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. phys. de vacuo . , voide of use , and to none effect . It was a wise and seasonable reproofe , which a Mariner , in a dangerous tempest , gave to the Philosopher troubling him with a Dispute touching the Windes , We f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aul. Gell. lib. 1. cap. 2. ω. are at the point of sinking , and you trifle out the time with a vaine discourse . Enquiries touching this point have blotted much Paper , and spent much precious Time , and all to little purpose ; for so we give time to a growing mischiefe . It is as if , while the fire rageth on the sides and tops of houses , a man should hold his hand , and moove his tongue , not joyne force to quench it ; but onely , aske , how it begunne , where and when ? It was a good answer to one , who would know , by what Chinke sinne entred into the Childe ? g g Hist. of the Couns. of Trent . l. 2. p. 174. That Chinks were not to be sought , where a gate stood wide open . The Apostle saith , That by Adam sinne entred into the world . It sufficeth to know ; That God , by just imputation , realizeth the infection into the whole race of Adam ; in whom we were as in a common Lumpe , and in his leaven sowred : In his Loines we were , and there we sinned , and so did partake of his guilt , which like a common infection , worse then a leprosie , we took from our Parents , and transmitted it to our Children : a Seede of evill doers ; So we sprang up , as the seede doth with stalke and huske , though the fanne made the same difference , betwixt the wheate in the heape , and the other fitted for the seede , as grace doth betwixt the Parent and the Childe : Though the Parent be accepted in the righteous one , and his sinne covered , the guilt remitted , yet sinne and guilt are transmitted to the Childe .

Hereby the Parents see matter of great humiliation h h Book pag. 32 ; they feele a tye also , and an engagement upon them to doe their utmost to prevent the evill , whereof they have beene a Channell of conveyance unto their Childe . It is their Image , They its debtors : It is very equall , and a point not so much of mercy , as of justice , That we should ( for I am a Parent too ) labour by all meanes , and take all occasions , whereby , through Gods blessing , our owne and bad image may be defaced ; and the New , which is after Christ , formed on , and in the Childe . This is that we should endeavour with all our might , giving All diligence : It is an heavy and grievous judgement which we reade threatned against Parents and Children , I will recompence your iniquities , and the iniquities of your fathers together i i Esa. 65. 7. : That is ; Because the Fathers have committed an abomination , and ye their Children have done according to the same abomination , therefore the wickednesse of the wicked shall be upon him k k Ezech. 18. 20. : I will lay your sinnes together as upon heapes , visiting you both Children and Fathers in your heapes of sinne . O pray we , in our prayer pray l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iames 5. 17. , wrestling and weeping , pray we earnestly m m Hosea 12. 3. 4. , Remember not against us former iniquities n n Psal. 79. 8. : Recompence not our iniquities , and the iniquities of our Children together , nor measure out unto us our old Worke into our bosome . This Mercy we should pray so for , and long-after , even from the heart-root we should long . For if the curse was heavy and sore , which we reade of , Psal. 109. 14. then is the mercy great , and greatly to be sought after from the Lord ; Let not the iniquitie of the Father be remembred with the Lord against the Childe ; and let the sinne of the Mother be blotted out . Whensoever the Lord visits the Childe for Sinne , certainly it should call the sinne of the Parent to remembrance o o 1 King . 17. 18. ; and so it will doe , if the conscience be not asleepe , or seared : Then he will discerne , that there was a great , and weighty reason , that made the Woman of Canaan thus to petition Christ p p Matt. 15. 22. : Have mercy on me , O Lord , thou Sonne of David , my Daughter is grievously vexed with a Divell : She counted the Childes vexation hers , so would she , the mercy . We have filled our Childrens bones with sinne , which will fill their hearts with sorrow ; It is our engagement to doe all we can , though that All be two little , to roote that sinne out , which we have beene a meanes to roote so fast in . I shall in another place , the Second Part q q Chap. 2. , speake more unto this roote of bitternesse , and the fruits springing thence , whereby all are defiled : Here I have onely pointed unto it , as it engageth the Parent upon this so necessary , and principall a service touching the good culture , and breeding of the Child : And we see what an engagement it is , the greatest and strongest , that can be thought of . And so much as an Induction to Duty , what this Duty is , comes now to be handled .

A CHILDES PATRIMONY . Laid out upon the good Culture or tilling over his whole man .

CHAP. I.

Wherein the Parents dutie doth consist , and when it begins . Of Infancy .

A Parents dutie begins where the childe had its beginning , at the wombe . There the Parents shall finde that , which must busie their thoughts about it , before they can imploy their hands . And this work lyeth specially , in considering Gods worke upon the childe ; and how their sinne hath defaced the same First , they consider Gods worke , and the operation of His hands , how wonderfull it is , and how curiously wrought in the secret parts of the earth ( so the Prophet calls the Wombe ; 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 Chap. 1 sect. 2 the wombe , and gave strength to bring forth . Here they acknowledge an omnipotent hand full of power towards them , and as full of grace , and they doe returne glory and praise both ; But here it ceaseth not . Now they have their burden in their armes , they see further matter of praise yet , in that they see the childe in its right frame and feature , not deformed or maimed . Some have seene their childe so , that they had little joy to looke upon it ; but , through Gods gracious dispensation , it is not so , and for this they are thankfull ; And upon this consideration , they will never mocke or disdaine ( nor suffer any they have in charge so to do , a thing too many do ) any poore deformed creature , in whom God hath doubly impaired His Image . This they dare not do , for it might have been their case , as it was their desert . Deformitie , where ever we see it , admits of nothing but our Pitie and our Praise .

2. Thus they see Gods handy-worke , and it is wonderfull in their eyes ; but still they see their owne Image also , and cause enough to bewaile the uncleannesse of their Birth . What the Pharisees once spake of him , whose eyes Christ had opened , is true of every mothers Childe ; Thou wast altogether borne in sinnes ; which should Joh. 9. 34. make every Parent to cry out , as that mother did ; Have mercy on me , O Lord , thou sonne of David ; my Childe is naturally Matth. 15. 22. the childe of wrath ; Except it be borne againe of water and of the spirit , it cannot enter into the kingdome of God . Joh. 3. The Parents see evidently now , that they are the channell conveying death unto the childe . The mother is separated for some time , that shee may set her thoughts apart , and fixe 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 tooke , but throwne-away integritie : And this now their thoughts run upon , and they pray ; That the Lord would open their mouthes wide , and enlarge their hearts towards this so great a Mysterie . They have a fruit of an old stocke , it must be transplanted , and out they carry it , and into the Church they beare it ; as out of old Adam , whence was transmitted to it sinne and death , into the second Adam , whence it may receive Righteousnesse and Life . Then at the fountaine they hold it , blessing God , Who hath opened it for sinne , and for Uncleannesse ; And there they present it , not to the signe of the Crosse , but to Blood , Sacramentally there ; that is , Righteousnesse purchased by the death of Christ , and now on Gods part appropriated , and made the childes . And the Parents blesse His name , and exalt His mercy , who hath said , at such a time , as this , Live , Who hath found out Ezek. 16. 6. a Rausome to answer such a guilt ; A righteousnesse to cover such a sinne , so big and so fruitfull ; A life to swallow up such a death , with all its issues .

This the Parent sees in this poore element Water , appointed by God , set apart , fitted and sanctified for this end . With it the childe is sprinkled , and for it the Parent beleeves and promiseth . Then home againe they carry it , It is a solemne time , and to be remembred ; and the vaine pompe takes not up much time , where wiser thoughts , from truer judgement , take place . Friends may come , and a decency must be , to our place sutable ; but the Pageant like carriage of this solemne businesse by some , speaks out plainly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A fancie . Act. 25. 23. , that the heart is not right , nor is that vaine pompe forsaken , which yet is now upon their lips to say . They , who have better learned Christ , do better understand the nature and solemnitie of the action , they are about ; so their great businesse is with God , before whom they spread themselves , and their childe ; Who can worke by meanes , as secret , as is the way of the spirit ; and can set this water closer to the soule , then 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 lye upon the heart of theirs , as a fruitfull seed , quickning , renewing , sanctifying . That that water may , as the Rocke , ever 1 Cor. 10. 4. follow the childe . The rocke removed not , but the waters , there-out followed them : so the Parents pray , That this water may ever follow the childe , as a fresh spring , still Ch. 1. sect. 3. quickening , washing , refreshing , untill the day of refreshing shall come . This is their dutie now , and this is all they can do ( beside the tending of it ) ; and this their dutie , and their life must end together . Now the childe lyes at the mothers 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 looke we still , That mercy be not the pretence and ease the thing , that is pleaded for ; that alters the case very much , and will not prove a sufficient excuse , wherewith to put off so bounden a dutie . The * * Aul. Gel. lib. 12. cap. 1. Macrob . lib. 5. cap. 11. Erasm . puerp . Heathen have spoke enough to this point , and more then all the Christians in the world can answer ; for the deserting and putting off ( unlesse in the cases before pointed at ) this so naturall and engaged a service . At the mothers breast then , we suppose the childe is , and the eyes are open , abroad it looks , nothing delights it , they shut againe , as if it would tell the Parent , what they should be now , and it selfe hereafter , both crucified to the world , and the world to them .

3. The childe is yet so little , that here is little for the father to do yet ; All that is , and it is no little worke , is in his closet . But besides that ( for it is the mothers worke too ) here is work for the mother enough . It must be tended though it sleepe , much more when it is awake . And here is the observation ; It is hard to say , which is more , the mothers tendernesle , or the childes frowardnesse , and yet how they agree , how they kisse 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 encreaseth the childes score , which he can never pay . The Parent , and the childe , can never cut scores , or strike tallies : for they will never lye even .

4. Infancy , is a dreame ( we say ) , The most part of it is Ch. 1. sect. 4 , 5. 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 yeers , for the framing of the body ( as Nurses know best , but something it is ) and the fashioning of the minde too ; and the younger it is , with the better successe . I have read of a great Conquerour , yet not so great , as that he could overcome his passions , or an ill custome , ( it is a second nature ) he learnt an unbeseeming gesture at the brest , and shewed it on his throne . If I remember , his Nurse was blamed for it , for she might have remedied it , while the parts were tender .

Some-thing may be done also for the fashioning of the minde , and preventing of evill . It is much what they , who are below Christians have spoken and practised this way , which I passe over . Note we ; The first tincture , and dye hath a very great power beyond ordinary conceit , or my expression . And therefore observe well , what they do , who are about this childe not yet three yeers old , and what the childe doth . It may soone learne some evill , and that evill may grow past helping quickly . Looke to the eye and eare , all goes indifferently in , as well as at the Mouth ; and you shall smell the Caske 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 entreth easily now , which will not depart without difficultie .

5. I have heard a childe sweare , before he could creepe ; Qui jurat cumrepit , 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 seene a childe threaten , yet it could not strike , and scratch , before it could hurt ; and pale with anger ( it was Augustines observation ) because another did partake of its milke . And this corruption , which so soone will shew it self , is strangely furthered by a foolish practise ; Give me a blow , childe , and I will beat what hath offended . This teacheth revenge betime , that daring and presumptuous sinne , for it disthrones God , and puts the law out of office . I say , that practise leades unto it , as we might Chap. 1 sect. 5 easily observe , if we would observe any thing . Many thinke that the Time is not yet ; it is yet too soone to be so watchfull over the childe ; But by this neglect and putting off , we suffer matter of trouble to be prepared . We neglect not a sparke because it is little , but we consider how high it flies , and how apt things about it are to take fire . There is no greater wisedome ( said that great Scholler ) then well to Lord Verul . Essayes 21. 125. Time the Beginnings and on sets of things . Dangers are no more light , if they once seeme light . Our dutie is to looke to small things , they leade to great . Is custome no small matter ? said one , who was short of a Christian . Shorten the childe in its desires now , specially , if it be hasty , and cry , and will have it . Then , say some , the childe must have it ; say I , no , but now it should not . Shorten it here , and the rather , because it cryes : if he have it , give him it when it is still and quiet , Correction rather , when it cryes . Let it not have its will by froward meanes ; Let it learne and finde , that they are unprofitable , and bootlesse . A childe is all for the present , but a Parents wisedome is to teach it to waite ; Much depends on it , thereby a Parent may prevent eagernesse , and shortnesse of spirit , which else will grow up with the childe , and prove a dangerous and tormenting evill .

We shall helpe this hereafter , and soone enough say some ; Let the childe have its will now , it is but a childe . And be it so , but that is the way to have a childe of it as long as it liveth , As Sr. Thomas More said to his Lady , after his manner , wittily , but truely . They might as well say , they will bend the childe hereafter , when it is as stiffe 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 knowne some children , who might not be shortned , least it should shorten their growth ; what they would have , they should have , for they were but children ; these have lived to shorten their Parents dayes , and their own , and to fill all with sorrow : for afterwards , they would not be shortned , because they were not while they might . a a Siquid moves à princip●o move . Hip. Hippocrates hath a good lesson and of good use here ; If thou wouldst remove an evill , do it at the beginning . As the spring of nature , I meane , ( saith the * * Considerations touching the Church . Lord Ver. applying it to the rectifying the politick body ) the spring of the yeere is the best time , for purging and medicining naturall bodies ; so is the first spring of Child-hood the most proper season for the purging and rectifying our Children .

To come then to the maine instruction I intend here , which is this ; As we observe Adams ruines , appearing betimes in the childe , so must we be as timely in the building against these ruines , and repairing thereof . It is a great point of wisedome , as was said , well to time our beginnings ; And this a parent will do , if he shew but the same care about his childe , as he doth about his house or ground ; if he observeth the least swelling or cracke in his wall , or breach in his sence about his ground , he is speedy and quicke in repaire thereof ; for it gaines him time , and saves him a great deale 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 yeere ; And that in a yeere , which will not be done in our time : So King IAMES , so famous for his sayings , pressed the speedy repaire of breaches in high-wayes .

We cannot borrow a speech that is more full , I meane , we cannot take a metaphor that is fitter to presse home this dutie ; it is low , and descendeth to the lowest capacitie , and teacheth the Parent to be quicke and expedite in repairing the ruines of old Adam in his young Childe ; for , though it seemes 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 repaire the decayes thereof ( which is our dutie ) it would save us much time , cost and labour . Faults may be as easily corrected at the first , as a twig may be bent ; but if they grow , as the body doth , they will be tough and stiffe , 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 Ch. 1. sect. 5. Prophet speaketh of ; Thy breach is great like the Sea , who Lam. 2. 23. can heale thee ?

There is nothing works more mischiefe and sorrow to a man ( I give my pen the more scope here , because parents give and take so much libertie ) then doth that , which he mindeth least to prevent , and that is the beginnings and first growth of evill . 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 risings 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 over-cast the soule . Therefore that we do at the beginning , Dimidium sacti , qui b●n● , coepit , habit . is more then halfe 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 winde in the world cannot raise it up , whereas , now it is new and moist , the least breath fills , and enlarges Meditat. 106. it ; It is no otherwise in ages , and dispositions ; Informe the childe in precepts of learning and vertue , while yeeres make him capable , how plyably he yeeldeth ! how happily is he replenished with knowledge , and goodnesse ! Let him alone till time and ill example , have hardened him , till he be setled in an habite of evill , and contracted and clung together with sensuall 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 usefull all , and tends to this purpose . If we looke to reape comfort from our children , we must lay the ground worke of vertue 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 sostest : so must we the mould of the heart and affections . This is the summe of that Chapter : The conclusion is . We are curious what we put into a new vessell , and what mould Ch. 2. sect. 1. we lay about a young plant , for the weakest Termes , 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 yeers ( as some have called them ) are not innocent ; Min selix . p. 1. vers. 20. in sol. vide Com. They do shew forth many ill and peccant humours lurking within , like poyson in a chilled * * Non desunt ei venena , sed corpent . Sen. serpent , which must be looked unto betimes by keeping our eyes wakefull over the first three and foure yeeres . An allowance of yeeres 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 childe can speake 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 seed-time : The maine businesse therein two-fold .

I Suppose now ; This Infancy , this harmlesse Annis adhuc innocentibus Min. Fel. p 1. & Tert. Simplices Annos . Hilar. Insontem insantiam . Cyp. Innocent●m aetatulam . Prud. Simplicem turbam . Martial . innocentage , as some have called it , in the simplicitie of their hearts , and in reference to the next age , wherein our hereditary evill more declares it selfe , and is more Active and stirring ; this I say , I suppose passed over . And as one Age passeth , so another succeedeth , none stayeth . Child-hood 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 childes eare ( as we say of the horse , his a a Equi fraenati est auris in ore . Hor. eare is in his snafflle ) is in his governours hand , as he holds the Ch. 2. sect. 2 , 3 reines , so it goes ; or as he lets them loose , so it runs , like a wilde Colt that hath cast his Rider . And for the Youth , it knowes ●o other Law , but the Law in his members , leading him captive to the Law of sinne . So we may know these Ages to be more unhappy , and lesse innocent then the former Age , for so the usuall saying is , and we finde ours , as we were , unhappy children , it is not to be doubted . So I am slipt into another Age , and what is the just period and limit thereof , I cannot define .

The time of Child-hood and Youth , is much as the Parents can time the beginnings , as was said : As they order and handle the childe , so they shall finde it . As it is disciplined , it may quickly and seasonably , with Gods blessing , out-grow Childishnesse , and then , Child-hood ; and as it may be neglected , you may know that by its Childishnesse , it is a Boy still . So the limits of this age , I count , are in the Parents hand ; according as their care is , more or lesse , according will this time of child hood be , longer or shorter . It matters much therefore how the childe is disciplin'd , and taught .

2. Here then is worke for the Father also , whom we have not hitherto exempted ; and for the Mother , no lesse worke then she had before . Father and Mother both little enough , and , for the fathers spare houres , a full employment ; but none more necessary , or whereunto he can be more engaged . The childe is now out of hand , as we say , and quickly out of sight , and as busie as an Ant in the Summer , but it is not out of minde ; The Mother is quickly calling after it , and seeking for it , for she knows the childe will be in harmes-way ; for though it be a little more out of the Mothers hand , it was never lesse in its own .

3. I cannot question the Parents care concerning the childes out-side , the body ; and there care doth well , but there may be too much , and preposterous that care may be , and inordinate . We adorne the out-side commonly ( saith Clem. of Alexandria ) as the Egyptians their Temples , outwardly Paed. 3. cap. 2. very specious and beautifull ; but if you looke inward , Ch. 2. sect. 3. there was an ugly beast : so we adorne the body , when the soul , the All of a man , is neglected . The soul calls for its due also ; we cloth the childes 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 chiefe place ; for the soul is the cause that the body is regarded : suppose the soul taken from the body but one houre , and how loth 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 then that , as the preciousnesse 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 childe . They will say yes ; They intend the childes good , nothing more ; and the way they intend also conducing thereunto . But what ever they say , it must appeare by what they do ; for good intents are no better then good dreames , except they be put in execution . So their care is upon tryall ; what they do , in way of promoting the childes good , must evidence it as the surest witnesse .

Now that the childe can go and speake , it can imploy its minde 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 childe imitates strangely , it is taken , like an Ape , wholly by example . The Parents practise ( I meane the Parent at large , him or her that hath the oversight of it ) is the childes booke , it learnes by it , so it speaks , so it heares , it is fashioned after it ; it is chatechized by it ; It is its Schoole , and the Church . The Parents house must promote the childe in point of information , more then can Schoole or Church , though well provided in both ; yet Parents be too ready to referre all thither , and so put all off from themselves .

Assuredly , it is the cause of much mischiefe and sorrow in the world , that the parents think themselves discharged Ch. 1. sect. 3. of their duty towards their childe , when they have charged the School with it . Yet thus it is commonly , for so experience tels us , which is the Oracle of Time , and makes all wise , that observe it . The mother thinks that the School must ●ook to the washing her childs 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 , then we know , who shall heare 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 Mistresse she will go , and the childes arrand she will do , and she sweares it too , if she live to the next morning ; If it please God ( ● relate her words being well acquainted with them ) the Master shall know the rudenesse of the childe , how unmannerly and undutifull 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 childe grows so nasty , that you would scarce take an egge out of its hand . So much the Mother commonly neglects the childe , whom she loves so dearly well , and so much desires its well doing .

And for the Father , he is upon such designes , as may enlarge his heaps , or possessions , which he means to cast upon the childe , 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 minde , and for himself onely 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 poole . And little doth the Parent think , how much he doth , in so doing , crosse the rule , and the end , he seems to carrie in his eye , his comfort in his childs well-doing . For those designes do trouble and hurt the wel-fare of the childe , they do not serve it at all . That , Ch. 1. sect. 3. wherewith the parent would load himself now , and his childe after him , usually makes the childe forget it self , and the parent both . The bladder is so blown with the windie conceit of that inheritance , the Father hath purchased , and is the childes in reversion , that he can think of nothing but that , and his Fathers yeers , which he can roule in his minde betime , as a piece of sugar under his tongue . His minde is so stuffed with the thoughts of what he is heir to , that by his looke , speech , gesture , he shews plainly , that he is not tractable , not counsellable . The Father hath laid up enough for it , as he thinks ; and the childe takes it , as the Parent means it , for portion , and proportion both . And what folly there is in the childe ( which must needs be a great deale , where no means hath been used to let it forth ) Riches will Stultitiam patiuntur opes , Iuvenal . Nimiâ felicitate so●ors . Tacit. de S●jano Annal. 74. cap. 9. cover well enough . Folly will not appeare under a rich Covering . But this will appeare , which is more unnaturall ( yet too ordinary , such is the corruption ) that the childe is well content , that the same head should be laid low , which contrived so much to set the childes head so high . I observed a childe once ( so he was , though a man grown ) and I know him now , a rich mans sonne , and his onely heire , who could not frame and set his countenance ( for that was as much as was lookt for ) for so short a time , Haeredis luctus sab larvâ risus . as while he prepared his hood ( he was close mourner , and it was wel he was ) to follow his Fathers corps to Church : I was present the while . A sad , but just judgement upon those parents , who are sad and serious almost in al their designes , excepting this one , which is the maine , the well ordering , and good education of their childe . Herein that , which is , at the best , but a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrys Tom. 4. Vit. Monast. lib. 3. cap 6. an accessary , liberall maintenance , is made a principall ; and that , which is a principall , the childes good and wholesome nurture , is made an accessary , and scarce that . And this is To sell the horse , to get some hay , as Charron phras●th it . In every thing else the Parent is wiser ; he will not build in a Citie , 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 Chap. 2 sect. 3 childe , 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 childe in a thorough faire , 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 childe will be good , how bad soever the fathers example be , or how little soever his care which he takes , in the well nurturing of his childe . It is a soloecisme 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 thinke to command the end , yet not to endure the Essay . 19. 108. meanes . 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 thorne , or a figge from a thistle ; for look upon the childe 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 yeeld comfort , in true judgement , then is that field to give fruit ; or then the parched places of the wildernesse , or a salt land not inhabited . Note we this , for the close hereof , and to instruct father and mother very much . The childe had , anciently amongst the Romanes , three set over him , the master to instruct ; the governour to correct ; the parent to do both , Preceptor , Padagogus . Parens . or to see carefully that both were done . So the parent was principall , and his work the chiefe : Now it is otherwise ; the parent commonly doth just nothing , the Master must do all , look to the childs book , and manners both ; he must instruct and correct also , faults done without the verge of his jurisdiction ; which hindreth 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 Chap. 2 sect. 4 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 childehood and youth our seed-time , 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 Schooles such as they should be , as farre promoting the good of the childe 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 houre 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 childe hath unhappily learnt . And if the Master can unteach that , he hath done a good work indeed . Therefore the Parent must know , that while the childe is in his house , the principall and chiefe work about the promoting the childe is his ; while the childe is under the parents eye , it is properly their charge : and as they discharge it , so the childe thrives , and proves every way . It is their businesse , and of the greatest weight and consequence that can be thought of , whereof they must give an exact account , yea of every part and parcell of this seed time . And when all is done , humane sufficiencie is insufficient to provide against the evill that hindreth ; or to use all the means that may promote the childes good ; but yet we must do our utmost in these two principall points ;

1 In preventing , and hindring evill . 2 In ingrafting , and increasing good .

CHAP. III.

Ch. 3 sect. 1 This twofold employment lyeth 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 maine imployment of this seed-time , lie in the order of nature and right reason a a Nihil proderit dare praecepta 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 hinderances which will crosse the way very much in the performing this twofold duty .

These lets are ( all that I need mention ) but two , fondnesse , and fiercenesse . They are two extreames , and being so , they must needs do much hurt ; and yet so contrary though Nihil in vulgo medium . Tac. 1. ca. 7. they are each to other , and as much crossing the chil●es good , and the parents comfort , as we need to imagine ; yet are they very incident to parents ; nay , many times , for so experience tels 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 childe in the lappe ( but that the childe was ashamed ) and then again so eager upon it , that they could trample it under feet .

It is not to be questioned but these extreames or faults ( call them what we will ) are to be found in Parents . I shall in the first place severally and apart make cleare , what lets they are , and how much hindering the good of the childe ; and then I shall set down some considerations , which may Ch. 3. sect. 1. fortifie us against them ; for we may all say we are very 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. pro suo arbitrio non semper satis justo . Pisc . Heb. 12. 10. Essayes 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 alwayes just : there being , as one noteth , in humane nature generally more of the fool then of the wise .

Touching fondnesse , 1. How it ariseth . 2. How it hurteth . 3. How we may be fortified against it .

1. The childe hath cost the Parents deare ; they see their image in it , and in it they look to live when they are gone ; Dimidiata verba . M. Felix . and it makes them pretty sport besides . It hath delightfull gestures , pretty antick postures ; and the lesse articulate words it hath ( as Minutius phraseth it ) and perhaps , the Gaudemu● siquid licentius dixerint , & verbane Alex. &c. & ris● & osculo ex cipimus . l. 1. ●ap . 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 childe is crept into the mother again , and lies so close to the father , that his life is bound up in the childes life ; if the childe leave the parent ( as now , that it is lapt so close it is like to do ) the parent will die ; such is the strength and impetuousnesse of affection , if we give scope and rains unto it . Like a childe set at liberty , so is affection set at liberty , it will shame us and trouble us both . For this fondnesse is alwayes accompanied There is no heat of affection but is joyned with some idlenesse of brain . A Spanish proverbe . Gravis est omnis disciplina puero . Prud. Antè palatum quam os instituimus . Quint. l. 1. c. 2. with a strange indulgence , which is against all fitting discipline ; hereafter will be time enough , in the meane time , it shall have any thing else , what it will ; it is at its own choice , and then we know what it will chuse , that which will most hurt it self in the end : so provident the childe is ; ever carelesse of to morrow , prodigall 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 neere 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 reade without the book , what hurt this fondnes doth , this strange cockering of children . Ch. 3. sect. 1. It is a strange expression I shall use , but the experience of twenty yeers tells me it is true , the devill 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 poore children , as doth this fond indulgence . It choaks their naturall parts , otherwise very good and hopefull , so that no more can reasonably be exspected Corporis cura mentem obruerunt . Quintil. l. 1. ca. 11. 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 cruell pity ; like yvie , it kils and makes barren the tree that it embraceth ; or like the ape , it killeth the young , with hugging them ; it lets the childe rather sink under water , then it will hold it up by the haire of the head , for fear of hurting it . Indulgence is the very engine of the Devill , like that I have read of , made See Hist. of the world . B. 5. Ch. 4. Sect. 10. p. 532. onely to torment poore 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 cloq . li. 3. ca. 8. hedge , to beggery or worse . And hence their complaints , the same now , as we reade they were in Cyprians dayes , a a Parentes nostros sensimus parricidas . Illud grave quod in aeternitate jugulahit . Salv. ad eccl . li. 2. ω. Our Fathers and Mothers have proved our murtherers , soul-murtherers ; worse then they who murther the body , as Chrysost , saith usefully in his 3. book of Monastick life , Chap. 4.

3. We have seen this strange humour of cockring , what it is , and whence it groweth ; what mischief it causeth . These considerations following may help and fortifie us against so destroying an evill . The first is :

1. Then parents take a ready way to rob themselves of their children , when they idolize 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 satisfie ; the creature cannot , there is a vanity upon it , no more then ashes or the East-winde can satisfie the stomack : 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 Ch. 3. sect. 1. the Land of Nod ; still as the waves of the sea , in agitation , Gen. 4. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Chrys. Ibid. Agitatio & vexatio . Trem. tossed between hope and fear , for being turned from God to the creature , it lies open as a faire mark , for every incomfortable accident to strike it at the heart : for from thence the heart shall finde the sorest griefes , 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 satisfie each other ; whereas the better agreement there was , and the more compleate riviting of the one with the other , the more falling out and bitternesse 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 hide from us this idoll , 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 v●i●e . If a Parent be inordinate in his affection , if his Ioseph and his heart lie like a bundle close wrapt up together , then it is very likely , that Ioseph must leave his Father ; that the Parent may learn to sacrifice the childe in affection , which is the readiest way to keep the childe : for commonly it fals out , that the Lord sna●cheth 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 observeable , that while Peter was speaking of building Tabernacles ( for some continuance ) a cloud over shadowed them , and they feared . If God shew us that , which doth content and please us , we would presently build Tabernacles upon these outward comforts : I meane , the heart would settle , and six 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 , Ch. 3. sect. 1. when we are but speaking and thinking of it , then the cloud comes , and then follow feares . In the story of Ionah it is read , That the Lord God prepared a Gourd , that it might be a shadow over Ionahs head , and deliver him from his griefe . So Chap. 4 Ionah was exceeding glad of the gourd : Exceeding glad ; marke that I pray you , and that which follows , But God prepared a Worme 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 Ionahs gourd , then look we to it ; for then commonly the Lord is preparing a worme , which will quickly sinite that gourd , so that it shall wither ; and then , which is next to be considered ,

† 2. We shall be troubled as much at the withering of out gourd , as we were joyed before in the having of it , which was Ionahs case ; exceeding glad of our gourds , exceeding Quicquid mirabere , pones invitus . Hor. epist. lib. 1. 10. sorrowfull and disconsolate at the smiting and withering of the gourds : It ever follows by the rule of proportion b b Ipse ut laetitie , ita maeroris immodicus egit . Tacit. Of Nero burying his beloved daughter , Augusta . An. 15. Psal. 30. 6 , 7. . We are apt to thinke that our gourds do cast a greater shadow , then indeed they do or can . And answerable is our delight in them , and our sorrow for them , when they wither . Therefore we should know , what ever our mountaine or gourd is , I meane , our comfort , in what kinde soever : it is Gods favour , His influence through it , that gives strength unto it , and us comfort in it . And if He withdraw His favour , and restraine His influence ( as doubtlesse He will , if we are too confident of our setling , and firme standing thereon , as if we could never be mooved ) then trouble follows ; and the more our trouble will be , the stronger our confidence was , and our contentment in the same . It is the greatnesse of our affections , which causeth the sharpnesse of our afflictions : They that love too much , will alwaies grieve too much . a a The presence of a comfort is not more comfortable then will be the absence thereof grievous . If we suffer the childe ( that is the creature we are now upon ) to shoot too farre 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 wisedome , to carry the creature , as we do a loose garment , apart and loose from the heart , easily parted with ! That when God calls for it ( as He may with more libertie , then we may fetch our childe from nurse , yet we take libertie there ) we may willingly part with it , saying ; here Lord , thou gavest it to me , Thou maist fetch it from me ; Blessed be thy name in taking as in giving . The Heathen gives a Rule and it is of easie construction . Love so , as thou maist hate . Amatanquam 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 your self unto him , that he can hurt you . It is a good rule for a Parent ; Love thy childe so , as one Amatanquam amissurus . that is parting with it . That is , love thy childe so , that if thou losest it , yet thou doest not lose thy treasure , nor thy heart ; Thou hast not so opened thy self towards it , nor is it laid up so close : Then thou canst be content with thy losse ; and submit to His mightie hand , That tooke it from thee . He was a wise Heathen , and one instruction from him comes double to a Christian . I kisse my childe to day , and then I think it may M. Aur. An● . Med. lib. 11. 21. 30. p. 148. be dead to morrow . It is ominous , some will say ; No , that remembrance keeps it loose 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 lamiae or bug beares 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. Soules conflict , pag. 48. would remove from us vanitie and lyes ; That is , from a vain and false apprehension , pitching upon things , that are vaine and lying , and promising that contentment to our selves from them , which they cannot yeeld . Confidence in vaine things makes a vaine heart , and fills it with sorrow ; for vexation ever follows vanitie , when vanitie is not apprehended to be where it is . This the second consideration ; The third this .

3. That childe , whom we do inordinately set our hearts upon , doth seldome 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 largenesse of expectation and hope ; so doth that childe commonly , contract , straiten , and close up it self towards the Parent . God doth often strike that childe , of whom we fondly conceive the greatest hope , with the greatest barrennesse ; Cain proves lighter then vanity , and Abel a possession .

I have observed ( and much I have observed ) when the parent hath carelesly neglected one childe , and , like the ape , hugged and fondly cockered another ; I have observed too , that the hated childe proved fruitfull , and the fondling barren ; and withall , that childe , 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 wither extraordinary hopes in earthly things , That we may open our mouthes wide towards Him , that can fill them . We may note the connexion we finde . Gen. 29. 30 , 31. Iacob loved Rachel more then Leah : When the Lord saw that , He made Rachel barren . The more love the more barrennesse . To make differences betwixt childe and childe is not safe , a a Gen. 37. 3 , 4. Accidebat invid●● quod mal● pro 〈◊〉 Ner●● ess●● . Tacit An. 4. 13. It causeth great differences ; and to make fondlings of any , is a dangerous presage ; That this fondling is the childe , who will prove as a barren soile , 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 childe we so doted up●● , prov●s the heavie●t crosse . That 's th● hilde commonly , which , like a backe winde , hastens the Parent to the pit ; making him speake in very bitternesse of soule : Why dyed it Job 3. 11. not from the wombe ? &c. They , whose experience is but as yesterday can tell us ; That the bloudy knife ( it is Mr. Boultons o●pression ) of Parents unconscionable and cruell Direct . p. 19 , ●● . negligence in training up of their children religiously , doth stick full deepe in their souls ; Nay , they can tell us more then so ; even that these children so loosely train'd up , have cut their parents hearts with sorrow , yea and their throats too , they have stuck the knife in their own parents bowels : such bloudie and unnaturall acts might be instanced in and urged . I shall onely relate three examples , two whereof fell under mine own observation ; ( I could relate two and twentie , so ordinary they are , as we in our way finde them ) the third example is extraordinary and yeelds a sad story .

The first was the mothers onely childe , therefore her darling , as fondly handled by her , and disordered , as we need imagine . To schoole he came , that he might be out of the dirt . So the rod was spared , the mother had her desire and expectation . The childe proved accordingly , not answerable to the mothers hope , but very answerable to her manner of breeding . About a yeere after , the childe angred the mother , and the mother struck the childe ; he runs to the fire , and up with the fire forke , and at the mother he makes , at least he threatned . The mother hastens to me , as much displeased with the childe , as ever before she was pleased with it . It was well for the childe , for it made him stand in awe , though in no great feare 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 childe struck with a rod , to let out his folly ; the childe offers to strike the mother with a fire forke . 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 sonne to the remotest Ilands ; any where , so he were on ship-board ( that would keep him in compasse , which a prison did not ) or out of her sight . But of him no more , for he did not live out halfe his dayes , his intemperance kill'd him ; and , they say , he dyed penitent . We have enough from this example also , whereof to make much use , which is this : That childe , the Parent so doteth upon ; that he would not have it out of his sight , nor willingly suffer the winde to blow on it , is the childe , that will be an eye-sore , and the hearts griefe , unto whom the Parent is most likely to say , Stand out of my sight , thou art a griefe unto me , the greatest that can be thought of .

3. The third is as followeth , a short relation , but full of bitternesse ; as I finde it in Austin . Sermon 33. Where thus we reade . There was one Cyrillus , a man mightie 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 , ke must not feele the rod , he must not be crossed . He might have what he would , and do with it what he listed , he tooke his libertie , and more ; More then an inch was given him , he tooke an ell , as Indulgent sibi latiùs . Iuven. the manner of youth is ; that will not satisfie , which the Parent allowes , 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 childes hand then money ; And he that allowes the childe money , least the childe be put to base shifts , will allow the Parent to stint the childe , and to call it to account , where and how it spent its allowance . But this childe gave no account either of his purse or time , he might go forth and return when he pleased ; such libertie he had , and so left to himselfe . We read on in the story , That he brought his mother to shame . Prov. 24 1 ▪ 5. But those words are too short . We read more then so , even that the Divell did rule mightily in that childe of disobedience , for thus we read . This childe came home drunke , and in the day time ; he violently and shamefully abused his mother great with childe ; 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 loose and sottish indulgence , which breeds the childes ruine and the Parents woe . Th●se are the considerations , and because they are of such importance , we will give the summe of them , which is this .

5. If our affections be too in ordinately set upon any earthly thing , it commonly causeth a losse of the thing so doted upon ; if Ioseph lye to close to the Parent , Ioseph 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 childe be not hid ; yet , comfort shall be hid ; There will be barrennesse .

4. And then a crosse follows , perhaps a curse . We may make a recognition of what was last said , in these words .

God provideth some Gourdes to refresh us in our Pilgrimage : we must not be exceeding glad of them ; That were to set up the Gift as an Idoll in the heart , and to shut forth the Giver : and if so then God prepares a worme , He withers the Gourd ; and then that very root , which yeelded so much sweet before , yeelds so much sower after ; for as our gladnesse did exceed , so will our trouble be exceeding , when the thing , we tooke so much comfort in , is withered . Or if not so , then worse then so , for that so indulged comfort proves commonly a crosse ; it is the very root of gall and bitternesse ; the very stock , on which commonly the Lord doth graft the sorest misery , and sharpest sorrow .

Look we then to our affections , that they be not too exceeding and exorbitant : Remembring still , That affections set at liberty , are like children left to themselves , they will make us ashamed , and worke 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 over-flow their just bounds .

Our Righteous and holy God , when He sees the current of His Direct . p. 216. creatures affections , to be carryed inordinately and preposterously from the Fountaine of living waters , upon broken cisterns that can hold none ; from the bottomlesse treasury of all sweetest beauties , dearest excellencies , amiable delights , upon painted shadows ; from the Rock of eternitie , upon a staffe of Reed , I meane , from the Creator , upon the creature ; He wisely and seasonably in the equitie of His justice , and out of the jealousie of His own Glory ; Nay , it may be said , in the sweetnesse of His mercy also , takes away that earthly Idoll , that , the occasion of such irregular affection removed , He may draw the heart , in which He principally Chap. 3 sect. 2 takes pleasure , to his own Glorious selfe , the onely load-starre of all sanctified love , and boundlesse Ocean of happinesse and blisse .

So much to the first extreame , but too little to make it know a measure ; The Lord teach us here , for to Him we looke , who can restore the yeers , that the Locusts have eaten , Jocl 2. 25. the Canker-worme , and the Catterpillar ; So can He also , all the harmes and losses , which we have caused to our children by our extreame folly , or bloudy negligence . Assuredly , these harmfull Beasts , that Northern Army , do not so much Jocl 3. 20. hurt and prejudice the field , as our indulgence doth our harvest of hopes , which yet we looke to reape from ours . The Lord pardon our iniquitie , and adde more grace .

The other extreame follows , hurtfull also , but not so hurtfull .

2 There is a fiercenesse in our nature , as farre from knowing a meane as the other ; for it is another extreame . 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 meane , nor can distinguish of persons . We fling about us in distempers , whether childe or servant is before us , all are one , while we are in the drunkennesse 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 soone be , most severe and violent in their correction , as if they had that absolute and universall 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 doe not use it well now in their passion , they will miscall the childe strangely , and strike they know not where , and kick too ; I set down , what mine own eyes and eares 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 extreame ) we may reade without booke , that no good can be done , but much hurt rather , while the Parent is so eager upon the childe , it is not then teachable , not counsellable , for , as was said , feare betrayeth all its succours ; nor is the Parent in a fit case to teach or counsell it : for , what can be expected from a man in a frensie ; Anger is fitly called so . A Parent carryed 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 childe smarts from the hand , and Sim ul sunt haec duo conjungēda , Argutio & castigatio . Inutilis est castigatio . ubi verba silent , & verbera saeviunt : unde rectè vocatur castigalio , 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. learnes from the tongue . We must first convince a childe of his fault , and then punish the same , if the fault deserve it ; These two must ever goe together , correction , and instruction . Correction is to no purpose , where words are silent , and stripes outragious . Correction , is truly called Discipline , because the dilinquent smarts and learnes , both together . This then is my conclusion , wherein I shall a little enlarge my selfe ; That roughnesse and fiercenesse , doth not help in the rooting out of evill , 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 evill , but rather sets the work back , and roots it more in ; That is the first thing I shall make cleare .

1. Man is a noble creature and lord-like , of a good house ( as we say ) though falne into decay . But this remainder or relique , there is yet of his noblenesse ; you may easily lead him , when you cannot drag him ; you may perswade , when you cannot force , and the more force , the lesse good . Mildnesse , and Meeknesse , and sweetnesse in carriage , wins much , 1. Voluntas c●gi 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 roughnesse hardneth ; It is not the way to plucke down a stubborn heart , nor to fetch out a lye , though in these cases , a Parent must be very active , and if he spares his childe , he kills it .

It is a great fault in parents , saith one , for fear of taking down of the childs spirits , not to take down its pride , and get victory over its affections , whereas a proud unbroken heart raiseth us more trouble , then 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 evill , and some others in fit place ; now in this place , I am removing that which hindreth .

The parent is bound to teach the childe how to bear the yoke from its youth . This duty the parent is engaged upon . Lam. 3. 27. But the parent must use a great deale of discretion in the putting on this yoke . The parent must not stand in a menacing posture before the childe , 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 wilde and lesse 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 frowardnesse .

When we would work upon a childe , 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 ayme , for then he would fright away the game by his rudenesse ; but so he stands , as we well know the manner , like one who means to hit the mark . Our ayme is the good of the childe , we must look well to our deportment before it , else we may fright away our game . There are some natures ( saith Clem. Alex. ) like yron , hardly flexible , but by the fire , hammer and anvill , that is , as he expounds it , by reproofs , Paed. li. 2. c. 10. pag. 97. threats , blows : and all this may be done , and must , if done well , intermes of mildnesse , and pleasing accent , with force of reason rather then hardnesse of blows , and if it might be in the spirit of meeknesse ; remembring still Mr. Tindals Letter Martyr . pa. 987. words , As lowlinesse of heart shall make you high with God , even so meeknesse of words shall make you sink into the hearts of men .

I have observed a childe more insolent and stout under a rigorous and rough hand , but calmed after the heat was over on both sides , with a milde & gentle perswasion , that workt ; force and violence hardens , when as a loving and gentle perswasion wins upon the heart , thaws and melts the same . Harshnesse loseth the heart , and alienates the affections ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost Hom. 26. in 1. Cor. 11. but mildnesse gaineth all . Proud flesh ( as experience tells us ) is taken down by lenitives , the most gentle and soft applications : So the pride and roughnesse of our nature is subdued by lenitives , and not by another roughnesse , as the Father speaketh elegantly .

We may note too , the more rigour the childe apprehends , and the more the rod is threatned , which is the onely thing a childe feares , the more the childe will hide it self ; like that unwise man , who standing at the entry of an unlawfull , 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 no more wit , what expect we from a childe ? He was ashamed a a Non sum adeo aetatum imprudens , ut instandum teneris protinus acerbè p●tem . &c. Quint. Instit. l 1. cap 1. to be seen at the doore , he helpt himself well to go within the doores , then ( as his friend said ) he was within indeed , and the further he was , so much the more within : so a childe will do , he will hide himself in the thicket , at least he thinks so , further and further , if he apprehend much rigour : there is much wisedome to be used here , and mercy also , and great reason there is to incline us to both , as we shall hear in due place . For the present , that which hath been said may assure us , that fiercenesse helps not in the unrooting of evill , it hinders much the implanting of good . There it hurts very much , which is the second .

2. If ever mildnesse , gentlenesse , calmnesse , and sweetnesse of carriage do good , and do become ; then more especially , when we would winne upon the affection , and sink into the understanding ; when we would lodge some precepts in the minde , draw the heart and set it right . Now while we are instructing , handle the childe freely and liberally , in a sweet and milde way ; speak kindly to it we must now , and then we may have its heart for ever ; if we be rough and harsh now , we fright away our game . The instruction which we inforce into the minde by a kinde of violence will not long continue there ; but what is insinuated and fairly induced with delight and pleasure , will stick in the mind the longer . ( Trem. Preface before Iob. ) If Moses be to instruct , he is commanded to speak , not to smite : and it teacheth us , That a sweet compellation and carriage wins much upon the heart ; but we suppose we are dealing with children . It is a mad behaviour and no better , to suffer the hand to move as fast as the tongue , and to strike at the head too , the seat of understanding . The head is to our little worla , as man is to the great world , the verie abridgement or epitome of a man : spare the head of any place , else you may drive out that little , which is , and stop the entrace for coming in of more .

The Lord make all teachers understand this truth , and pardon our failings herein : and the Lord teach parents also , whose duty more peculiarly we are upon , to correct and instruct their children in all meeknesse . That we may all learn , I will set down some considerations which may calm the parent , and take off from his hastinesse , ( when he would unroot evill ) a great enemy to that good he ows and doth really intend the childe .

3. I suppose now such a parent , who hath beene fierce and eager upon the childe , striking , flinging , kicking it , as the usuall manner is , because of its stomack towards the parent , which he will pluck down ; and because it stands in a lie , which he is resolved to fetch on t ; such a Parent I suppose ( for such there are ) and this I would have him consider , it may make him wiser against the next time . First ,

† 1. Who is that , upon whom he hath bestowed so many hard blows both from hand and foot too ? ( I tell but my own observation ) who is it he hath used so disgracefully with such contumelious words ? It is no other , then the image and glory of God . A strong consideration to cause the 1. Cor. 11. 7. parent to carry himself comely and reverently before the childe , which he may do , and yet make the childe both to know and keep its distance , else it cannot know its dutie . A Parent cannot conceive the childs condition to be more Maxima d●betur pueris Reverentia . Iav . Major è longinquo Reverentia . Tacit. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; &c. de prosper . & Adver . Hom 5. ω. deplorable then was the Rich-mans in the Parable ; yet ( saith Chrysost. and he makes it very useful ) Abraham called him Sonne ; a compellation still be fitting a Father ; so also , words and actions well becoming that sweet name ; Jud. 9. α. and most likely to winne upon , and to convince the childe ; whereas bitter and vilifying words become not , though we did contend with the Devill . ᵃ Kinde words make rough actions plausible : The bitternesse of reprehension is answered with the pleasingnesse of compellations . Sonne , let that be the name ; for so he is , though never so bad . And as a childe hath no greater argument to prevail with a Father , then by that very name of love : so , nor hath a parent any stronger argument , whereby to prevail with his childe , then by that very name of dutie ; whether we respect his Father on earth , whose childe he is , or in heaven , whose image and impresse he beares , though now much defaced . This is the first .

† . 2. And it is his own image too ( that 's the second consideration ) his very picture , even that childe , whom , in the rage and rore of his anger , he hath thrown and battered so . He is a mad man that will kick and throw about his picture , specially if the picture doth fully and lively shew forth his proportion . This childe is the parents picture right , and never so fully the parents image as now , that it is in a stubborn fit . It is a certain truth , a parent never sees his own revolting and stubborn heart more expressed to the life , then he may do in a stubborn childe ; then he may see it , as plainly as face in water answers face : this is a weighty consideration , if it be put home .

A Parent must consider whence had the childe this , who put this in , which the parent would now , in all haste , fetch out : Sinfull peremptory nature runnes in a bloud , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Pet. 1. 18. by tradition , the childe received it of the father . This the Parent must not forget , and then his carriage will not be such , as may lose the childes heart , and alienate his affections ; such an effect harshnesse and roughnesse may work , it may make the childe think , that the parent hates his own flesh a a In ●mendando ne accrbus , &c q●idam sic objurgant quasi oderint : Quint. 2. 2. .

3. Is the childe thus stiffe and stubborn , thus confirmed in evill ? Doth it stand against all the parents knocks and threats , like a rock , immoveable ? Consider then he must , whence was that Rock hewen ? The parent is the quarry or pit whence it was taken , and whence it contracted this Tanquam dura sil●x , aut stet . Vi●g . rockinesse . It cannot be too often considered , but it was the former consideration ; the parent must consider this here , and it sufficeth to calme and quiet him , to take off from his eagernesse , that the time was , when the childe was not so stiffe and so tough ; 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 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 parents fault and connivence it is , that the childe is become as stiffe as a stake , as unmoveable as a rock . If a parent can thus consider of himself and his childe , his instructions will be more then his stripes ; ( so they should be alwayes , and then they may save that labour & c c Quò saepiùs monuerit , hoc rarius castigabit . Quint. l. 2. c. 2. pain ) his teares will fall faster then his hands ; his passion will be turned into compassion , and his prayers before and after will exceed all , for this peremptory nature is a crookednesse , which man cannot make straight . 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 , with teares ! I will water thee with my teares , O Hesbon . An Hortens . vino irrigavit . Macrob. Isa. 16. 9. excellent water to make fruitfull , for a childe of many prayers and teares cannot perish if we may beleeve the Fathers words to Aug. Mother . This may teach us , how to Aug. vita . carry our selves in the unrooting of evill . 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 heare the childe reade 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 kinde of learning seemes strange and hard to all , young and old , but specially to young folk ; The Father must expect to see an aukwardnesse , an unaptnesse in the childe , at his first entrance . The Arcadia tels us ( it is a pretty fiction ) that a Prince , the better to mask himself that he might not be known , took upon him a Shepheards weed , and the Shepheards hook he takes into his hand also . The right Shepheard , who will hold his thumbe under his girdle , and , lying along upon the ground , will point you out this way with his legge , this Shepheard 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 withall .

A shepheards hook was a strange instrument in a Princes hand , he could have held a Scepter 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. α. shepheard how to feed and govern men ; that wilde cattell , 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 imployed by his Father , as a Secretary to the State , and a Commander in the Wars , when he was but 18. But I recall my self to that I was speaking .

Letters or a needle , to children are stranger things , then a Shepheards hook in a Princes 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 easie way of learning , but very expedite . It is a rule of one , and that was an Irritande ad discendum infantiae gratia eburneas literarum formas in lusu● offerre , &c. Quint. l. 1. c. 1. Fiant literae vel buxea , vel eburneae , &c. ludat in eis ut & lusus ipse e●uditi● sit , & ● Hi●r ad L●t●m . l. 2. ancient Teacher , Give children the letters of the Alphabet , fairly drawn or carved in Ivory , or any other solid or delectable matter , to play withall , that , by their sports , those forms might be imprinted in their memories , whereby we expresse all the notions of our minde in writing . And so Hier. counselleth also .

What ever our customes 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 pleasingnesse , 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 wisedome , in the Teacher to put some life into it , that the childe may see it stirre , and coming onward , else the work may seeme so hard to them , that they can better beare the smart of the Rod , then the labour of the work a a See Aug. de Civit. l. 21. c. 14 Id inprimis cavere oportebit , 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 patient , 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 childe is entred , it must be taught the same thing , again and again , and yet again , for yet it is not learnt ; The first impressions are weak b b Quicquid incipit , rude est . Nemo non errat , nisi qui saepissimè non erravit . Rumpat saepe stamina , ●t aliquando non rumpat . Hier. ad Gaud. d● Pacat. ep. 16. lib. 2. , the lesson is not firm , nor will it be kept without continuall 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 findes himself to that Science he is newly entred upon : if a Teacher would learn something he knows not whilest he is teaching the childe , what himself knows , he would see his own unaptnesse , and pardon the childes . As put case , while I teach the childe Greek , I my self learnt Hebrew . Whilest the mother Chap. 4 sect. 1 teacheth her daughter her needle , she puts her hand to the Distaffe ( which she never did before , though Ladies have and it hath become them . The essentials of huswifery do well ; but to the purpose . ) A man would hardly think , how this would calme 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 childe ; and it must be considered . What we understand fully , we think a childe might understand more readily , and hence proceeds more hastinesse then is fitting , which shews the Teacher to be the verier childe .

4. Lastly , let the Parent consider how long he hath been a disciple , and how little he hath learnt . It may be an Elephant , or some imitating creature may be taught more in one moneth , then he hath learnt in a whole yeer , in matters most necessary ; this consideration , if it be put home , would calme him sure enough . And so much for the removing of the Lets .

CHAP. IIII.

Our nature , like a soil fruitfull 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 egge , before there comes forth a flying Serpent or Cockatrice : and I begin with that , which is most radically in us , and first sheweth it self ; that is † 1. Pride ; it is the sinne of our nature and runs forth to seed , rank and luxuriant the soonest of any . It is the first sinne which declares its life in a childe , and last dies in a man . We read a a Tom. 6. ser. 1. that Abimelechs skull was broke with a milstone thrown down upon him by the hand of a woman ; then he called out hastily unto his Armour-bearer , Slay me , Judg. 9. 34. that men say not , A woman slew him : Observe , saith Chrysostome , ᵃ The man was dying , yet his pride would not die . Indeed it is the very heart-string 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 sinne and the fruit of it too . In this place , being upon the dutie of a parent , I shall onely shew how farre we parents fall short at this point , and what our folly is : for what we should soonest suppresse in children , we first cherish and maintain . Indeed , all that are imployed about them b b Quint. de claris Orat. , are , for the most part , teachers of vanity unto them , but of nothing more then of priding themselves , and over-valuing their worth , which is nothing : whereto , I conceive , this makes a way verie ready and compendious .

† 1. If a childe have some portion in the world above its fellows , then it is presently a master or mistresse , 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 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 childe think it self some body , d 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 Boyes , and in their season to learn subjection , have proved the basest servants afterwards , and boyes all the dayes of their life .

† 2. Another way there is to blow-up this little bladder , which is , by putting on the childe such ornaments ( so the parent intends them ) as serve , neither for necessitie , nor ornament , nor decency , and then bidding the childe , looke where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Chrys. hom . 41. in Gen. 18. it is fine ; An ordinary custome , and very effectuall to lift up the minde ; To teach the childe so much to looke on it selfe , that afterwards it cannot looke of .

I remember a merry fellow , if he did intend hurt to any person , would then give him a rich sute of apparell : A Eutrapolus , cuicunque nocere volebat , vestimenta dabat pretiosa . Hor. strange kinde of injury , a man would thinke , but he found it a sure way and certain to hurt ; He should finde his enemy looking work enough ; he would so looke upon his fine costly cloathes , that he would forget the vilenesse of his body ; And , for the minde of this man , so prancked-up now , it would be as new and as gay as his cloathes , and then he would hurt him , sure enough : For , this is a compendious way to take hurt , or a fall ; To looke upon the cloathes , and forget a mans selfe , and his first principles . Sr. Thomas More tells us of a countrey , wherein the men went very plaine ; but the children were as gay , as jewells , bracelets , and feathers would make them ; It was his fiction , but it findes some realitie and truth amongst us , with whom children are so decked up , and some also , who passe for , and walke 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 adorne their Idoll ) Remember this , and shew your selves 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 learnt from us , the nature , use and end of apparell ; why it was first put on , and since continued .

In the meane time , an handsome , neat , but plaine dresse doth best , and is the safest garb . A wise man can see his way here , and guide himselfe and his childe , between a cynicall affected plainnesse , scanting themselves ; and a pageant like ostentation , fomenting pride , and strange conceits ; a a Reade Chrysost. upon Gen. 3. 1 vers. 2● . Hom. 18. Abusing that most fearefully , to most contrary ends , which God hath given to make us humble and thankfull . Our Proverbe forbids us to stirre up a sleeping dogge ; 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 stirre up corrupt nature , but , by all fitting 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. de Educat . meanes , to keep it down , so may we prevent this evill . But we see the contrary is practised , we doe stirre fire with a sword , we doe foment corrupt nature , by vain and phantasticall fashions ; such , as , if the Divell were in mans shape ( they were the words of a grave and learned Divine ) he D. G. could not be more disguised then now , in mans cut and garb . A great and a provoking evill , this ; our dutie is to prevent it , what may be , and betimes .

Here is a fit place to plant in the Grace of humilitie , lowlinesse of carriage , how the viler a man is in his own eyes , the more gracious he will be in every mans eye besides . The lower his deportment is ( so it be in truth and sinceritie , and not below himselfe ) the higher he is in true judgement . With the lowly is wisedome ; and the eye of the Lord is towards him for good . More fully this in the second part .

But here , let the childe , have some old lessons , with his new cloathes , for that is all , besides his sports , he takes delight in . It may be told , That as the man must honour the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrys. ad pop. Ant 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 apparell , not the apparell upon the person . It is a poore ornament , and not worth the looking on , which is put-on , and off with the cloathes . The inward ornament is the grace indeed . And if the Parent shall intend principally , the beautifying of the inward man , his own , and his childes , he shall reap the comfort of both . And so much to the first , which sheweth my scope , to propose a way onely , not to determinate the same .

2. There is a spice of this pride , which shews it selfe in children before their teeth , in a froward stubborn carriage . The Parent must be as speedy in observing what signes the childe gives hereof , either in words or gesture ( thereby it is declared very much ) : And he must leave nothing remaining ( so farre as he can help ) of this yron sinew ; out with it , and spare him not ; The childes future good , and the Parents comfort depend upon it . Let him see and feele , that it is very unprofitable and bootlesse , to be sullen , froward , obstinate : leave him not till he be as soft as a pumpion , that is the counsell , and the way to prevent this evill , which will make him as unfit to rule hereafter , as he is to obey now .

The Parent must be very watchfull and active here ; but now remembring he looks upon his owne picture , as was said , his own Image right . Now heart answers heart , as face to face in water , or in Chrystall ; And therefore , we shall the lesse feare the fathers 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 Gods blessing , who is lookt up unto ; for that , which is crooked , no man can make straight : And the contrary , grace may be instilled and inforced , I meane , gentlenesse of Vt ameris ama . Mar. carriage , meeknesse of behaviour ; oh how winning , how commendable it is ! Love is the whet-stone of Love , an attractive thereof a a Ego tibi monstrabo amatorium , sine medicamento , &c. Si vis amari , ama . Senec. epist. 9. If we would be beleeved , we must live honestly : If we would be beloved , we must love heartily ; Isid. Pelusit , lib. 2. epist. 148. ; I will tell thee , said one , how thou maist make another love thee without a love-potion ; Be pleasing and loving to others , and thou shalt have love againe . A meeke and loving carriage , will win the love , and draw the eyes of all unto us ( as a cleare Sun-shine upon a faire Diall ) where as , a rough , stout , and boy sterous nature , doth thrust out a rough and hasty hand against every man , and will finde every mans hand as boisterous , and rough against him ; but gentlenesse sinks into the heart and wins it , makes the clearest Demonstration of a Gentle-man . Others may assume the name , but it is the Gentlemans right , his , whom gentlenesse , calmenesse , sweetnesse of carriage doth denominate .

There are other meanes to work and mould the spirit this way , which I cannot thinke of , but we must remember still , that there is no way like this ; The looking up to the Lord , the spreading this crookednesse and peremptory bent of nature , before Him , who onely can subdue it , and set it straight . But the Parent must do his part , else God is lookt-up unto in vaine . He must set the 21 chapter of Deut. before the childe , there to reade the punishment of a stubborn childe . He must informe him , how unsociable a Nabal-like disposition is a a 1. Sam. 25. 17. Latrant , non loquuntur ; Cic. Brut. pag. 161. fol. Stridet non loquitur . Cal. epist. 339. ; Ch. 4 sect. 3 How b b 2. Sam. 23. 6 , 7. Vt spina , ex quacunque parte conspexeris , habet aculeos : Sic servus Diaboli . Chrysost. in Matt. 7. Hom. 9. lat. aut . untractable such a person , who is of the nature of a thorne . But above all things the Parent must bid the childe behold ; how God raiseth valleys , and takes down hills ; Represseth the presumptuous , and giveth grace to the modest .

3. Spare not the childe for his lye ; children are strangely addicted to it , because they are children and understand not ; he is a childe , though a man threescore yeers 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 out-faces 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 Divell . I know not how a Parent can dispose of a lying childe ; he is unfit for any societie . We take more content with our Dog , then with one , whose language we understand not , saith De Civit. lib. 18. cap. 7. Austin ; I adde , And then with one , whose words we cannot trust : A Parent must labour hard for the rooting out of this evill . He may tell the childe ; 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 mans heart , and will bring every secret thing to judgement : The Parent may shew the childe , as on a theater , Gods judgements on lyers ; how quick and sharpe God hath been against this abuse of the Tongue , punishing it with Leprosie , and sudden death . And that He hath allotted to lyers a place without , amongst Dogs : because they have abased themselves Reve. 22. 15. below men , &c.

But perhaps the rod is the onely thing , which yet the childe feares , and understands , and let him feel it now for the preventing of this great evill , but yet so handle the childe that it may not run further into the thicket , and shift the more , as he , we spake of , did into the house ; Thereby the childe will be the more hardened against the next time . A childe hath no more wit but to think as too many old folk do , That an evill is cured with an evill ; which , as one ch. 4. sect. 4. saith , is a most absurd conceit , there being no remedie against Isid. Pelus . lib. 2. epist. 145. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Isid. the evill of sinne , this specially , but confession , and repentance ; Therefore handle the child with great discretion at this point . And let the childe finde some profit in speaking the truth , and incouragement that way ; that , if possibly , it may be prevailed with by gentle meanes . Children that will not lie , so He was their Saviour , Isa. 43. 8. A parent may hit on a better way then I can point unto him ; many waies he must try ; and I am confident , nothing will more pose him , then the way to take , whereby to pluck downe the childes stomack , and to fetch out his lye . And yet , in case he cannot do both , specially the latter , he will be posed as much , how to dispose this childe for afterwards . The Lord direct the Parent , and blesse the childe .

4. Suffer not the childe to be idle , nor vainely imployed ; keepe him in exercise and in breath . Accustome him to fitting and moderate labour in the morning of his life , and of the day . Labour is the pickle of vertue , it keeps our faculties of body and soule , sweet and fresh , as the pickle keeps fish Labor muria virtutum . or flesh . Idlenesse and sloth , like standing waters , putrifies . It is the very rust and canker of the soule ; The Divels cushion , Hic motus aquas maris à putrefactione 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 houre of temptation , wherein Satan joynes with our imaginations , and sets them about his work to grinde his greefe : for , the soul , as a mill , either grindes that , which is put into it , or else works upon it self , our imagination , is the soules first wheele , ever turning , and naturally , it is evill continually ; and yet , as that moveth , so the other wheeles stirre ; we are ever weaving Spid●rs webbs , or hatching Cockatrices Egs , that is , naturally , we are alwayes imagining vanitie or mischiefe . Therefore it is good and safe to finde the minde imployment , and imployment to good purpose : for an unimployed life ( like a Serving-man , whose only worke is to hold a trencher , and carry a cloake ) will prove a burden to it selfe , or to the earth that supports and Ch. 4 sect. 4 maintaineth it .

We must look to this betimes in children , by giving them fitting worke , and using them to some hardnesse , else the inconveniences will not be small . I have observed , when a childe , put forth to learne a Trade , could not indure the toyle ( for every labour is a toyle to him , whose chiefe work was to lye by the fire , or in the street , and field taking his pleasure ) so home he returnes , to his pottage , and bread and butter , whence he had his growth , and the worst part of his breeding . This kinde of Culture , will cause an infection , which , if it takes the childe 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 idlenesse . 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 imploy not our children when they be young , they will make head against our designes , when they are growne up ; and choose rather to beg then to worke . Let the childe heare often that of the Wiseman , He that is slothfull Prov. 18. 9 : in his work , is brother to him that is a great waster . And that also , cap. 22. 29. Seest thou a man diligent in his businesse ? he shall stand before Kings : he shall not stand before mean men . And it will not be amisse , if the father take the childe by the hand , and so go together unto the Ant , that they may consider Prov. 6. 6. Parvula , nam exemplo est , &c. Hor. Ser. lib. 1. Sat. 1. See Chrysost. ad pop. Antio . Hom. 12. her wayes & be wise , for so they are commanded . Let the child often heare the Apostles rule , 2. Thess. 3. 10. If any will not worke , neither should he eate . And let him understand , what the Apostles meaning is . Eph. 4. 28. Let him that stole , steale no more , but rather let him labour , &c. Remembring still ; that the childes calling , is , to fit him for a calling ; and his work , to fit him for both , for his calling , and labour in his calling , where to he is borne , as the sparks flye up-ward . Other notes Job 6. 7. there are of ordinary observation , which a childe may observe , from himselfe 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 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrysost. Tom. 6. in vet. Test . pag. 54 2. in their courses serve for Chap. 4 sect. 5 the good of man ; how unreasonable and unbeseeming a thing is it , That onely man should be a slug , amidst so many monitors , which call upon him for diligence ? Besides , God is a pure Act alwaies doing , I and my Father worke 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 slothfull go together .

5. Looke well with whom the childe doth converse ; There is a companion b 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 childe receivesan impression quickly , which will not quickly out again . If the Ayer be infectious ; if the place not wholsome , we will remove our children quickly : we are not so carefull for their souls , saith Chrysost. c 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 unholsome Ayer . Above all things avoyd that pest or plague of the minde , bad company saith Lyp d d Ante omnia pestes illas animorum sodales malos . Cent. 1. ep. 78. & 82. . The companion of fooles ( that is of wicked men ) shall be destroyed e e Prov. 13. 20. . A wicked man ( he is ever the foot in Scripture phrase ) continuing a foot , that is , in his wickednesse , shall be destroyed , that 's out of doubt . But why ; The companion of fooles ? that 's the doubt and All the question . The answer is easie , for , The companion of a foole , will be a foole , he will learne folly , it needs no question , for wisedome hath spoken it . It is an old saying and true , we cannot come fairely off , from f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epict. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Theog . foule company . We must still remember , Evill words corrupt good manners . Evill soakes into the heart by the eare , and eye , as water into wooll ; like a teare g 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 h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 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 festivall dayes , 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 roome . The Author Censures this custome , and that in the observation : ( We do not think this an humane correction of a vice , which is so preposterously Ch. 4 sect. 6 taken , from so depraved a fashion and distemper . It cannot become a man ; It is not a man-like conceit , to thinke , that a childe will learne temperance , by observing intemperance , so farre out of Plutarch . Wickednesse is both more insinuative , and more plausible then vertue ; especially , when it meets with an untutored Iudge , &c. 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 sinne , then a good example hath to draw unto vertue , as one will draw faster down-hill , then foure can draw up , which tells us the reason also ; our naturall bend and weight tends , and doth Bias us , that way b b Omne in praecipiti vitium stetit . Juv. . And thence it is , that one bad companion ( which was the old complaint ) teacheth more evill , then foure instructors good c c Plus no●et Gorgias quam prodest Cratippus . Our nature is like unto fire , which if there be any infection in a roome , draws it strait to it selfe : or like jet , which omitting all precious objects , gathers up straws and dust . Dr. H. Censure of Travell . sect. 21. Corrupt dispositions , out of a naturall fertilitie , can both beget and conceive evill alone , but if it be seconded by examples , precepts , incouragements , the Ocean it selfe hath not more spawn ; Ibid. Vt aqua in areo â 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 esteeme of any office in an house , be it never so low and drudging ) who cast off their Lords service , and serve the basest master in the world ; such , who ( as Sr. Tho. More saith ) are worse then old lumber in an house ; They do not fill up a roome only , but do much ill service ; A childe with such foule companions , fits as ill , as the Fuller with the Collier , it will be blackt with them ; They will be alwaies opening their rotten wares before it , so impoysoning the childe with language as black as Hell : The childe is not safe in the Kitchin with these , but if the servant , he or she , be good and faithfull ; of a grave and wise deportment : Then the parent hath a Treasure ; and a good Spyall ; He shall the better watch over his childe , and see into his disposition .

6. There is a sicknesse of the fancie as well as of other faculties , and the distemper thereof is quickly shewen by the tongue , which is but one member , but a world of wickednesse ; it quickly runnes out and commits a riot , and leaves us to wishing , that we could recall our selves , 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 childe and cannot speak , teach it silence . And this the parent may teach himself and the childe under these notions .

† 1. That the tongue is called a mans 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 passe their barres , pale , or inelosure , ( a minute after is too late ) to what purpose they would out .

† 2. God must be looked up unto here ; man hath made wilde 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 sepulcher ) it is He that makes the watch strong ; if He keepe not the mouth , as well as the City , a a Psal 141. 3. See Trem. then the watch is set in b b F●agil●s sunt nostrae serae , nisi De●● ill as servaverit , &c. Chrys in Matth. 24. Hom. 51. lat tantum . vain .

† 3. And as we must look up to God , so must we into our selves ; this abundance is in the heart , as we read after c c Second part . Pro , 4. 23. ; the heart is the well or cistern , whence the mouth fils and emptieth it self . The heart must be kept with all diligence ; We must keep that spring-head cleane , as we would do the fountain , whence we do expect pure and wholesome water d 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 mans 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 e Isa 29 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , E●r●p . Bac. pag. 14. word ; that man who hath no command of himself here , will be still in the f f Prov. 19. 19. Trem. reades it otherwise . bryars ; 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 mans saying is to be noted , g 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 paine 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 slipt the legge out of joynt , 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 floore , 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 straight and in joynt again ; his rashnesse hath been his ruine ; not his rod onely , 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 storme-like , 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 ordinarie use , What a word hath passed , the barres , rampier , or pale of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vallum aut claustrum dentium . thy teeth ? imploying 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 , compresse and stop our words , lest we utter them rashly , before right reason and judgement have given a worthy passe 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. l●g . Cl. Alex. Paed. l. 3. c. 5. ω St●om . l. 7. 523. 2. Chro. 16. 9. of every idle word , and that to Him , who seeth not as man seeth , therefore set we our selves still as in His presence ; the maine 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 runnes too and fro throughout the whole earth , to shew himself strong in the behalfe of them , whose heart is perfect towards Him ? That 's very moving , which Laban said to Iacob : we are now upon parting , no man is with us , here is none to witnesse 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 Chap. 4 sect. 7 and so , no man is with us , see God is witnesse hetwixt me and Gen. 31. 49. thee . Nothing should so much awe us , as that God is witnesse 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 childe to speak vainly , much lesse wickedly , where-to it is very prone . Loose words will quickly produce loose actions a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cl. Paed l. 2. c. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Stro. l 1. p. 205. . Therefore give not liberty to much babling , there will be much folly ; a sea of words ( as the proverbe is ) but not one drop of reason ᵇ ; and it leadeth to a very bad custome . 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 then silence ) and yet scarcely when thou art twice asked . If then it be a daughter , let her words be answers ; silence ᵈ is a womans virtue , and there is no danger * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Strom. l. 2. p. 285. there . So she may learn to open her mouth with wisedome e 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 f Prov. 15. 23. ?

7 A parent must look to it , that an oath be not heard from the mouth of a childe ; he will learn it sooner then he will his prayers . From his mouth , it is like a word clothed with g g Eccles. 23. 12. death . Here the Father is , as he is in every thing , very exemplary , the childe must honour the father , and the father owes a reverence to the childe h h Maxima debetur pueris reverentia 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 childe will practise , as he heares and sees . Therefore our Lords prohibition must hold in the parent , else the childe will be loose and runne out . Sweare not at i i Matth 5. 34. all ; not at all willingly , but forced by k 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 warnes Ch. 4 sect. 8 the people of Antioch , That they sweare not , that they beware of oathes . It is the close almost of every Homily . And in one place , he speaks very plainly , and to a childes capacity , Away , away with this wicked custome of oaths , and let us give but so much honour to Gods Name , as we do unto our best clothes ; it is our manner to reserve them for solemne times , for speciall service : Good friends , let us not so farre contemne our own souls , and their everlasting welfare ; as that we use the terrible Name of God more dishonourably , then we will our clothes . So that Father . All meanes must be taken , whereby Hom 9. ω. the childe may conceive the Name of God aright , to be , as it is , dreadfull and terrible . And lesser things must be avoided , though they were not evill in themselves , to prevent an evill , whereto they lead . Our Lords following words yeeld us our lesson ; Let your communication be yea , yea , nay , nay . I think of the Fryars note here , it is a good one ; When the heart saith yea , then the tongue must say yea , that is yea , yea : and when the heart saith nay , then the tongue must say nay , that is nay , nay . a a Quod affirmatis nudè , ●ffirmetis , quod negatis , nudè negetis . Bezaes note is to that very purpose , What ye do affirme , ye must affirm heartily , clearly , without reservation , ( a Popish sleight b b La●chra perjurio Cic●i . 3. pag. 143. Quae dixeris jurasse ●uta . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isid. Pelus . l. 2. Ep. 146. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. 7. p. 527 , 528. ) in all sincerity ; and what ye do deny , deny it so too .

An ᶜ honest mans word is as good as his oath , & of more credit . For a man to use his faith and troth ( two ordinarie words ) sheweth a man hath no credit , for he sets his jewels to pawne ; if he had faith indeed , or truth either , or knew how pretious they were , he would not be so lavish of them . Yea , yea , must be enough ; Nay , nay , sufficient , unlesse the cause be weighty , and before a Iudge , as was said , and if so to a parent , much more to a childe . Assuredly , for Christ hath said it , Whatsoever is more then these , cometh of evill .

† 8. And here I do not hold it any impertinency , to teach the childe ( for the Fathers 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 lookes * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom. Iliad . γ. 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 foule disgrace if a man shall give us the lie ; we must not put that disgrace upon our selves , 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 mans words are commended , the other mans deeds . Bodin giveth a shorter censure , but no commendations upon that holy-father , Pope Alexander the sixth , and Borgias his sonne , The father never spake what he meant , The sonne never did what he spake . Their Maxime was , Give thy word to all , Keep touch with none ; And this was Dare verba indeed , in plain English , Knaverie by your leave . An honest man will not passe his word lightly , no not for himself , much lesse for another , for then he takes the ready and rode-way to need the same courtesie from another . But when his word is passed , he holds it as firm as his oath . Shew me a man , that makes light of his words , and I will shew you the same man , that he puts no weight in his oath : if he breakes his word with you , no bands a 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 indignitie in the world , if a man can do to us , as some-time he will threaten , if he can make us Eat our own words ; Beware we , that we do not put this dishonour upon our selves , which we could not brook from another . Of all beasts , we have them in greatest detestation , who devoure 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 devoure our own off-spring ? And hence a childe will learn ( it is not too subtill for him ) to detest their Religion , who doctrinally b b Qui dogmatizant mendacia . teach ; That words , how solemnly so ever pronounced , are like Gypsies knots , fast or loose at the Churches pleasure , no faith , no keeping touch with any , but as it maketh for advantage : c c Nulla sides nisi prout expedit . No ; what say they to the three yeares famine ? That is a resolved case . 2. Sam. 21. so is that also , Ezek. 17. 16. 17 , 18 , 19. very worth the nothing . And we learn too , what Pharaoh teacheth by the light of nature , saying thus to Ioseph , Sith thy Father hath made thee sweare concerning the place of his buriall , by all meanes go up and bury thy Father d 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 , witnesse that sad , sore and grievous stroake , which by a Divine hand , was inflicted upon that King e e Lewis King of Hungary . Vladislaus . , and his whole Royall army , who made an oath , taken upon the holy Evangelist , for the concluding a peace with the Turkish Sultan f f Hist. profan . Medul. p. 823. , but a broker to unworthy ends ; yet is an oath the greatest securitie that can be given , the onely chaine on earth , ( as one saith g g S. Dan. Henry third p. 167. ) besides love , to tie the conscience of a man and humane societie together . Mark we must also , in that stroake , that the like vengeance was remarkably executed upon the Cardinall , 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 battel , 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 Cardinalls , that now are ( for it was by perswasion of Iulian a Cardinall ) what will they say to this vengeance ? to this sad stroake ? for as that breach of covenant was to the reproach of the Christian Lege Barcl . Euphor . 4. p. 360. & Asch . Tox. p. 26. Psal. 15. 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 Chap. 4 § 9 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 bloud ; they are infamous all over the world for both ; i i See Mr Bolton direct . pag. 232. therewith they are filled as a bot●le with wine ; Drunk with the bloud of the Saints . Tell the childe this , he may understand it , and so understand it , that he will never look back to this Sodom , never return to that Aegypt ; for a silly fish ( the Naturalists say ) will not come to a bloudy hook .

Now for us men , if we shew our selves men , we have from hence made Davids conclusion ; I have sworn and I will perform k k Psal. 119. 106. it : when we have sworn , when our words are within that inclosure , we dare not break-out , we will perform , we are fully purposed so to do , if in licitis ; l 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 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 childe 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 heare a Nick-name from a childes mouth , let the childe feel the parents hand . Trust me , 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 Ch. 4 § 11.12 . should be intreaties , 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 childe must be taught awfully to observe that one , whether him or her ; Remember still , that a a Aug. decivit . 14. 12. Obedience is the best lesson , that a parent can teach the childe . And looke he must that the childe learn it , as he looks to have him prove a peaceable man here-after ; 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 yeares , to shew their nakednesse , which heathen have shamed to do . b b Cic Offic. 1. p. 53. Aug. de Civil . 14. 17. Clem. Alex. paed . l. 2. c. 6. p. 125. &c. 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 referre to the margent ; But beleeve 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 poore , impotent or deformed , as if such had not the same flesh with them ; or , as if God made not the difference . We see it dayly thus ; If God doth afflict any , laying them low , such these children will have in derision , they will , as Iob c c Effraenatè in me invecti sunt , quasi immissis vel excussis habenis . Job 30. 11. saith , let loose the bridle before such poore-ones , speaking reproachfully with their lips . We know the danger and our duty , let them not scape by any meanes , it is very evil in it self , and it tends to more .

I would children were onely faultie here , and that they did not learn it of their Elders , who , not onely too d 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 drudgerie , his manner was to curse them , and to call them by no other name then dogges . 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 ) Inferiours to us , but men with us ; servants , but fellow-servants . Macroh . Sat. lib. 1. cap. 11. imperiously command those , that are in subjection to them ; but also , too often abuse some poore silly creatures , yet of the Chap. 4 § . 13 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 vilifie or trample upon . Though yet ( not to speake of some in a lower orbe ) so the proudest man on earth ( for he saith , he is as high above Princes , as the Sun is above the Moone ) 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 naturall , so in the body politick ; God hath set no one higher then the head , and no one lower then 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 , contemne him not for that , but blesse God that made thee the head . Remember also , we have all one Master in heaven , before whom we must appeare , after we have layne 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 feele , how soveraign 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 childe will ordinarily say ; I would I might never stirre hand or foot ; They will wish , I would I might never speake ; I would I were dead ; and yet worse then these ; I would I might be hanged ; and yet worse , The Divell take me . All this these poore children will say ; who sees them , and heares them not , saying even so ? They consider not , how soone God can wither the legge , as well as the hand ; The King shall stretch it forth , but cannot get it in againe . They know not , how soone He can stop the mouth , and hold the eye , and restraine this little vapour , our breath ; and then , where is man , that speaks so proudly ? They know not how soone , 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 wayes e e Dan. 5. 23. , Him they must glorifie . And for the better inforcing hereof , the parent may note , for the childes instruction foure examples of those , who spake rashly , and were payed home in that they spake against themselves .

† 1. We reade , 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 eares , so will I do unto you ; so their carkeises fell in the wildernesse .

† 2. We know who answered and said , His bloud be upon us and our children f f Matth. 27. 25. , even so it was ; An heavy imprecation , and most heavy it lyeth upon them , even unto this day . It pursues them ( saith g g Tanquam attonitos & terrefactos . Aretius upon that place ) so as we may know the Iews and distinguish them from all others in the world ; for they looke as men affrighted and astonished , They are an astonishing example of Gods smoaking wrath , and written for our example , who come the neerest to that Mother-Church in our receits and returnes , I meane , in mercies and in sinnes .

And this may teach us also , that we speake not rashly against our selves , nor reject the Counsell of God against our soules h h Joh. 7. 30. ; nor trample under foot the Sonne of God , counting the bloud of the covenant an unholy thing i i Heb. 10. 29. Chrysost. speaks sadly , touching this abiding wrath upon the Jewes , and the cause of the same . 1. Tom. H●m . 37. orat . 4. ; for as that bloud , being sprinkled on the upper doore-post , that is , on our hearts , speaks better things then the bloud of Abell ; so , being rejected and despised , as bloud cast on the threshold and under foot k k Mr. Ainsw . Exod. 12. 7. , it speaks the sorest wrath : witnesse the example we are now upon , I meane the judgement of the Iews , which is become a signe , conspicuous to every eye , as a Banner displayed , or as Ensignes lifted up l l Numb . 16. 10. Exemplum omnium oculis expositum , ut est e●ectum signum . Trem. .

† 3. There is a third example of a Knight , who suffred above twentie yeares since on Tower-hill . I will note what he spake 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 spake , I was a great gamester , and still haunted with ill suck ; once and it was in France , having lost a great sum , I solemnly wished , would I might be hanged if ever I played againe : I quickly forgot what I had so solemnly promised , and fell to my game again ; But now , you all see , how God hath payed me home ; a man , not likely to breath my last here , in so open a place : so sadly spake , that sad Gentle-man , at a sad time , and as sad a spectacle : And , with many good admonitions , and savoury expressions , he yeelded his body to the justice of the Law , and his spirit to Him who abundantly pardoneth ; and so dyed , as one , that had hope in his death .

† 4. Dietericus , in his Postills m m First part imprinted , 1631. p. 410. C●lum . 2. , tells us a yet sadder example ; not of his own knowledge , but from anothers Relation , of much esteeme and credit with him , The Relation is this , A young Gentle-woman of good note and breeding , portion and proportion answerable , had set her affection upon a Gentle-man , but too low for her ranke , or not rich enough , in the friends esteeme ; yet , to assure the young man to her , and her selfe to him , she solemnly wish●d , The Divell take her , if she marryed with any other . The parents shortly after found out a fitter match for their daughter of their own chusing , for the other liked them not . I remember not well , how the maide 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 beleeve they that go for wise-men might be posed , or else ashamed to answer the truth : Affections doe sway most with young persons ; Money , and such by-respects , with the old ; so the match is Chap. 4 § . 14 made , and the childe is undone ( more of this in the second part ) the sequell hereof was this ; To Church the maide 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 solemnitie , 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 Musick was spoyled ) away they whipt the Bride , the friends saw her no more , only her cloathes they found , for the Divell had no quarrell 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 waight certainly it hath ; To bid us beware of that adversary , who , like a roaring Lion , seekes whom he may destroy , and waiteth but his commission ; when that is granted , he will be as quick , as he was with Iob , to the uttermost extent of his chaine . 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 paine of the creature , in proud wrath ; as if we had neither heard nor read this ; both young and old , speake as lightly of the Divell taking them , as if he were their familiar friend , and would use the creature kindly : And they speake as lightly of damnation , as if perishing for ever were nothing ; and everlasting burnings but a light matter , it Lege Comerarium oper. succ . cap. 86. pag. 482. had no more heat in it , then a glow-worm : we have heard that , which bids us beware , and instructs the father and the childe very much . I have done with the tongue , that unruly member , which causeth our trouble , and commands our watch ; Childrens hands must be observed also , as we partly heard , and now followeth .

§ 14. We may observe children spoyling much more then they eat , like calves , that make many orts . They cannot understand what a blessing they have in their hands , therefore they cannot prise it . But looke to them herein , so shall you prevent a great evill , and a great provocation , the treading under foot Gods good creatures : In an house , where I once lived , the children had their trencher full , and their hands full , and mouthes full , all at once : Some was spilt on the ground , and some upon the trencher , for commonly childrens hands are so foule , that none will eate after them . The parents did not well observe it , and servants worse . There was plentie , and where that is , it is hard to pick up crums ; sicknesse came , and tooke 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 minde us of Christs rule , and practise , That the broaken 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 cleannesse of teeth ( which we may feare ) it will adde much to our smart , That we now want , what we once spilt , or suffred so to be , or worse ; That , when the fuller furnished our tables were , the fuller of vomit and filthinesse they were ; The fuller our pastures , the more , like beasts , we trod down with our feet , and kicked with our heele ; The more Gods blessings were , the more we forgat the Giver ; The more sleightly we esteemed , the more carelesly we cast away the fruits of His bountie towards us : The parent must remember , and he must remember the childe of it often ; That the hungry stomack calls out for bread , bread , and accounts it for dainties ; Yea , unto that soule , every bitter thing is sweet n n Prov. 27. 7. . Water out of the rocke is o o Psal. 81. 16. honey to him . So Chrysostome enterprets those words of the Psalme , Ad pop. Ant. Hom. 2. But bread is daintie indeed , that s the staffe of life , it is All. If bread be deare , that makes a deare yeare , how cheape so ever other things are , Though what is cheape , when bread is deare , unlesse it be the needy-mans houshold stuffe , his dish , or his stoole , &c. his cloath , or his bed , or his mill-stone ; any thing he hath , all he hath , shall go for bread p p Vbipanis de●●cit ibi omnia sunt venalia . . Where you finde no bread in a house , there looke to finde nothing , but thin cheekes , hollow eyes , and a black visage . All goes out there , that bread may come in . A man will sell himselfe for bread , q q Gen. 47. 19. Man hath eat the off all r r Ingluvies cum interaneis . 2 King . 6. 25. Trem. or garbage of Doves , that which we cast to Dogs , but they will scarce eate 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 childe . It is proper also to tell the childe what our Chronicles do report ; That in King William the Conquerours Reade Dr. Gouge D. D. p. 170. dayes , 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 yeares : In that time of distresse we reade , they did eat mans flesh . In King Henry the thirds dayes , in the eighteenth yeare of his raigne 1234 , many perished for want of victualls . In the ninth yeare of Edward the second , 1315. the extremitie was such , that hors-flesh was accounted great cheare , and some eat their own children ; and the theeves in prison did pluck in pieces those , who were newly brought in . In the yeare 1440. bread-corne was so scarce that the people made bread of Fern-roots . This dearth was in the eighteenth yeare of Henry the sixt . In the eighteenth yeare of Henry the eighth , Corn-fields and pasture were destroyed by the much raine , which fell in November , and December : then it was dry till the twelfth of April , and from that day , it rained both day and night , till the third of Iune , whereby the famine was sore the yeare following .

Many such sad stories there are , touching the extreamitie of famine ; s s Lipsius de Constant . lib. 2. cap. 23. Lipsius hath some , so hath Eusebius cited by Mr. Brightman on Revel. 6. 8. Dr. t 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 reformed , which are now quite out of order ; and amongst many , this one ; Parents or Governours , will take care , so far as is possible , That there be an humble , thankfull , sober , u u If we take what sufficeth nature , it is nourishment , pleasure , health ; if more then sufficeth , the contrary . Chrysost. ad Heb. cap. 12. Hom. 29. temperate use of the creatures , so as they may refresh , Chap. 4 § 15 not oppresse ; this will be their care ; And they will looke to it also , that the broken meat be taken up , that the least crum , which can be saved , be not lost ; no , not a crum .

§ 15. We that are by nature children of wrath , have in our nature so much fiercenesse , as that we cannot credit nor beleeve it , though another should shed teares over x x 2 King . 8. 11. Virtutes & vitia non sunt priusquam lacessantur . it , untill 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 smoake 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 Lambe , but if you pluck him by the eare , he will pluck you by the arme , though he seemes to wink ; stirre him , or let him loose , then you shall know what he is y y Solve Leonem & senties . . I meane 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 looke to it betimes , and be jealous over our own hearts ; and restraine in children , whatsoever leads that way , I meane , to crueltie and fiercenesse .

And then we shall not suffer children to delight themselves , as commonly they do , in the vexation and paine of the creature , which , the more it is in their power , the more children will vexe the creature , to shew their power in the torture and paine thereof , witnesse that rude custome on Shrove-tuesday ; witnesse also our flyes , 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 weake supports , mans 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 leade to crueltie , whereby we come neerest to the Divell , who delights in the paine of the creature .

It is a knowne story , and to be observed ; That a very proud King , delighted much in his childe hood , to put out the eyes of Quailes ; This King carryed himselfe afterwards , with such pride and insolency , that he had his denomination from it ; and delighted himselfe so much in crueltie and bloud , that the people expelled him out of their Citie and Countrey , with protestation never to receive any King againe : so they changed the name of their Government . An Emperour after him , delighted as much to see the entralls of flies , he killed as many as he could catch , and tooke his times for it : So the proverb was , The z z Ne musca quidem . Suet. Dom. Emperour had not so much as a flye neere him ; This man ( or rather beast in shape of a man ) delighted as much in the shedding of Christians blood , and as cruelly abused Gods Image , which he had shamefully cast off . Indeed there are some men , who are cruell to Christians , and kinde to Beasts : But they have but the shape of men , they are a a Lege Dialog. de bello sacro p. 339. Beasts indeed , and therefore do they esteeme more of Beasts , then of Christians . It is b b Lo. Ver. Essay . 13. p. 67. reported ; that a Christian Boy in Constantinople , Had like to have been stoned , for gagging in a waggishnesse , a long billed fowle ᵇ .

I would perswade but this from hence , That children be not suffered to bathe their recreations in bloud , ( as Mr. Bolton phraseth it ) Not to refresh their tyred mindes with spectacles of crueltie , nor inured to behold rufull objects without horrour . No beast , they say , takes content , in the hurting of any other , except in the case of hunger or anger . They satisfie their appetite , and rage sometimes with crueltie and bloud , but their eyes and fancies never .

It is a debasing of humanitie below beasts , to please the eye , I say not , in beholding one man teare and mangle another , but to see poore beasts encountring each other , and mangling each other , being set on by man ; we must not make Gods judgements and punishments of sinne ( for we made the beasts wild , our sinne put the enmitie betwixt the Woolfe and the Lambe c c Quis seras fecit nisi tu . Mor. de verit . religionis . cap. 12. ) the matter and object of our recreation .

Alas , sinfull man ( it is Mr. d d Direct . 156. Boltons patheticall expression ) what an heart hast thou , that canst take delight in the cruell tormenting of a dumbe creature ? Is it not too much for thee to behold with dry eyes , that fearefull brand , which only thy sinne hath imprest upon it ? but thou must barbarously also presse its oppressions , and make thy selfe merry with the bleeding miseries of that poore harmlesse thing , which in its kinde , is much more , and farre better serviceable to the Creator then thy selfe ? Yet , I deny not , but that there may be another lawfull use of this Antipathy , for the destroying of hurtfull , and enjoying of usefull creatures , so that it be without any taint , or aspersion of crueltie on our part , or needlesse tormenting of the silly beasts .

It is a sure note of a good man , He is mercifull to his beast . And it is worth our marke , 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 finde a birds nest , &c. Thou shalt in any wise let the Dam go , and take the young to thee ; That thou mayest prosper and prolong thy dayes . This is to lead to mercy , and to take out of our hearts crueltie ( 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 mercie and crueltie shall be surely paid .

Think we on this , so we have our duty , and we shall teach our children theirs : and then , though the bloud of the creature be not spared , for we have dominion over it , yet it shall not be abused , nor shall we delight our selves 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 minde is tender , and doth easily receive any impression .

15. It is not possible to point at all the evils , whereof our corrupt nature is fruitfull ; nor at all the meanes , whereby to prevent the growth of the same . I remember how e e Ad D●m . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. ω. Isocrates concludes his oration so full of instructions ; With all our diligence , we cannot overcome the pravitie and corruption of Chap. 4 § . 16 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 wisdome . We must not forget the order , this plucking up these weeds first , where with our nature , like the sluggards field , is over-run ; which will so choake the seed , as that no fruit can be brought to perfection . The Greeks have a proverb , somewhat homely , but it teacheth very much , you must not put f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Plut. de educat . meat into a chamber-pot . This teacheth , that good instructions to a stubborn and corrupt heart , are as good meat to a foule stomack , 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 Spring-head , whence we would fetch pure water . I remember the reproof that was given to a very loose companion , who yet would sit very close and attentive at a Philosophers lecture It g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aul. Gell. 17. 19. will come to nothing , ( young man ) which you take in , nay , it will rather hurt then 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 finde Ier. 4. 3. 4. h 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 dogge : 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 leade 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 i Lib. 1. Ser. Sat. 4. insuevit pater optimus hoc me &c. Horace deales with his young sonne ; for , disswading him from the vices , and sinnes of the time , he proposeth such unto him , whose sinne had been their ruine . See , childe , yonder poore 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 worthlesse commoditie , 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 pretious , 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 heare 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 snuffe , 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 hearkened to instruction and was wise . After this manner the old man instructed his sonne by way of example , and that way Exemplis vitiorum quaeque notando . we may take , nay we must , if we intend the information of children .

Thus much touching a parents first work with his childe , which is , the watching over him , for the rooting out of evils ; what these evils are ; and the way to prevent them .

CHAP. V.

Chap. 5 § . 1 The implanting of good , The order therein ; foure seasons in the Day very seasonable for this work .

THe childe 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 incouragement both : In k k Eccles. 11 6. the Morning sow thy seed , and in th● Evening withhold not thine band , 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. Foure seasons there are in the day , very seasonable for instruction : according as they shall minister matter , so a parent may fit his occasionall instructions . These seasons are , as we finde 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 . IIII. At night when thou liest down .

§ 1. In the morning when thou risest ; There is no season in the day fitter for instruction , then is the morning , nor fuller thereof . Now the Sunne is returning and begins to appeare 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 , darknesse 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 feares in darknesse , some reall , though the most imaginary ; for it is our nature in darknesse , if we finde them not there , to frame them there . Our way in the dark is uncertain and hazardous , full of danger . Learn hence , What darknesse is to the outward man , so is ignorance ( the key of some mens l l Reade our Jewell . 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 ; Onely this difference there is , and it is a great one , betwixt him that walks in darknesse , and him that lives in ignorance , the darknesse of the minde ; He that walks in darknesse , 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 darknesse , 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 feare 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 darknesse of minde ; He goes on boldly and confidently , according as the proverb is , he discernes no danger , he cannot fear it . The former by his carefulnesse may not fall ; The latter , by his ignorant carelesenesse 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 appeare 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 farre 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 Starre appeares . The one clearely setteth forth the other ; he that worketh by the Sunne seeth all cleare about him ; where he is , and what he doth , and why he doth it ; he that is in darknesse , discerneth nothing , nor can do any thing as he ought to do ; and yet , which is much worse , living in the darknesse of ignorance , he discerneth not his danger .

He that doth in any part understand what ignorance is , and the fearfull 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 m Acts 27. 29. ) Send forth Lord , thy light and thy truth , through thy tender mercie , let the Day-spring from on high visit us . Thus he wisheth for the day . And now , This Day-spring from above hath visited us ; we , that once walked in darknesse have seen a great light , and the glory thereof we have seen , as the glory of the onely Sonne of God : upon us who dwelt 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 righteousnes hath appeared ? they are children of the day , and of the light ; it is day with them , alwayes day , though neither Moon nor Starres appeare , that is , though they finde no influence from the earth , or regions bordering thereupon .

But clean contrary it is with them , to whom this Sunne of Righteousnesse appeareth not , or against whom they shut their eyes ( as some will do though , as the proverb is , we should shew them the n n Lact. 7. 1. Nec si Solem in manibus gestemus , fidem commodabunt ei doctrine . Sun in our hands ) seeing , but will not see . How miserable are the people , that are in such a case ! they sit in darknesse , as they do on the other side of the globe , when the Sun is with us : nay worse then so , they dwell in a land dark as Aegypt was , even in the land of the shadow of death ; For , though they have the Moon and Starres upon them , I mean the confluence of all outward things , yet they sit in darknesse , in deep darknesse . For as the Sun is to this outward world , so is the Lord Christ , the Sun of Righteousnesse , to the world of beleevers ; 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 Day-spring from above visit us . This may take up our thoughts very seasonably , when the darknesse of the night is past , and the comfort of the day is come ; And it may set an edge upon our desires after the principall thing , o o Eccles. 2. 13. knowledge , wisdome , understanding : For wisdome excelleth folly , as light excelleth darknesse : And the wise-mans eyes are in his head ; but the fool walketh in darknesse . Knowledge in the minde is as the eye in our little world , or as the Sun in the great . Thus much by way of Analogie or agreement betwixt the eye , or great light of the world , and the true light . Note we now , wherein they disagree and their operation is contrary ; for it yeelds a great lesson . The great eye of the world doth lighten those , who have eyes , and by a naturall power can apprehend that light : They whose eyes are dark have no benefit by it . But the true Light lightneth them p p Lege Cal. Inst . 2. 2. 25. , who have no principle of light within them , them , and them onely , who are all darknesse , and know themselves so to be ; and for such who think themselves lightsome , and seeing men , they are left to the vanitie of their own thoughts . If q q John 9. 41. ye were blinde , ye should have no sinne : but now ye say , we see , therefore your sinne remaineth . It is of high ᵍ use , and specially requires our consideration .

2. The day is come , and the sunne appeareth ; so the Creatour thereof hath appointed , that it should know its rising , and thereby to renew and and refresh the face of things . The instruction is , touching the might of His power , and the riches of His grace , creating light in the Soul , who at the first , brought it out of the wombe of darknesse ; and causing the light of comfort to arise unto His servants in the darkest night of affliction ; for it is He also , that curneth the shadow of Death into the Morning r r Amos 5. 8. .

And this affordeth a righteous people , an hint for a glorious dependance ; they know , that as sure as the morning follows the night ; so the Sun of righteousnesse will appeare with healing under his wings : for , if the Sun know his appointed time , much more the Lord knoweth His ; and the Sun of righteousnesse His season , when and how to comfort those , that wait for Him , as they that wait for the morning .

3. The appearance of the Sun instructs us touching the glory of His appearance , and the exceeding joy , the righteous shall be filled with all at that Day : For , if it be so comfortable to see the light ; how comfortable will it be to see Him , that is the Light of that light ? If this elementary Sun , be so glorious and full of light ; what then is the Sun of Righteousnesse ? And if it be so comfortable to see this light ; how ravishing s 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 t Job 24. 17. of death ; what then will be the morning of their resurrection ? when the hidden works of darknesse shall be brought to light , and the secrets of all hearts opened , and made cleare , before all Israel and before the Sunne .

4. We learne againe , how sinne and sorrow , can sower our blessings , and make us disrelish the greatest earthly comforts ; Amongst them , the chiefest is the light , yet to him , that is hurried or oppressed with his sinne , this light is grievous ; And to him , that is in paine , the day is dolesome : as he is wearyed with tossings in the night , so is he tyred in the day , complaining thereof ; for , In the u u Deut. 28. 67. morning he shall say , would God it were evening . God can cause the Sunne to go down at noon , and darkens the earth in a cleare day ( Amos 8. 9. ) That is , ( as the x x Chrysost. Ad Pop. Ant. Hom. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ibid. Father expounds the place ) He can so cloud the spirit of a man with sorrow , that it cannot see the light , or if he see it , it shall not be lightsome to him . Our cisternes of comfort are below , but they are filled above . All my springs ( of my life ) saith David ( Psal . 87. 7. ) are in Thee . Some fruits of comfort we gather from the earth ; but the root of our comfort is in heaven . And this , That our heart may have no dependance but on Him ; and that we may feare before Him : Who can turn our y y Amos 8. 10. feasts into mourning , and our songs into lamentations ; A pleasant morning into a bitter day ; And a day of mirth , into a night of sorrow , as He can also turne the shadow of death into the morning .

5. The Sunne , though it be in an infinite distance from us ( to our finite understanding ) yet doth it send its influence downward ( cleane contrary to the nature of light or fire ) unto the lowest of creatures ; Thus , This great light doth : as if the Great Creator thereof had charged it thus to do ; Send forth thy light against the nature of the same ; cast thy beames down towards Man , to guide and direct him there ; do so , for , for him thou wast made : His candle z z Ad Popul . Antioch . Hom. 9. cannot do so , it is against its nature , whose flame tends upward ; but so shalt Thou do , that Thou maist serve man , for whom Thou wast made ; thy light shall tend downward , so Chrysostome . It teacheth those , that are highest in place and gifts , to have an eye ( as the eye of the body hath to the foot ) to those that are lowest in regard of both , and to be the more servant unto all ; we see , That the Sunne riseth not for it selfe , but to be the common candle of the world , that we may see by it , and worke by it ; It teacheth , ( as before ) that whether we labour in our callings , or to fit us for a calling , we should in all intend the publique , rather then our private interest .

This selfe is a poore and an unworthy Center , for our actions to tend to , or rest in : yet is it the great Idoll a a Self-love builds the citie of the Divell , &c. Aug. de Civit. lib. 14. cap. 28. ω. of the world ( as self pleasing , so self seeking ) the measuring the publick good by private interest . And this sinne is clearely evinced and reproved by the language of the Sunne and all those creatures , that in their ranks obey their Maker and serve us . They serve man , not themselves , to teach man not to serve himself , onely or principally , but in subordination to God , and in due reference to his brother . The Sun , as the great eye of the world , is so divided by the Lord of the same , that all parts partake of it in their season . Nay , the eye of our little world , hath sight not to enjoy , but to lighten the members : so the wise man hath wisdome , not for himself , but for those of simple and shallow conceit . The Clarke hath wisdome , but for the ignorant ; The rich man wealth , for the poore mans 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 joyned 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 Iland cut off from others ; so one phraseth it b b L. Verul . Essayes . 13. p. 70. Quam bonum est orbes mentis habere 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 it self , in some place or other , cut off from the rest of the body ( which were but a gastly fight ) such must thou count him to make himself , who onely regards his own intrest , neglecting the publick , and deviding himself from the common societie , and generall unitie ; so said one c c M. Aur. Ant. Med. lib. 8 sect. 32. p. 122. , who did and spake many excellent things , but yet below what a Christian should in both .

That man , who brings forth fruit to himself , is as an emptie vine d 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 seeke above our salvation , and that is the glory of God , the ultimate , the highest end . Now he that makes himself his end , he that onely 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 Sunne , which distributeth his light to all nations , hath not the lesse light in it self . The more communicative we are of our gifts , the more they are increased . We are like e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Al. cl. Str. 1. pag. 201. wells , the fuller , the more drained ; whereas if we lay up our talent , in what kinde soever , like the Manna , it corrupteth .

7. God maketh f f Matt. 5. 45. Clem. Alex. 7. 543. His Sun ( it is His Sun ) to rise on the evill and on the good ; To teach us , to shew the kindnesse of God to our brother ; that is , to doe good for evill , which is the kindnesse of God , And that , which David would g g 2 Sam. 9. 3. shew to the house of Saul .

8. We cannot command h h Joh. 38. 12. the morning , nor stay the out-goings of the same ; The morning commeth , and also the night i i Esay 22. 12. ; they know their appointed time : And it teacheth us to know ours , which is our season , the smallest k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . H●p . praecep . pag. 273. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pind. Pyth. ode . 4. point of time ; now it is , and now it is not . The Time past is gone ; that to come is uncertaine ; 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 l 1 Sam. 13. 13. ; The Apostle answers also , Behold , now is the day of salvation m m 2 Cor. 6. 2. , which should stirre us up , so to husband the present Time , that it may appeare we had Time , and Grace to use it both together . Opportunitie is a great favour even to have it ; a greater to discerne it , the best grace of all to discerne and take it . It is as the joynt in the member , hit it , and the labour will be nothing ; but there is all the cunning n n Vigilantis est occasionem observare properantem . Itaque hanc circumspice : hanc , si videris , prende & toto impetu hoc age . Sen. ep. 22. , to hit upon this Article , or little joynt of Time , the tempestivitie thereof . Now if there be a tempestivitie , a set convenient o 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 tempestivitie thereof . That is the convenient set time , when God is orderly sought and found : early will I seeke Thee p p Psal. 63. 1. , before the morning watch , &c. And they that seeke me earely , shall finde me q q Prov. 8. 17. , saith Wisdome ; earely in the morning of their life , offering up their strength , the first fruits unto God ; earely in the morning of the day too , that is a convenient Time , the set Time , that is certaine .

The morning is the very marrow r 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 sleepe , which must serve , as other creatures , to strengthen and refresh our bodies , not to satisfie ease , sloth , and a sluggish humour s s Plus vigilare plus vivere est . Indalgendum somno est , ut corpus reparet non resolvat ; & vires revocet non enervet . Chrysol . de servo vigili . Ser. 24. ; we must beware , least that great Devourer t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Clem. Alex. Paed. 2. cap. 9. and waster of time ( sleepe ) rob and bereave us of those precious and golden houres in the morning , when we are freshest and fittest for imployment ; we should often remember ( saith the same Divine ) u u Indecens est Christiano si radius solis eum inveniat in lecto . posset enim dicere Sol , si potestatem loquendi haberet , An plius laboravi heri quam tu ; & tamen cum jam surrexerim , tu adhuc dormis . when we see the Sunne up before us , that saying of Austin : It is an uncomely thing for a Christian to have the Sun-beames finde him a bed : And if the Sunne could speake , saith he , it might say , I have laboured more then 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 concerne not those of the higher sort onely , which we read , x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom. Iliad . 2. A governour ought not to sleep all night long , And it is a forerunner of a woe , when Princes eate in a * * Eccles. 10. 16. morning . It cannot be conceived , that the meaner sort have more priviledge then their betters , to eate unseasonably , or intemperately ; so Tremellius expounds that place . These precious houres of the morning are for precious imployment , the serving of God , as becommeth , with reverence and feare , and then our selves , 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 our selves , as the saying is ; The powers and faculties of the outward and inward man being awakened , and refreshed . But first we must addresse our selves to God , and set our soules in order before Him , that we may strengthen and perfume our spirits with some gracious meditations , specially of the chiefe end and scope , wherefore we live here , and how every thing we do may be reduced , and ordered to further the maine .

This is first to be done , and a necessitie 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 ingaged to this principall 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 our selves : He kept our houses , which the watch did not keep , from those , who y y Job 24. 16 , 17. marked them forth in the day-time . Our security is , as Noahs was , in Gods shutting our doores . He it was , who preserved that spark of mankinde alive , in the midst of the waters , as the Father z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrys. Tom. 5 Ser. 6. in medio . elegantly ; for so we reade , And the Lord shut him in a a Gen. 7. 16. . The Lord shut in our doores upon us also , kept us in safety , kept out danger , else we had not been alive . The destroying Angel ( I mean danger in any kinde ) waiteth but his commission from the Almighty , and when he had it , we heard what havock 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 our selves , according to our b b Exod. 11. 22. See Mr Ainsw . charge , under the safe , and secure protection of that Bloud ; as we should have done ; yet notwithstanding the Lord kept us . The Lord is the great wing of our protection ; our castles , towers , houses , doores , chambers &c. but the small feathers thereof : These nothing without Him ; He All without them . We may reade of c c Atloanasius . 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 d H. 3 : Charron . we may reade 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 goodnesse 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 ●agle , crowning us with loving kindnesse 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 lawfull 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 passe our dayes in vanity . The Sun riseth , and man goeth to his labour , every man his severall way , and in those severall wayes 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 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 businesse , as that we must needs be fettered and puzled with them , if a gracious hand leade 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 sinne sticks as close , as a naile sticketh betwixt the joyning of the f f Ecclus. 27. 2. stones ; which consideration engageth us , to feare alwayes , and to walk close with God , that our wayes may be established ; lest going beyond our brother in bargaining , we exchange the favour of God , for some poore 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 onely , openeth our way to all our occasions , leades us unto them and gives us an issue out of them ; we labour in the fire , if God restrain His influence from above ; we ● Endeavour without prayer is presumption ; prayer without endevour is temptation . may be early up , and never the neare , as the proverb is , we may gather , and put our gatherings in a broken bag : Therefore as in all our gettings , we must get wisdome , so in all our wayes , we must seek to and for wisdome ; so shall our wayes be establishedg.

It is the strength of the Almighties hand , that inables us ; It is His wisdome , that instructs us ; His blessing , that crowns all with successe . To Him we must go in all conditions of life , for direction and guidance ; And in all our necessities for supply , as being the fountaine and spring-head of every good and perfect gift , Iam. 1.

He that would obey well , must seeke to God , He subdueth the spirit , and makes it subject ; He makes the mountaine a valley , and the rough way , smooth .

He that would governe well , must seeke to Him ; He gave Salomon an understanding heart , 1 King . 3. 12.

He that would carry himselfe valiantly in a just quarrell , must seek to God ( as that victorious h h Ante bellum in oratione jacuit ad bellum de oratione surrexit : priusquam pugnam manu capesseret supplicatione pugnavit , Salv. d●guber . lib. 7. p. 251. Commander did , who alwayes rose from off his knees , to go to fight ) for He teacheth our hands to warre , and our fingers to fight , Psal. 18. 34.

He that would have understanding and knowledge in his Trade , must binde himself a servant unto God ; for He enableth us this way . Exod. 31. 3. And this we must know for our incouragement ; That there is no greater glory , no , not to His Angels , then that , they serve before Him . If the husband-man would k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Clem. Alex. Strom. lib. 7. pag. plough , and sow , and thresh , &c. and all i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. They who think , they can doe or speake any thing without God , think also , that they can goe without feet . Clem. Alex. ad Gentes . p. 36. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chrys. L●ge orat . 1. & 2. de precatione . Tom. 1. in season ; ordinary things we think , and yet the more prayerfull he is , the more successefull 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 with-hold , &c. That man is as bold as he is ignorant , who dares attempt the smallest businesse without acquainting God with it , and craving His assistance in it , and blessing upon it . It is very notable , which we reade , Nehem. 2. vers. 4. Then the King said , for what doest thou make request ? so I prayed to the God of heaven . Marke here , we would have thought , that Nehemiahs answer was easie , and in a good readinesse , 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 l Prov. 16. 1. . It teacheth us very much , and what it teacheth , is very plaine , which is ; I must not onely 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 starre , it must usher in the day ; And as the evening starre 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 speciall affaires ; for , what I have not gained , as well by my prayers as my paines , will not prove a blessung to me . Looking up to God , gives me power to imploy my parts , and to improve them ; it gives a better slde into businesses .

For Application of all this ; I know these things may seeme somewhat sublime , and too high for the conceits of children ; But I intend not their information onely . 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 weightie for a childe 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 m Silices itinere earum attritos videmus , & in opere semitam sactam , nequis dubitet qualibet in re quid possit quantulacunque assiduitas , Plin. ▪ 11. 30. makes a path by her assiduitie and continuall traversing the way : so if by continuall paines with them , often prayer for them , good example before them , you instill and drop upon your children as you can , you shall see Gods work in them n n Martyr . pag. 1444. , at length , saith Mr. Bradford in his letter to Io. Carelesse . If the childe be a young Timothy , I meane such an one , who is instructed from a childe to know the holy o o 2 Tim. 3. 15. Scriptures , he may prove , there is great likelihood so , a Mnason , an old p p Act. 21. 16. Disciple . q q Lectione assiduâ & meditatione diuturnâ pectus suum bibliothecam fecerat Christi , lib. 2. ep. 22. 267. Hieron tells us of one , who , by continuall exercise this way , had so wrought the word upon his soule , that it became indeed an ingrafted word , and his heart was the very library of Christ . This may assure us , that according to our childrens yeares , something they may be taught ; And by much r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. I will never leave speaking ; he that heares not to day , may heare to morrow , Chrys. in Ioh. Hom. 65. ω. teaching some thing may stick , as will the smell by standing in a perfumers Chap. 6 § . 2 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 worke ( we do not burne day light , as the proverb is ) And the Sun riseth , and gives his light for that end , and not to sleepe by . And that He , who commands worke , must command a blessing upon the worke , else it will be a vaine worke ; And that He , who commands a blessing , must be waited upon and served in truth , and in truth called upon , &c.

Such like instructions as these , may take up our thoughts , and finde us worke 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 our selves 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 yeelding a great deale .

AT noon ; we eat bread at noon , which implyeth , that we have done our worke before : we are not content to feed an unprofitable servant , nor a Lord-Dane , an idle drone : nor doth the great House-keeper of the world , make any allowance here , for idle and lazy servants . That pattern s s Gen. 24. 33. of servants , doth his work first , and eates after . Ioseph returnes home at noone from his necessary affaires , then eates bread with his brethren t t Gen. 43. 25. . It is supposed and granted , That the servant , sitting down to eat , came from the field , plowing there , or feeding cattell Luke 17. 7. . He that like an idle Serving-man , can finde no good imployment for his hand or minde , 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 x Quasi mures semper ed●re ali●num 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 frailtie , and what it is : wearinesse is a fruit of the curse , and now a kinde of sicknesse , Rest cures that : hunger , a sicknesse , also meat cureth it . But behold how little a satisfaction here is in it , and for how little awhile , we are refreshed now , with rest and repast , presently again we are weary and faint . Our bodies need continuall repairing ; we are still falling toward our earth ; dust is turning to dust , before our last glasse be turned , and the last sand run out . Every day there is a spending of the vitalls , some dilapidations in our building , which these comforts of meat and drink , through Gods blessing , prop and make up again , but with some losse in the principalls . A consideration , which may assure us , that we are but men , fraile , decaying men ; and minde us of that state , where is constancy ; and to seek Him , who is fulnesse , and onely 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 eisterne of water for other , but they are indeed , but cisterns quickly suckt up and emptied , and then are we as before ; God is the ever springing-fountain , All comforts are summ'd 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 cisternes to draw , yet we may know them to be but cisternes , and Him to be the Fountain , from whom we may receive fullnesse 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 &c.

3. And this instructs also , that we have no true right to Chap. 4 § 2 the Creatures before us , ( a kinde of right there is y y All are yours ( 1. Cor. 3. 21 23. ) that is the churches in order to comfort and happiness ; but for proprietie , 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 laec quid ●st , aut quomo●o deletur ? Respondebunt spiritus sanatici , Imaginem Dei esse puritatem ; id autem , quod delet , esse peccatum , Verùm hoc ad eve●sionem imperii omnis spectat . Interpretes igitur saniores , banc imaginem interpretantur , esse rationem naturalem ; Quae si in toto , aut maximâ ex 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 Iesus Christ . By sinne we have forfeited them all ; and more then so ; we have brought a curse upon them , and a vanitie ; 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 yeeld us profitable instruction . We must learn , of our selves we have nothing : but being ingrafted 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 &c. for the earth is the Lords and the fulnesse 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 onely his Sonne Christ , who is Heire of all ; Then , that our lands may be our own , our goods our own , yea and our meat ours , let us be Christs ; 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 meanes , 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 z Dan. 1. ruddy ; whereas the more daintie fare , may tend to leannesse . So the parent must teach the childe , 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 childe : And now onely commands a blessing , and gives the bread power to nourish , making it a staffe of bread , both to parent and childe : which must minde the parent , that it is not a childes work , to blesse the table , but according to the ancient custome , the masters 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 onely 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 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 our selves 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 meanes to destroy life and to suppresse and damp the spirits , which is a great provocation : for thereby we fight against God with His own blessings ; and against our selves with our own weapons , and so are as they , who , instead of putting their hands to their mouthes 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 transgresse the set bounds , b b Chrysostomes observation touching the use of wine is very usefull , 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 l●mit set unto us in the use of the creatures ; if we transgresse that bound , we abuse them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ad Rom. 15. Hom. 28. ω. 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 Gods mercies ; and his life serves him to little other purpose , then to dishonour that God , who hath provided so bountifully for him . And this kinde of intemperance , I mean , this lifting up the heel in our full pasture and exalting the heart ; this unkinde requitall of the Lord , puts man , that reasonable creature one degree below the c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Tom. 5. de Laz●ro concio 1. unreasonable : The ox , the horse , and the asse , 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 sheweth him to be a debter onely to the flesh ; which indeed we must nourish , that it may be serviceable , but further we owe 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 sinnes ; refreshed with His comforts , we grieve His Spirit , by a contrary and unsavorie walking .

Here then is a fit place and season to teach and learn abstinence , one of those vertues so much commended , and that may help much to the learning of the other , patience ; ( so I invert the order d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epi●t . Aul 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 wisdome , he must consider as well , what is expedient , as what is lawfull . e e 1. Cor. 6. 12. And so he teacheth his childe by his own example , as well as by precept , and much better , and now is his season ; for abstinence is best taught and learnt at the first , and no where better then at our meat f f Comeditur quantum ad famem ; bibitur quantum satis pudicis & castis : sunt omnia quasi comed rint & biberint disciplinam . Tert. in Apoll cap. ●9 . .

It is Mr Perkin● g g On Gal 5. 2● . p. 181. rule ; That man must deny his desires at the table , he mus● 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-nam● , wife children , selfe and all ; All which must be parted with , when they stand in competition with the truth , else we lose our selves . These are sweet bits indeed ; and he , that cannot deny himself his sweet bi●s at his table ; wtll very hardly h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mark 8. 34. deny himself in these . If a man must needs swallow that bit b●c●use it is sweet , and that cup of wine , because it is pleasant : if he hath so farre 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 remedie , for God hath put the cup into his hand , and he must drink thereof .

The lesson then is , At our tables we must begin this deniall , 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 Lords 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 hopefull Spring . But I say , so the Lords manner is , to inure unto a patient waiting , to stay , as in the case of Lazarus k k John 5. 6. , and with those , He most loveth , two dayes 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 reade of the two sisters , but especially of the three disciples l 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 shortnesse and eagernesse of our spirits appeares in nothing more , then in those things , which presse 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 m 1. Kings 13. 15. , who was easily seduced upon the mention of bread , which sheweth us the eagernesse of our appetites ; and how peremptory the demands of an hungry stomack are , which a man can no more rule , then he can his tongue ; but He , who restrained the ravenous lion from tearing the asse and the Carkeise , ( mark it ) can restrain our eagernesse this way , and give us the command of our selves , 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 carelessely cast at our feet , may be taken from us . But then I think withall ; that in these extremities , wherewith Gods dearest children may be exercised and pressed , they do so look up to Gods hand and so rest upon it , that they certainly finde the same hand as gracious towards them in sustaining them , as it was powerfull in holding the mouth of the lion , in the forementioned case : So as , though the extremitie be great , yet they do not put forth their hand to wickednesse , not to such horrid and bloody dishes , as we reade and heare 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 extremitie may prove unsupportable ; want of necessaries will presse sore upon those , who alwayes have lived at the full , and fed themselves without feare ; 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 n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ paed . 2. 11. : wants to such are more disrellishing then dead beer after the sweetest banket . They that live in pleasure , and lie at ease , cannot endure a change o o We are hardly brought to change from soft beds to hard boards . Hist. of the World . 4. 2. 11. p. 158. . And therefore , as we expect the support of the Almighties Hand in our fainting time , when we have nothing to support us from without ; we must look up humbly and thankfully to the same Hand , now that we have plenty ; And we must accustome our selves , now that our tables are spread , to a sober temperate use of the creatures , and to all fitting abstinence , holding command over our spirits ( in His strength we are able to do it , who over powered the lion ) that we be not brought under the power of the Creature .

The body hath some preparatives before a purge , and when we would come out of a sweat kindely , we cast off first one cloth , then another : so should we do in the ranknesse and sweat of our prosperity p p Vitia longae pacis & opulentae securitatis . Salv. . And now the time calls upon us : famine , and the extremities thereof we have q q Chap. 4. § 14. read and heard of , and what hath it taught us ? Our tables are as full of excesse as before , and fuller of surfeit . So the fool goes on and is punished , he cannot lay things to heart ; but they that are wise , do heare the voice of the rod , and do fear before it , walking humbly with the Lord : They have got command over their spirits , and are got from under the power of the Creature , by denying themselves a little in this , and a little in that : Now in this lesser thing , so making way for greater , so as , when the rod of their affliction shall bud out again , which they expect , nay when the Lord shall turn the former rod ( which wrought no reformation ) into a serpent , so that it stings like a scorpion ; they may feel the smart thereof , but the poyson thereof shall not be deadly .

And so much to teach us abstinence ; and to get command over our selves , that we be not brought under the power of the creature , which will help us much to possesse our souls in patience in the day of trouble . They that have not learnt to wait , are not fitted to receive the fruits from the r r James 5. 7. earth , or the accomplishment of the promise from heaven .

Now touching our children , the lesson is this ; we must not give them alwayes when they aske , nor so much as they would have , let them feele sometimes the want of it , and the biting of an hungry stomack : It sweeteneth the creature , when they shall have it , and puts a price upon the same when it is in their hand . It is rare amongst those , that are grown up , to finde a stomack full of meat , and an heart as full of praise . The emptie stomack feeles the comfort , and is in likelihood more enlarged . Let the childe abstain from all sometimes ; but not often , it is their growing time ; yet sometime altogether from all , at all times from part . They must not taste of every dish , nor look so to do ( it is not good for the s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cl. Al. Paed. 2. 1. pag. 103. parent , lesse wholsome for the childe , there is a drunkennesse t t Plures cum sint vino sobriae , ciborum largitate sunt ebriae . Hier. lib. 2. ep. 17. in eating as in drinking : ) Accustome children to waite now , they will waite with more patience hereafter . But more specially teach them a fit and reverent behaviour both before and at the table . Though they sit at a common table , yet it is Gods table ; He spread it for the parent and the childe ; Though there we receive common blessings , yet we must not put upon them common esteeme , nor return for them common thanks ; children must not , by their rude and uncivill deportment before , and at the table , make it a stable , or an hogs-stye ; nor must they drown themselves there in an eager fulfilling their appetite , like beasts u 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 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 administred the Sacrament of His blessed body and bloud , He concluded with an Hymn * * Matt. 26. 30. . Hearken to this , saith Chrysostome y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. upon those words , all ye that goe from your common table like swine , whereas ye should give thanks , and conclude with a Psalme ; And hearken ye also , who will not sit out till the blessing be given . Christ gave thanks before He gave to His disciples , that we might begin with thanks-giving ; And He gave thanks after He had distributed , and sung a Psalme , that we might do so likewise ; so Chrysostome . Now then , that we are filled , it is the very season of thanksgiving , saith the y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Chrys. de Laz. Ser. 1. Tom. 5. Father ; And he that is now to addresse himselfe to return thanks , is supposed to have fed temperately , and to be sober . They that have fed without feare , and are filled with their pasture , are more like to kick with the heele , then to return praise : and in so doing are worse then the most savadge creatures , who , to shew their thankfulnesse , will be at the beck of those that feed them . We must remember that with us men , every favour requires a z 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. returne , much more when we receive these comforts of meat and drink from Gods hand , we must return , in way of homage , our thankfulnesse . If it should be thrice asked ( as one in another case ) what is the speciall dutie or grace required in a Christian ? I should answer thrice also ( supposing the season ) Thankefulnesse ; Thankfulnesse at our sitting down ; Thankfulnesse at our receiving the blessing ; Thankfulnesse when we are refreshed . Thankfulnesse is as good pleading in the Common Law , the heart string a a Lord Cooke Pref. Littlet . thereof ; so of Religion : It is the very All of a Christian , if it be with all the heart : And heartie it should be , for , as it is for beasts to eate till they be filled : so is it beast-like to look downward when they are filled . If God 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 blesse 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 inditement against us .

There is a vanitie in our natures , for sometimes we stand upon exactnesse of justice ( as one saith ) in answering petty D. 5. 563. courtesies of men , and in shewing our selves thankfull for favours received there ; when yet we passe by substantiall favours from God , without taking notice of them . But we can easily consider , that , if it be a sinne in civilitie , carelesly to passe by the favours from men ; much more in Religion , to receive from Gods hand , and not to returne our thanks b b I●a semper ●omedendum est ut cibum oratio sequatur , & Lectio . Hier. epist. lib. 1. ep. 35. pag. 47. . And if it be a rude and uncivill 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 withall , is so much more precious as the soule 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 joyntly offered unto God : Cyprians words are seasonable here ( I finde 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 sinnes and offences ; That He , who is fed by God , may live to God c c Vt à Deo pasti , in Deum v●vant . : Thankfulnesse ( and that is the spring of a kinde obedience ) must presently follow the receipt of mercies . It is good to take the advantage of the freshnesse of a blessing : He will not be thankfull anon , who is not thankfull now , he hath newly felt , and found the sweetnesse of a mercy ; what we adde to delay , we take from thankfulnesse ; 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 unkinde requitall is it , when , in stead of being Temples of His praise , we become graves of His benefits ? They lye buryed in us .

It is an old tradition , but instructs very much , which is ; That every creature hath a three-fold voice to man ; take , returne , beware : In more words , the meaning is this ; when we take the creature into our hands , be it bread , or be it water d d Isa. 33. ●● . 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. Returne the duty of praise and thanks , which is due to the Lord , for me . 3. And beware thou forget it not , least the Lord deprive thee of me , or curse His blessings .

Our goodnesse e e Job 35. 6 , 7 , 8. is nothing to the Lord , nor can we adde unto His glory , by making returne of our thankfulnesse , any more , then we can give to the fountaine ᶠ where at we Aug. de civit . 10. 5. drinke ; 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 supreame Lord must have His tribute of glory out of the same : And from man , who hath these things to trade withall , God must have the tribute of thankfulnesse : It being the easie taske , tribute or impost , which the supreame Lord of All , layeth upon all the goods we possesse , and blessings we receive ; and if we be not behinde 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 losse of all ; Man will not sow his best seed but in a fruitfull ground : God intends His glory in every mercy g g L●ge S. Basi● . in He● . Hom. 7. ω. ; and he that praiseth Him , glorifies Him . Remember then we must , ●hen we receive Gods mercies , what we reade , Deut. 10. 12. And now , O Israel , what doth the Lord thy God require of thee ? All errors , saith one h h Bp. And. , who said much in a little , are tolerable save two , about the first beginning , and the last end ; we erre against the first , when we derive things amisse , not acknowledging all to come from God : Against the second we erre , when we referre things amisse , when we returne 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 i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Pro●re●t 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 returne thy commodities ; ayer , wherein to breath ; A house , to cover thee from the injury of the weather ; fire , whereby to warme thee , and where at to imploy thee ; A world , wherein to dwell : all k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , loco laud. these things , so great , so many , Thy Lord hath as it were rented out unto thee , at a very easie rate , a little faith , a little thanks , so it be true , so they be hearty : And most unkinde thou , if thou denyest Him , that rent , The earth is the Lords , and the fulnesse thereof ; if then , thou dost not acknowledge thy Lord , being compassed round with His blessings ; He will then say unto thee l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 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 rented 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 spake Clemens of Alexandria , worthy all mens knowledge .

This Theame is large , I will conclude it with a story , which I finde related by Mr. Downam in his Guide to Holinesse m m Lib. 3. ●a . 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 weaknesse , sicknesse and death it selfe : of the former , not long since , my selfe , with many others saw a fearefull example in one , whom I visited in his sicknesse , of which he dyed ; 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 soone as the meat was taken away . And this was done so often , till at length he grew weary of so many attempts in vaine , and prepared himselfe for death , giving unto us all , many signes of earnest repentance : Among others , he penitently confessed , that this punishment was justly inflicted upon him , for his abuse of Gods good creatures , especially , because he would neither of himselfe , nor by the perswasion of his friends , give thanks unto God when he received his food , which he conceived to be the cause , why now God would not suffer him to have the use of his creatures , which he had so often abused by his grosse ingratitude ; and earnestly desired that he might be an example unto all men in this Chap. 7 § 3 fearefull judgement , that they might escape the like , by shunning his sinne . Remember this story when thou sittest down to meat , and forget it not , when thou risest up ; for , remembring such an example as was this , we cannot forget to return our tribute of thanks and praise . So much to the second season .

And now having so done , and being risen from our table , we may take a walke and view the fields with the creatures there : This season follows , and the observations therefrom .

CHAP. VII .

The third season . The method in reading the Book of the creatures . Essayes or Lectures there-upon . I. The earth and creatures thereon . II. The waters and creatures therein . III. The Aire , and creatures therein . IIII. The firmament , and wonderfulnesse thereof .

3. WHen thou walkest . Here is a large field to run over , and hard it is to keepe within compasse . Which way soever we looke , we have the great Book of the creatures in our eye , and from every one , more then one instruction . If we walke no further forth then into our garden , we see what varietie that yeelds , and the same varietie of instructions . If in our grove , we may remember what the Father said thereof . That he learnt more Divinity ( more of God ) in his walk therein , then in his study amongst his paper-books . Which way soever we looke , whether below , Leg. Chrysost. ad popul. Antioch . Hom. 9. or above , or about us , we may behold those Texts , which Iob , Ionah , Paul made choice and great use of . The Rooke of the creatures every man may come by ; and he that runs may reade it . Their language is easie to be understood ; They open , as I may say , the freest schooles ; and are the fittest to give instruction , of any . My scope or intent here is

1. First , to deliver this kinde of knowledge , which the book of the creatures helps to furnish us withall , from the discredit and disgraces , that ignorance and misinterpretation have put upon the same .

2. And this leads us to the second , for it will point out the way to the parent , how to make this walke profitable to himself ; I meane , how he may receive benefit , by perusing the book of the creatures ; And then , which is the maine end of the walk ,

3. How to teach the childe to spell nature , and , by degrees , to reade the volume of Gods works ; which will better be done in the fourth place , when ,

4. I shall give some Essayes herein , beginning at the foot-stoole , the lowermost of Gods creatures , and so rising higher , &c. For the first then ,

The objections , I finde cited by our noble and learned Advancer n n Advancement . pag. 6. , and his answers unto them there .

1. That the aspiring to over-much knowledge , was the originall temptation and sinne . Object . 1

2. That it hath somewhat of the serpent , for when it entreth into a man , it makes him swell , nature being easily blowne up ; for nature , and the pride of nature are neere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . of kin .

3. That Salomon gives a censure , That in spacious knowledge , there is much contristation .

4. And Paul gives a caveat , That men be not spoyled through vaine Philosophy , as some have been , who , poring upon the second causes , have lost the light of the first , and dependance on God , who is the first cause . To these he answers .

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 evill , with an intent in man to give law to himself ; It was ( saith the learned Author in another place o o Pag. 56. ) not the naturall knowledge of the creatures , which induced the fall , but the morall knowledge of Good and Evill , wherein the supposition was , that Gods Commandements or prohibitions were not the originalls of good and evill , but that they had other beginnings which man aspired to know , to the end , to make a totall defection from God , and to depend wholly upon himself . So he answers the first objection .

2. Neither is it any quantitie of knowledge , how great so ever , that can make the minde of man to swell ; for nothing can fill , much lesse extend the soule of man , but God , and the contemplation of God , &c. ( for he goes on very usefully . ) There is such a capacitie and receipt in the minde of man , so as there is no danger at all in the proportion or quantitie of knowledge , that it should make it swell , or out-compasse it selfe ; no , but it is meerely the qualitie of knowledge , which be it in quantitie more or lesse , if it be taken without the true corrective thereof , hath in it some nature of venome or malignitie , and some effects of that venome , which is ventositie or swelling . This corrective spice , the mixture whereof maketh knowledge Haec Antidotus , sive aroma , &c. so soveraigne , is charitie ; and so he goes on in answer to the second objection .

3. And as for the censure of Salomon concerning the anxietie of spirit , which redounds from knowledge ; It is certaine , That there is no vexation of minde , which resulteth thence , otherwise then meerely accidentall , when men fall to framing conclusions out of their knowledge , so ministring to themselves , weake feares , or vast desires , whence groweth that carefulnesse and trouble of minde ; for then knowledge is not a dry light , but steeped and infused in the humours of the affections ; This is the sum of the answer to the third objection .

4. For the Apostles caveat it must not lightly be passed over ; for if any man shall think , by view and inquiry into these sensible and materiall thinges , to attaine that light , whereby he may reveale unto himself the nature or will of God , then indeed is he spoiled by p p The soul hath no more nourishment from this kinde of philosophy , then the body hath from nuts . transl . out of Clem. Alex. Strom. lib. 1. p. 199. vain Philosophy ; For the contemplation of Gods creatures and works , produce ( having regard to the works and creatures themselves ) knowledge , but having regard to God , no perfect knowledge , but wonder , which is broken knowledge : And therefore it was most aptly said by one of Platoes School , That the sense of man carrieth a resemblance of the Sun , which , as we see , openeth and revealeth all the terrestriall Globe ; but then again it obscureth and concealeth the Starres and celestiall Globe : So doth the sense discover naturall things , but it darkeneth and shutteth up Divine . And hence it is true , that it hath proceeded , that divers great learned men have been Hereticall ; whilest they have sought to fly up to the secrets of the Deitie , by the waxen wing of the senses : So he goes on in his answer , and thus concludeth ; Let no man upon a weak conceit of sobriety , or an ill applied moderation think or maintain , that a man can search too farre , or be too well studied in the book of Gods word , or in the book of Gods works ; Divinitie or Philosophie ; But rather let men endeavour an endlesse progresse , or proficience in both : onely let men beware , that they apply both to charitie , and not to swelling ; to use , and not to ostentation ; and again , that they do not unwisely mingle , or confound these learnings together .

So farre the answers , which serve to deliver this kinde of knowledge ( we call naturall ) from the misconceits and exceptions against the same .

This pointeth us the way to the second thing ; How we may make our walk profitable , and subservient to higher matters ; That , though we walk low and upon the ground , yet we may be raised in our thoughts to heaven , like the wise and skilfull pilot , whose hand is upon the rudder , but his eye upon the starre : to apply this then to our present purpose , thus ;

2. There are in this our walk , I mean , in the view of the creatures , two extremes ; and two sorts there are , who fall foule and stumble at them : The one sort are they , who think to rise higher by the sight of the creatures , then the creatures can carry them ; and so , by prying too farre with their own light , they make their philosophy vain ; and become vain in their imaginations , and their foolish heart is darkened ; nature cannot rise above nature , it cannot elevate herself above herself . Though yet , if we track and eye her well ; if we q q Advancement . 106. hound her ( as the noble Scholler phraseth it ) she can leade us , and must needs do so , from the foot-stool on earth , to the Chaire in heaven ; but when she hath done so , and when in our curious pursuit and disquisition our understanding is wound up so high , yet is it but a naturall understanding still : so as we do in this search and enquiry tumble up and down , like a ship at anchor in the waves of our own reason and conceits , for it is not possible , as the same Noble scholler saith , for us to make a perfect discovery of the more remote and deeper parts of knowledge , standing the while , but upon the flat or levell of this naturall knowledge .

There is another sort , and they are the most , who stumble at the other extreame ; They behold the creatures , the works of nature , of God rather , but do no more but behold them ; they stay and dwell upon the superficies , or out-side of the work , further they passe not , either to what is within , or to what it tends unto . There are two most simple and primitive trades of life , ancient and once honourable trades both , though now , as was said * * Preface pag. 21. , Cooks are of more esteem because the old simplicitie of life and livelihood are out of fashion : Two trades I say , and they maintain the state of the world , The one of shepheardie , the other of husbandrie : They who are versed herein , should be , if they are not truants , well instructed men , for their books , which are full of instruction , are still in their eye ; and they are still poring upon them : They live still in the view of heaven , and of the earth ; the one tending his sheep , the other driving his oxe and horse : and yet , though thus they do , yet have they gained no more true understanding , from their observations in either , then the sheep or oxe have , which they tend and drive .

Experience tells us , that the shepheard and the husbandman are the most ignorant persons in the world . Though yet I know very well , that both these do know what sheep , and which ground yeelds them most profit , and the way they know how to make them most serviceable that way ; and all this they may know and yet remain most ignorant notwithstanding , as for the most part they are ; no more understanding have they in those chief things , and lessons , which the beholding the earth and the heaven might yeeld them , then the oxe or the horse have which they follow ( which was Mr Dearings complaint long since . ) And whence this stupiditie or grosse ignorance ? There can be no other reason hereof but this ; that they do behold the creature and no more ; as ( so saith the proverb ) An oxe looketh on a gilded gate : Their senses report no more to the minde , but that they have seen it ; no more . A fault carefully to be avoided , for he that is unfaithfull in earthly things , shall never have greater matters committed unto him ; and he , who carrieth a negligent eye or eare , towards the works and voice of nature gathering no instructions thence , though the characters are most legible there , and her voice cleare and audible , shall finde no more capacity in himself for higher truths .

There is a place in the Apocrypha , which is worth our taking notice of , it will help to lead us the way betwixt those extreames , it meets also with that stupiditie even now mentioned , and corrects the same .

The wise man in the 38 chapter of his book verse 26. ( I Eccles. 38. vers. 26. ●● Eng. 25. reade after Iunius his translation , for our English , verse 25. may deceive us ) puts a grave and weighty question ; and it is concerning him , who holds the plough , and such persons , who maintain the state of the world , the question is ; Whereby shall a man be made wise ? At the last verse of the chapter , in the Latine Translation he answers ; By nothing unlesse Vers. 39. nisi qui adj●cerit animum suum . &c. he be such an one , who will apply his minde and meditation on the Law of the most High . It is a place not lightly to be passed over . The husbandman , in that place , may seem to have ( as he reades and so pleades his ease ) a dispensation for his grosse ignorance ; but it is nothing so ; That Scripture tells us thus much , and it is worth the noting ; that though he holds the plough , which sheweth him the r r Luke 9. 62. constancy of an holy profession , for he looks straight before him , he doth not look back , much lesse take off his hand ; though he ploweth up the ground , which sheweth him as in a glasse , the sorenesse of afflictions , how the wicked plow upon the s s Psal. 129. Micah 3. 12. backs of the righteous ; and what pains he should take with his own t 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 , lookes to see again the very same seed , which he sowes , the very same u u Job 4. 8. Hosea 8. 7. & chap. 10. vers. 12. 13. Galat. 67. 8. , and with a large encrease , but it rots and dies in the earth x x 1. Cor. 15. 36. John 12. 24. Chrysost. in locum Hom. 41. α. 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 seeth not so much in the sowing and reaping his grain . Though this husbandman seeth all this , yet he seeth 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 minde to make furrows , and all his diligence is to give the kine fodder ; all is for the earth , there on he layeth out the pretious 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 , unlesse he shall apply his minde another way , and meditate on the law of his God ; when he shall do so , then 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 minde 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 inured and accustomed his heart to compare earthly things with heavenly ; to trade his spirit to heavnely 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 lillie , a raven , to think on a providence ; seeing an oxe knowing his owner and his crib , to think , what is the duty of a reasonable creature ; observing the stork and the swallow , and our houshold 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 of Issachar ) understanding in the times , and to know what Israel 1. Chron. 12. 31. 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 minde 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 childe to spell nature &c.

3. Childehood 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 childes 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 minde . So in this way every place will be the childes school , for every where it will meet with its lesson , and no lesson plainer and more legible to a childe , then what he findes in the volume of the Creatures .

This is a truth not to be doubted of ; That parent teacheth best and soonest attaineth his end , the promoting his childe , who verseth the childe most in the open view of the creatures ; So he cannot alwayes do , but this he must do alwayes , as he intends his childes profit ; When he cannot carry his childe abroad to view the creatures , he must , what he can , bring the creatures home to the childe ; so shall he make the book in the childes hand , what ever it be , more legible : For this the parent shall finde , that , where he comes short in making representations to his childes eye , there the childe will fall short in his apprehension . Nothing comes into the understanding in a naturall way , but through the doore of the senses : If the eye hath not seen that , we are speaking of , it can make no report of it to the minde . The spirit of the childe , as I may say , is fashioned and moulded to the pattern and modell of that it looks upon . And note we , then the childe 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 childes eye , and is reading the lecture from thence , he shall put the lecture into questions , and make the childe , not an hearer onely ( that is the old manner ) but a party in the businesse : It will much enliven , and quicken the childes fancy , to see it self joyned as a party in the work , though its little it can do . A parent must question his childe , and in a faire way take an account of him ; speaking wholly , is lost labour . The Tutour in Xenoph. a a Lib 1. de Inst. p. 34. for a lecture to his scholler Cyrus , proposeth this question ; A great youth , having a little coat , gave it to one of his companions of a lesse 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 onely the fitnesse 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 Iewes took for the instruction of their children : b b Deut. 6. 20. And when the childe shall aske thee , thou shalt say , thus and thus : But how if the childe did not ask ? then sure enough the parent did ask the childe , or help the childe how to ask . If the childe did not question the parent , the parent did question the childe . We would have the childe ask and enquire ; for it is a true rule , He that doubts and asketh most , he profiteth most : And he that enquireth after nothing , he knowes nothing , saith another . But the parent will finde the childe very slack and backward this way ; Few children there are , who make any further enquiry , but When is the next holy day ? Therefore here the parent must help , and give the hint of a question . As it requireth some sense , to make an answer not absurd ; so it asketh some knowledge , to demand a question not impertinent ; it exceeds the skill of a childe . Therefore there is no question , but the parent must help , and give the hint of a question at the least , and that will give an hint to further instruction . It is past all question ; that it is an excellent way in teaching , to put the lecture into questions : We have our great Lord and Master a president unto us , whom they found in the Temple , sitting among the Doctors , both hearing them , and asking them c c Luke 2. 46. questions . It is then no novel way , but ancient , and authentick ; though now , as the best things are , grown out of use and fashion . And it sufficeth to point onely at this way of questioning the childe , so making it a party , which will help it very much to reade in the volume of Gods works , and to profit by reading , which was the third thing .

4. The fourth follows , which is , To give some essay herein , and reade a short lecture , out of this great volume of the Creatures , that lieth open before us ; And I begin at the footstooll where we had our beginning :

At the Earth : for it is saith the Father , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. in Gen. Ser. 1. our countrey , our mother , our nurse , our table , our grave . An effect it is , which in a measure , may be perceived by mans understanding , but the manner of production cannot be concieved by any spirit compassed with a mortall body . Here I enquire first

1. What Forme or figure it hath . 2. Whence its dependance . 3. What its magnitude &c. How farre a childes sense will help in all three .

Something hereof the sense will report to the understanding , but it will leave the understanding of old and young in a wonderment , and that , as was said , is but the effect of a broken knowledge . The use hereof we shall see anon . The first ;

1. For the Figure of it ; It is circular or round , we must not look for corners in it . Our sense doth not report it so , if we look downward upon the convex surface of the same ; for the curvature or bending thereof appeares not to the eye , nor is it possible it should , being but a foot , or there abouts , in fifteen miles , yet something it is . But the Globe representing the same , which with the earth and sea makes but one , tells us what the figure of the earth is ; so do the waters in compassing the same , and the Sun or the Heavens rouling round about .

But more clearely , the fabrick of the heavens declares the figure of the earth , whose concave we behold , and see it like an Arch or Furnace over us , which plainly sheweth the Fornace flammeo . same figure to be of the earth . And that ( which is demonstrated in a little circle ) no part of the surface thereof is uppermost , and lowermost in respect of it self , but lyeth in a full aspect to heaven , though it seemes otherwise to us , who live on this side of the Globe ; as it doth likewise to them , who are on the other side in the South . Which also clearly concludes , That , there are ᵉ Antipodes , though they tread not See Plin. nat. Hist lib. 2. c 65. Aug. de Civit. Dei . lib. 16. cap. 9. Lact. lib. 3. cap. 23. in a direct opposition to us , which so posed the Ancients ; I meane , a people ( for the word is improper ) who inhabite 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 scornes defence .

This is wonderfull to sense . It is so , and it must be granted to be so , both to young and old , for it leaves us all to wonder , and no more . It leaves us with our light in the darke . Note it , There is enough in the greatest portion of knowledge to humble us very low : And enough in the least portion thereof , for there is the greatest danger , to puffe us up and make us swell ; so needfull it is to know the imperfection and shallownesse of our knowledge , but , more especially to know our selves to be but men . And , if we conceive so small a part of God here about the earth ; how little , little , is that we conceive of Him , when we go higher ? If He be wonderfull in His foot-stoole , thinke we , and thinke seriously ; How glorious is He in His Throne ? This meditation should not be passed over untill it hath wrought us from wonderment , to an holy trembling before Him , and a godly feare .

There is one thing more , touching the figure of the earth , which offers it self , and I cannot passe it by , though it is very ordinary and familiar , and the sense can make report thereof to the understanding , It is this ; A circular or round figure cannot fill up that which hath corners ; there will be still an emptinesse . It tells us this ordinary lesson , That the earth , and all the stuffe and lumber there , cannot fill up the heart of man , no more then wind or ashes can satisfie the hungry stomack . We may weary out our selves , and lay out our stock of time , and parts , about the encompassing of Capacem Dei non implet minus Deo , Tu Deus diligenti Te quantum praecipis , oslendes Te & sussicis ei . Aug. Cons. 12. 15. some portion here below ; but it will not be a portion proportionable unto the nature of the soul ; it will not profit , nor give satisfaction . That very seale , which made the impression , will fill up and answer the same impression , and no other for it : It is only heaven and the great things thereof , which give rest and peace , which fills up the heart , and makes it stable ; removed there-from , the heart is like a needle shaken off from the pole starre , in an unquiet trembling posture , when it feeles it self , like a Meteor , tossed with every motion , and still in doubtfull suspence f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luk. 12. 29. . Behold then ; The heaven is before us , and Christ , in our nature , hath opened the way thither , and There appeares for us ; And thither-ward must the soul tend , if it looks for rest . The Lord Christ seemes to speake to every soul , as Ioseph to his brethren , g g Gen. 45. 20. Regard not stuffe , for the good of all the land of Egypt is yours : Regard not the stuffe 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 loose from our spirit of infirmitie , bending us down-ward , and hath wrought our affections off from things below , and raised them upward , where the treasure is ( which only satisfieth ) thereon to fasten even upon the Lord Christ , as the portion to the soul , every way proportionable .

And woe unto us , if this meditation doth not work upon us even thus farre , for how shall we answer , our coveting an evill covetousnesse to our house ; our increasing that , which is not ours h h Hab. 26. 9. ; our heaping up riches , or rather , as one saith , sins i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Isid. Pelus . lib. 2. ep. 135. , but all this while contemning the blessing ? our minding earth , and earthly things , wherein is such varietie of changes , and neglecting house or kingdome rather , which cannot be shaken . How shall we answer this ? It is not possible saith the Father k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. in Psal . 4. w. , to expect pardon for so great a neglect ; for our eager pursuit after , and care about the earth , and our neglect of heaven , and of our right precious souls , which live to all eternitie . This will besaid of us , if our care be so preposterous , which was said of him l l Isid. Pel. lib. 2. ep. 156. , who had built him a sumptuous house , which he enjoyed a short time , but neglected the chiefe and principall thing , which leades to those everlasting doores , whereat the King of glory is entred in ; In the one he proclaimes his covetousnesse , in that other , his great neglect , his extreame folly rather . So much in way of resolution to the first enquiry ; What figure the earth hath , and what use there-from .

2. Whence its dependance ? or how born up ? It is Gods question ; So He demands of Iob , m m Job 38. 45. 6. Where wast thou , when I layed the foundation of the earth ? who hath layed the measures thereof , whereupon are the foundations fastned ? &c. And as it was the Lords question , so must it be His answer for there is not a man upon earth , nor ever was ( clothed with sinfull flesh ) that can shew the Kings matter . What then is the Lords answer ? If we know the Scriptures , we know what it is , for thus they say ; He hath founded the earth upon the Seas , and established it upon the floods n n Psal 24. 2. . Vpon the seas and upon the floods ? what finite understanding , saith the Father o o Chrysost. in Gen. Hom. 12. Neere the middle . Ad Pop. Ant. Hom. 9. Lege Hom. primum S. Basil . in Hex. , can understand or comprehend this ? when we men lay a foundation , so the Father goes on , we digge deepe , and if we meet with water in our way , we goe yet deeper , till we see the spring dryed up , else we will lay no foundation ; for a foundation upon water , makes a building unstable , and tottering , it cannot be a fixt dwelling . It is against the nature of water to beare up so heavy a body . It was not the stick , no nor the work of nature , though put to the extent thereof , which caused so much as the yron p p 2 King . 6. 6. to swim ; And it is against the nature of the earth to have its seat or basis upon such a foundation .

But Gods wayes are not as mans wayes , which may be found out and comprehended by reason . And yet ( saith the same Father ) Why dost thou wonder ô man ? If thou wilt wonder , thou shalt never cease wondring , for into whatsoever creature thou wilt pry into , thou wilt finde an unlimited and boundlesse power , much more then , in the bearing up of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 Iob q q 26. 7. : upon nothing ? nothing can beare up nothing ; yea but the earth hath pillars ; so we reade also ; The r 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 sicknesse of their fansie ) 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 beleeve that Anna prophesied of Cardinall Pole , or others the Popes Cardinals , so making them elder then the Moon . placed , which confirmes unto us the singular power & providence of God , saith Trem. and it is as much as is implyed from that text ; I meane the singular power of God therein , for that is intimated by those words past all question . Another sacred Scripture saith thus : t t Fundavit terram super bases ejus Trem. Psal. 104. 5. Terrae in se locus est . Plin. Hist. 2. 65. He hath founded the earth upon her own Basis , that it should not be moved for ever ; That is , till there be a new heaven , and a new earth . And this answer comes neerest to our sense , and is most sutable to our understanding , though farre exceeding both sense and reason ; That the Lord hath given such an occult and hidden propertie to the earth , that it should beare up and poyse it self with his own weight ; that it should be , as the Philosopher said , a place ᵘ to it self ; and it is as impossible , that it should leave its place , as for a stone to tend upward . But still in our search and enquiry here , our reason leaves us in the darke ; we must referre this , to the head of that boundlesse power , before mentioned , and there leave it amongst the wonders x x Inter Arcana naturae . Alsted . de Terra . and secrets of nature , or rather of His Art , which is beyond our skill to finde out .

Only this every childe knows , and he it is whom we would instruct , That every building must have some pillars whereon to depend , and beare it self up , this the childe knows : If then the childe be asked , what or where are those pillars , that beare up the earth ? It must needs answer , That pillars it hath none , as other buildings have , to support the same ; and support it self it cannot ; an invisible hand there is , made bare of flesh , that gave the earth at first a being , and ever since a subsistance , poysing it with his own weight , and so , as the Prophet of himself , bearing up the pillars x x Psal. 75. 3. thereof ; so the childe will answer , and from thence he learnes that , that is of the greatest force and strength , which is least exposed to the eye . In earthly things we finde it so ; we heare how the thunder ( Gods voice ) roareth , we see it not ; we heare how the wind renteth our houses and stocks up trees ; we see it not ; we heare our y y Lact. lib. 7. cap. 9. M. Faelix p. 23. in sol. See Hist. of the world lib. 1. cap. 10. sect. 10. Lactant 2. 2. voice and a sound ( that which poseth all the naturalists in the world ) we see it not ; The more remote from the senses any thing is , the more divine and admirable : Nay , if a naturall eye could perceive it , there were no divinitie in it at all . That is best seene , which is not seene z z Magis videtur quod non videtur B. Juel Artic. 8. pag. 402. ; That is ( as our Iewel interprets it ) we see more certainly with our faith , then we can see with the eyes of our body ; they may deceive , the eye of the soul cannot ; But I am too high , if as children in knowledge , we understand not earthly things , how can we heavenly ? The arme of flesh is too short here ; nature is at a stand ; I give but an hint only to helpt it out , for here nature will ever stick , till an invisible hand , I meane , an Almightie power , helps it out ; and raiseth nature above it self : For by faith we understand , &c. Heb. 11. 3.

I would aske one question more , and it is according to a childish supposition , but best agreeing with his understanding and conceit . Suppose the earth did hang , like as our deceived sense presents the Sun at its setting , popping down behinde the nexthill ; or , like a stone , still dropping into the water ; suppose it so , I would then aske , whether should the earth fall ? It must needs be answered according to the same conceipt , That it must fall into the lap and armes of Chap 7 § 3.1 . heaven ; And this is , as if we should say , That the creature falls into the armes of Him , who holds it up ; which secureth the stabilitie of the same ; That there are , as the sacred Scripture saith , everlasting hills and perpetuall mountaines : Habb . 3. 6.

It secureth also ( and it is a principall thing ) The stabilitie and firme foundation of the Church , and the true members thereof ; They are an everlasting foundation also , they stand fast , like Mount Sion , fast for evermore . The gates of hell , ( power , and policie ) shall not prevaile to remove and unbottom them ; so fast they stand ; for how should they fall , or which way ? which way soever they fall , they fall into the armes of Him , who supports them . They may be turned by the gyants of the world ( as Mr. Dearing calls them ) from post to pillar as the proverbe is , and , from the pillar , separated to the foure winds ; and yet they are upon their basis and bottom still . All their shocks cannot put them off thence . How so ? They are in the same hand , that holds up the earth , in Gods hand ; He loveth His people ; All His ( Israels ) Saints , are in thy hand a a Deut. 33. 3. Trem. ; And we must all grant , That what is in Gods hand cannot by force or fraud be throwne out . Oh how sure , how secure that building , which God beares up ! and the Corner stone whereof , the Lord Christ is ! how sure and certaine is their dependance ; who having nothing , can yet root themselves upon Him , who hangs the earth upon nothing ! So much to the second enquiry , and the use there-from .

3. The third is touching the magnitude thereof ; And this our sense reports to be a massive body , according to all demensions , but therein exceeding both sense and our finite understanding . And yet , we must needs conceive also , That this is , as it is absolutely considered and in it self ; for , if we take the earth comparatively , with respect to the heaven , it is , and our sense reports it so , but as that center or point , where the foot of the compasle stands , to the compasse or circumference round about the same point : So as if the earth could be beheld down ward from the highest starre , which may be supposed , though it cannot be through a double impossibilitie , the opacitie of the earth , and the contrarietie to sense , it would seeme as little , and lesse unto us there above , then the starre doth seeme to us below . The scoffing b b Lucian Icaro M●nippus . Ridentem dicere verum , &c. Philosopher makes this consideration very usefull , for what hinders , but that a scoffer may in some things speake the truth , and make the same truth usefull .

But this is certain ; They who are risen with Christ , whose affections are upon their treasure , which can be no where but in the heavens , for there Christ sitteth , they are filled with the beautie and glory thereof ; filled I say , as we read , the house was ; The priests could not stand to minister , for the glory c c 2 Chron. 5. 13 , 14. of the Lord filled the house of God : so is their house filled , their soul I meane , with the glory of the things of Christ , that the world can finde no roome within their house , so filled with glory . The world is indeed as it is , but See Chrys. Ad Pop Ant. Hom. 15. as a point to them , and they are at a point for it ; heaven is before them , and the great and durable mansions there , no matter for the stuffe of the earth ; let her keep her gifts , her pleasures and profits ; for as the brother said , they have enough ; they have the pearle ; for they bid to the price of it , they have it , and they have enough .

And so much to the three demands , or enquiries , touching the earth ; the resolves thereunto , and instructions therefrom .

2. It followes , that we take a generall view of the things on the earth ; And behold variety of obj●cts ; all to refresh and comfort , to instruct and humble me I have no sooner set my foot abroad , but presently I see , There an hill , here a dale ; There a barren ground , here a fruitfull : There good fruit , here weeds d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chrysost. in Gen. cap ● Hom. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Bas . in Hex. Hom. 2. : There the sheep seeding , here the horse and oxe ploughing : There the sheep giving us her lambes , and her wool ; here the cow giving her calf , and her milk ; so we have from both , first an increase , and then their flesh ; cloth for our backs , and food for our hunger : There I see herbs , flowers , trees , leaves , seeds , fruits ; perhaps now in their winter and withered quarter ; or in their Spring-time , and new dresse , receiving a new life again : whether so or so , they give cleare evidence , that what is quite rotten now , shall revive again e e In resurrectionem futuram , omnis natura meditatur . Expectandum etiam corporis ver est . Minut. Faelix . p. 24. in sol. 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 greatnesse ; here the little worm , retiring into its hold , and earthing it self , in case it feeles 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 oxe do as much as I. If we see nothing in the heavens ( they are Mr Dearings f 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 apparell , but the pride of a goodly colour ; the peacock seeth that in her feathers : And if in all our refreshment from the creatures , we know nothing but the pleasure and sweetnesse of our sense , the hogge 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 finde in the works of God ; we have given our preeminence to the dumbe Creatures , which have these senses more exquisite then we , and we have turned the hearts of men , into the hearts of beasts ; who with wisdome , prudence , understanding , knowledge , reason , can do nothing . And the words of the Prophet are fulfilled in us : Man when he was in honour , had no understanding , he was compared to Reade Isid. Pelusiot . lib. 2. ep. 135. the bruit beasts , and was made like unto them . Therefore the beholding the works of God , must affect us more then 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 greatnesse , 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 wisdome and goodnesse , who in a stedfast purpose hath extended His mercies over all His works . In the least of all the Creatures of God , when we see wisdome , power , glory , more then all the world can reach their hands unto , we must humble our selves under His high Majesty , before whom no King , nor Prince , no power of the world hath any account . So farre Mr Dearings words .

I adde 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 Creatour , and serving man , who of all the works of Gods Hands , once the most glorious , is fallen out thence and from his station , rebells against his Maker , and now is called , as he is , A transgressour from the wombe : and so makes the creatures groan under him ; serving in bondage and in wearinesse . 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 varietie , which we do see . If , saith the Father g g Chrysost in Ephes. Hom. 19. ω. thou shouldest come into a Physicians or Chirurgions closet , how small a part couldest thou understand , of what thou seest there ? If into a Carpenters , Painters , or Smiths shop , in how many things wouldest thou be posed there ? Thou couldest 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 bee hive , ( where thou mayest note by the way , and it is of great use ; That h h Mar. Aur. Ant Medit. lib. 6. sect 49. pag. 94. See Cic. Offic. 3. p. 141. Chrysost. Ibid. which is not good for the bee-hive , or for the whole swarm , cannot be good for the bee ) see whether thou canst understand that curious art ; from the bee , go to the pismire , see whether thou canst understand ● Plin. Nat. Hist. lib. 11 cap. 5 6. 7 8. & 30. Basilii ep . 168. ω. her wayes and work ; from thence to the spider , consider her web , and her house ; Then to the swallow , and mark her nest and the workmansh●p there ; And if thou hast understanding herein , then be bold to enquire into Gods works , and to search them out to the bottom ; but if not , then enquire 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 wonderfull in working , and His wayes past finding out . k k Job 11. 7. Zophars question is a strong negation ; We cannot by searching finde out God ; we cannot finde out the Almighty to perfection . The secrets of his wisdome 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 hurtfull , and know to be poysonfull ; even in the toad and in the serpent ; And then we must conclude , How great is that goodnesse , 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 Deitie , how they carry a mark imprinted in them of the power and Godhead of the Creatour . 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 lesse in the least l l Deus ita est Artisex magnus in magnis ut non minor sit in parvis , &c. Aug. d● civit . lib. 11. c●p . 22. Nusquam natura magis tota quàm in minimis . Plin. Nusquam pote●tior natura quàm in maximè ●ragilibus . . 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 , then the greater things , and more excellent : Examples whereof are common and familiar . And sometimes also , small things can help to discover the great , better then 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 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 barres of iron . And this I have added ; that we may take notice of the power and wisdome and goodnesse of God , As in mountains and all hills , fruitfull trees and all cedars ; Beasts and all cattell ; So also , in creeping things such despicable creatures n n Psal. 148. 9. 10. Quicquid ●ssentiâ dignum ●st id etiam scientiâ . Novum organ . 1. 120. Creatorem n●n in coelo ●antum miramur , & terrâ , sole , oceano , elephantis ; camelis , &c. sed in minutis quoque animalibus , sormica , culice , muscis , &c. Hier. lib. 2. Ep. 22. p. 268. ; For I see that all the hostes of men , though they should joyne their strength together , cannot make the least of these creatures , which I see ; not a creeping worm , not the flying dust , where-from I must conclude as the Prophet before me o o Isa. 40. 12. 17. all nations before Him are as nothing , and they are accounted unto Him lesse then nothing , and lighter then vanitie it self : This use the Prophet could make of the smallest dust , when it came into his eyes . We should not neglect the least atome , or mote in the Sunne , 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 onely noted his patience and setled spirit to enter into the least and most exact differences of causes . p p Cymini sector . Adv. p. 69.

So much to the generall view of the creatures upon the earth , for we are yet no higher ; particulars here , ( unto us ) are infinite , and to insist upon generalls , is to walk in a maze : Therefore I shall single out two creatures from out of the throng , for the singularitie of natures work in both ; the one , the greatest , that goeth on earth ; the other the small●st , that creepeth on the same .

It is a well known observation , and experience concludeth it ; That in every kinde there is the greatest , and the smallest q q Datur maximum & minimum in utroq●e genere . ; a greatnesse , which cannot be exceeded : and a littlenesse , which cannot be contracted : So in men , though we should not beleeve the narration of Hollings-head ; yet we know there have been men of great stature , r r Hist. of the World p. 1. 5. 8. Dr Hak. Apol. 3. 2. and we see there are dwarfes . 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 reade , touching his ready obedience , dociblenesse , memory , and some other things scarce credible s s See Plia . Nat. Hist. l. 8 cap. 12. ● . Ver. Hist. vitae & mortis pag. 72. Al●●ed Phys. ●ars 6. cap. 5. . Certain it is , he is Behemoth in the plurall number , because of his massive bulk , as big as many beasts ; and as the beast is , such is his strength ; So we reade in the Historie of the Maccabees t 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 wayes of God , as we reade in Iob ; u 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 childe the wonderfull might of His power ; He 9. 19. that made ●im &c. Therefore as Iob 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 barne , as sure as he findes it in his cheefe ; 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 he that writeth of husbandry x x Populatque ingentem farris acervum curculio . Virg. , a great heap of grain . Hence the instruction y y Maxima è minimis suspendens . Adv. p. 112. l. 2. Hist of the World . A. 2 vers. 13. 4. chap. 16. 2. 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 foure of ours z z Grimstone Hist. of the Netherland . p. 39. : The Lord needs not an army of such , nor needeth He iron charriots , nor Elephants to make a battel 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 flesh ; the Lord can do it by despicable instruments , and yet of force and sharpnesse enough to execute His pleasure ; who to approve Himself the God of all power , worketh great things by the weakest meanes . Even by His northern Army , the locust , the cankerworm , the caterpiller : a a Joel 2. 20. 25. A locustis , à muribus , genus omne occidi●ur atque arroditur frugum . Arnob. lib. 1. p. 3. in fol. vide com . These silly creatures can make a Garden of Eden before them , a desolate wildernesse behinde 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 Kings bed chamber ; The rats shall take the tower ; The mise 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 feare b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . . And to relate nearer to the thing in hand ; A little worm can devoure 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 gray snaile , and in one night , whence followed dearth , famine , pestilence , wolves c 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 wayes and meanes whereby to do it ; He can by a gnat , a fly , an haire , stop the breath ; and by the weakest means destroy life and lively-hood : 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 d Job 5. 23. Hos. 2. 18. &c.

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 Chap 7 § 3.2 . with creeping things of the ground ; he feares 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 feares not God , hath cause to feare every thing , and that he least feares may most hurt him : That stone , which lieth before him , may dash out his ●rains , by such a meanes , 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 stroaking 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 , slipt 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 fore-head , 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 wormes ; 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 cursorie 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 least , and to shew Himself the God of all power , He can and doth bring to passe great works by the weakest and simplest persons and meanes .

It follows now that we take a view of the great Waters , for they , with the earth , make up but one Globe . In the view of this subject ( leaving more subtile enquiries for a fitter place , ) I behold first , their surface ; secondly , their barres and bound● ; thirdly , their weight ; fourthly , the Creatures therein .

1. The surface thereof ; it is as the windes and weather is ; if calme , the sea is very pleasing , and in some places like a table ; if stormy , then troubled , and raging , casting up mire and dirt . It sheweth us the common errour , and mistake we have , when we commend a person ; for we say , he is a very good man , unlesse he be stirred or e e Multi nonnullam mansuetudinem prae se ferunt quamdiu blanda omnia & amabilia experiuntur : at verò qui eundem s●rvat modestiae tenorem ubi pungitur & irritatur quotusquisque ? Cal. Iust. lib. 3. cap. 7. § 4. moved ; Vnlesse he ●e stirred ? So is the sea also , a comely pleasing creature in her calmes ; but rough and dreadfull in her stormes . If the winde stirre , the sea mounts ; if they bluster , it roares . I know not a consideration that may sooner calme a man , if in a commotion ( as winde enough he shall finde to cause it ; ) But surely a good man findes a calme or makes it , even then , when there is much stirring about him . The windes and stormes 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 f Et vino tortus & ira . Her . . Tortures upon the body , many times make the minde more secret , or opens the mouth against judgement , as said a Lawyer honest and learned ; for rackings stood not with his law g g Fortescue . chap. 22. . But tortures upon the minde tell us what the man is ; they discover a man : If passion hath put the minde 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 h Poeta perturbationes , non inscitè appellat torturas , quod ab iis secreta &c. Augment . l. 8. p. 252. passions try what a man is indeed , as the stormes and windes what wood the ship is made of , how firme 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 shews us , how the Lord deales with His ransomed ones , conducting them to their haven ; For with those travellers , prisoners , sick-men , we see sea-men joyned , Psal. 107. All those conditions fitly resembling the condition of those that seek the Lord ; but none of all more fitly , then the latter . He findes stormes as well as calmes , doubts and feares as well as refreshments . He seeth the works of the Lord , and His wonders in the deep . According to this resemblance or sea-faring condition , the Lord deales with His servants ; they are like that ship , tossed with windes , and almost covered with waves ; and they may continue so high till the fourth watch , but the end shall be a calme ; for out of these great waters they shall be delivered ; and through those barres they shall break , though they seem as strong as iron and brasse , and over the wall they shall leap in His strength , through whom they do all things ; for the sea and the winde obey Him ; so do all temptations and feares , at His rebuke they flie ; if He say , Be still , The stormes and waves of temptation are calme and still also ; which leades me to the second enquiry , that is ;

2. What their bounds and barres ? Hereunto the Lord Himself Jer. 5. 22. answers ; Feare 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 perpetuall decree , that it cannot passe it ; and though the waves thereof tosse themselves , yet can they not prevaile , though they roare yet can they not passe over it . There we reade , what boundeth the raging sea , and sets unto it its limits ; The Lord hath , saith the Father , walled k 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 worme can creep over . But yet , when the Lord hath decreed it so , That thitherto the water shall come , and no further l l Job 38 10. 11. 12. , and here shall thy proud waves be stayed , then shall those sands be to the sea as barres and doores m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil Hex. Hom. 4. , for there is the decreed bound . It had carried a greater shew of possibility to nature , if the Lord had said , I have set the rocks a bound to the sea , and the land clifts as doores to the same ; but then 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 flouds of great waters are at the neck , and even running over the head ; that yet , there is a decreed bound , so farre , and no further : As in the case of Ieremy ; the three Children ; all the faithfull of God , who may be delivered up , even into their enemies 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 chaine 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 flouds and orders them , though they rise high , yet He is above them n n Psal. 93. 3 , 4. . As the promise was of old ( for that question is a strong affirmation ) yron shall not break the Northern yron and the steele o o Jer. 15. 12. ; though the enemy be hard as yron , the Lord will be too hard for them : so , though the waves roare , yet they shall not passe those little sands , the decreed place .

I remember now the holy confidence , securitie rather of Luther ; News was brought him , that the enemies banded themselves against the Church , and were resolved to swallow up Saxony , and to eate Gods 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 p Melc . Ad. vità Luth. ? No , we will sing , and our song shall be the 46 Psalme ; God is our refuge , &c. Though the waters of the Sea roare , 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 flouds , He is above them . Wickednesse is cast into the midest of an Ephah , a Bushell q q Zech. 5. 7. , That is , saith Mr. Calvin , it hath its measure , it s bound , which it shall not passe . The righteous know , That the Lord is greater then all Gods , and , as once it was , it will ever be ; In the thing , wherein the enemies deale proudly , He will be above them r r Exod. 18. 11. ; The Lord rules in the middest of His enemies s s Psal 110 2. . And will deliver , if not from all , as He did Peter , yet certainly from the greatest expectation t 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 u Dan. 3. 29. . For He hath appointed the bound , which the enemy cannot passe , though they think not so ; and the further they run , like a Spring-tide , or destroying floud , which carryeth down all before it , the more wonderfull , in the end , will Gods power appeare in opposing and stopping the same . For those flouds of ungodlinesse , 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 Ionah , to bring them to their safe haven , the place where they would be : so mightie is God in power , and so excellent in working ; and never more glorious , then , when He opposeth strength with weaknesse , in the eye of nature , and wisdome with foolishnesse , which is , as if a man should set a few sands , as barres and dores to the Surging Ocean , when the surges thereof are many degrees above the sands . So much to the second , and the establishment the soule hath therefrom . The third is ;

3. What weight these waters have ? It seemes a matter of more use to consider , how good a servant water is , so fire also ; and how hurtfull 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 evill it is , and what hurt it doth , when ( through mans sinne , 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 deale . I have proposed a question , whereto every childe can make answer ( but I intend the use ) for who knows not , That the waters are heavy ? Aske the beast that tugs at the wheele , when it hath told its rounds * * Cha●ron . , which it will soone learn to do , it will stand still and tell you , the water is weighty : so will he or she say , that beare it on their shoulders , or upon their heads . But this wearinesse is , and this weight they finde in the water , when they tugge 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 * * Elementa non ponderant in proprio loco . . He that diveth into the waters , and lyeth under more then would fill many Hogsheads , feeleth no weight from all that ; Nay , suppose a man were in the bottome of the Sea , and life within him ; the water would soone choake him , but he would feele no more weight from all those billows over his head , then he would from a feather upon his backe , for the water is in its owne place , and the person is out of his ; and that is the reason , why he feeles no weight , but yet he will be choaked with it .

This is of ordinary use , and thus it is applyed ; when a person is over head and eares in sinne , when he and his sinne are affianced , yea , marryed together ; when he is joyned to his Idol , and is let alone ; All this while his sinne is delightfull 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 z Volup●a●e ●ru● maxima voluptas . . Sin is a light matter with him , so also is pardon and forgivenesse of sinne , so small a matter in esteeme 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 feeles no burden ; nor enlargement , for he feels not how he is enthralled : And the reason hereof is ; his sinne is in his heart as in its proper place and center , 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 thornes ; till his moneth come , when he must cast forth his sorrows ; till he be griped a a Non reddit oracula nisi constrictus . with paines both within and without ; till death look in at the windows , and sinne stares him in the face , and now is summoned to make his appearance before the Iudge of the whole world , before whom the lying spirit spakes truth b b Job 1. N●tura vexa●● ; prodi● 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 antidate the time , for it certainly comes and will hasten ; and then put we some intergatories to this man in this case , we shall finde his minde changed . Aske him what he thinks now of the cup of pleasure , which he drunk down so greedily ? he will tell you , he findes it bitternesse in the latter end ; it was indeed like sugar under his tongue , but now in his bowels it is as the gall of Aspes ; and to have overcome his pleasure had been pleasure indeed c c Vicisse voluptatem voluptas moxima . Gro● . 243. . Aske him what he thinks of pardon for sinne ? he will tell you it were news from heaven indeed ; the best and most comfortable tidings that could be thought of . Aske him how he feeles his sinne now ? he will tell you , heavy , very heavy , the weightiest thing in the world ; sand is heavy , and lead is heavy , but sinne exceedeth them all d 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 appeale to the consciences of all men , that are neither a sleep nor seared : And to the testimony of all those Ministers and others , who have visited the sick , and men appointed to dye ; men put in feare , and knowing themselves to be but men , men in such a case as was before mentioned ; I appeale , I say , to the testimony of all such , who have conferred with men put in feare , they will give cleare evidence to the truth of that I have said . And indeed , how can it be doubted ? For God hath set it down by an eternall Decree , That vexation and sin should be inseparable e e Jussis●● domine , & sic est ut omnis inord natus aff●ctus si●i sit Poena . : But there is a yet clearer voyce , which sealeth this truth ; for when sinne seizeth upon the soul , and the weight thereof is felt ; the soul will then wish it could lye hid in the bottom of the Sea , swallowed up therein , or covered under the lowest sand of the hills or mountains foundations ; This we should think on betimes , and consider it in our hearts ; For sin causeth wrath even from the Lamb f f Revel. 6. 16. , that meek and mercifull Saviour , and will make us hide our selves ( if we could ) from His face , the beholding whereof , unto the righteous , is better then life . They , who will not be taught by instruction , must be taught by pain g g 2 Esdr. 9. 11 , 12. .

Other enquiries there are , ( some necessary and usefull ) which might be easily made , but not so easily resolved , nor so usefully . There are some qualities in the waters , which we see plainly , but not so plainly the reason of the same ; That is darke and obscure to moderate mindes , and doth but mocke and deceive the more curious , who scorne that safe refuge of occult properties h h Latent animos temperatos , illudunt curiosis , qui putant cuncta ad certas causas reducere manifestas & irrident salutare Asylum illud occul●●●r●pri●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 deepe , they are innumerable and wonderfull . Amongst them , the strangest and most admirable is , That little fish , which will slugge a ship , and stop her under full sailes , so the i i Scalig. Ibid. Plin. nat. Hist. lib. 9. cap. 25. Naturalists say , and we leave them to their proofe ; But we may certainly conclude hence ; It is easie for the Lord then to stop a man , when he is breathing forth threatnings , and is now upon an eager pursuit , and furious march in his own way , the way of sinne and death .

Time would faile me here , and my understanding both ; The Lord is great in the least fish , the Anchoie ( which we use ; Ap●● . abuse rather to provoke appetite ) as He is wonderfull in the greatest Crocodile ( the greatest , if we observe his originall , from so low a bottom , as is the quantitie of a Goose-egge , reaching at length unto sixteene cubits k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Diod. sic . lib. ● . pag. 31. ) or the greatest Whale ▪ fish , The Sea-Dragon , that wonderfull Leviathan , and so described by God himself l l Job 41. : And yet I cannot tell whether Gods work is lesse wonderfull in the Ship ; which reeleth upon the waters like a drunken man , and sometimes falleth into the great deep , then riseth again , and is carryed safe to its harbour . Assuredly , the Lord is as wonderfull in steering and conducting this vessell ( to Him we must pay our vowes ) still climbing , and tottering , and sinking and drowning ; so as the passengers are in deaths often ; yet still living and weathering it out : As wonderfull , I say , is the Lord The sh●p-masters phrase . here , as He is in the water-creatures , which are in the deep , their proper element . And as wonderfull is the Lord too , nay much more wonderfull ( for He shall be admired of all them that beleeve m 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 , carryed now like a gallant ship well ballasted and rigg'd , with a strong gale of faith ( thence I think we may borrow our expression n n 1 Thes. 1. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) and full assurance of hope . This is an high contemplation , and commands the minde to fixe upon it . I now look back to what hath been said touching the earth and waters , that we may gather up yet further instruction from both .

We have reached almost unto the extent of mans dominion ( for we are not yet so high as the aire , so high his dominion reacheth ) . We might have observed therein , the serviceable obedience of the beasts , which upbraideth the base ungratitude and rebellions of Gods own nursed children : The Oxe knoweth , &c Esay . 1. 3. It was an old complaint , but mans ingratitude reneweth it every day . No creature so rude or savage , that stands not in awe of man , and dreads him as his soveraigne ; and will be content to be ruled , and be struck too , by the hand that feeds them .

The vast greatnesse of the Elephant hath not priviledged him from mans service ; he hath under gone the burden of a woodden turret , and hath exposed himself to the extremities of warre . The Camel , a beast of incredible strength too , hath submitted himself upon his knees to receive his burden . Particulars are infinite . The Prophet concludes the truth in generall tearmes ; All the beasts of the field , pay most obsequious vassallage to man , so the foules of the ayre , yea and the fish of the Sea : The great monsters there , that make the deep to boyle like a pot , are not exempted from mans government , from them hath he toll of bones and oyles , and tribute from all the rest .

How full and convincing then is the Lords question ? Have I been a wildernesse unto Israel ? No , to Thy praise be it spoken , a delightfull Paradise Thou hast been : Thou hast furnished man with a lightsome and delightfull dwelling place , a disloyall tenant though he be ; and Thou broughtest him in unto it , as into a paradise , like a rich heire , ready furnished with all furniture for use , for delight , for ornament . To the intent that man should serve Thee , and serve Thee cheerefully , Thou hast made all Thy creatures to serve him ; That he might subject himself wholly unto Thy will , Thou hast put all things under his feet ; That he might be Thine , Thine only , Thou hast created all these outward things for Chap. 7 § . 3.3 . his body , his body for his soul , both for thy self . I conclude now with the words of Chrysost. upon the contemplation of the Land and Sea , and that Host of creatures in both , And all these , saith the Father , serve for the good of them , that feare the Lord , theirs are all things , for they are Christs ; Thus then let me reason the case , If these things are done and bestowed before our eyes , let us think , what 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Chrys. Hom. 22. in ep. Ad Eph. good things are layed up for them , in the heavens , in those mansions there ? If , where they are strangers and but sojourners , they have so much homage , so much honour , where their Citie is , what glory shall they have there ? If where their Lord said , ye shall have affliction , they have such a Ministry , so many servants , such an attendance , such a guard , such a retinue ( for the Angels are their Ministers , The stones and creeping things , fish and fowle , are at a league with them , and are their servants ) if so , while here below ; then what rest , what quiet , what securitie above , there , where the Lord hath assured them , shall be the place of their eternall rest ! What and how good and great things shall they have there ! So the Father reasons and concludeth the glory of the Saints , and so much to the contemplation of the earth and waters .

The b b Plin. nat. Hist . 2. 8. & cap. 38. Aire is the next , that , which filleth up this vast and emptie place , which we see above us ; and also filleth those crannies in the earth , which we see not : And whether in the waters or no , I cannot tell , but this we know , that the fishes , which we perceive not to breath , do dye without it . Of all the works of Gods hand , it is the most admirable , both for the wayes thereof , and operations there-from . I know not which we could want of all the creatures of God , but , I am sure we cannot want aire : My veines , arteries , nerves , all are quickned by it , it is the soul of our breathing . If I had all that heart could wish , all were nothing , if I wanted aire ; and aire must be good , and wholesome too , or else all would be as good as nothing . Therefore it is Gods great doale to the world , all share in it ; And it hath a kinde of ubiquitie ; It is every where , and yet we cannot see where it is , so like it is , the likest of any to a spirit ( for it is the most bodylesse body ) by which name it is sometimes called ; As we call that , for which we have no name to expresse its strange vertue and efficacy . If I could go to the furthest parts of the earth or sea , there it is ; If I could climbe up to the uppermost region , there it is also ; If I could descend into the lowest vaults and caves of the earth , there it would be found . It is as inseparable from a man as his conscience is , shut the windows , barre the doores , draw the curtaines all close , yet you can as easily shut out your conscience as it ; The aire will come in , it will visit us in what condition soever ; And if this may be said of the creature , what then of the Creator ? He that hath given the creature so large a circuit , three regions of the world , hath yet appointed it its bounds ; But take we heed , we limit not the Holy One of Israel . By this creature we ascend neerer to the Creatour then by any other ; but yet we come infinitely short : we must not compare God to any creature , for to Him nothing is like .

The aire is pure and cleare of it self , and in its own nature , but , if it were so to us , it would not be agreeable to ours ; it would be then too rare and thin , and not agreeing to our earthy , and compounded bodies ; therefore , for our benefit and comfort , sometimes for our punishment too , it receives alteration , from beneath , or from above , or from about it ; thence it is , that most times the aire refresheth , and sometimes poysoneth ; sometimes temperately cooling : sometimes again with heate scorching . Sometimes it candies the herbs , and trees , and hideth the waters , as with a stone d d Job 38. 30. ; and then , who can stand before His cold e e Psal. 147. 17. ? who casteth forth His yee like morsels ; for so we must resolve the Lords f f Job 38. 29. question , out of whose wombe came the yce ? And if it be said , who can stand before His cold ? hou 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 faigne , 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 g Psal. 127. 18. 104 3. ; He raiseth the stormy winde , for He hath appointed them their work & their circuit , as He hath the treasures h h Job 38. 22. for the snow , and haile : And we heare their sound and feele them too , but the place whence they come , we know not , nor whither they will , so secret is the way of the winde : And as secret is the way of the spirit , but more admirable in working ; it casteth down strong holds too ; it levells high and exalted things . But I am too high . This we may conceive ; The same wind , which now shaketh the leafe and maketh the feather to move , being charged against a mountaine , would have turned it up from the foundation ; And the same strength that bloweth up the dust , if it came against the earth , would shake the bottoms of it . And this should make us feare before Him , that whatsoever . He hath done , whether it seeme great or little , we should confesse His handy worke , and according to His greatnesse so we should honour Him , that whatsoever He hath commanded , whether it seeme weightie or little , all our obedience should be streight unto it . These are Mr Dearings words i i Heb. 1. vers. 3. Lect. 2. Tranquillus dom●aus tranquillat omnia : quietum assicere quicscore est . Cal. ; I adde 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 kingdome of the winged Creatures , where they have more scope then the greatest Monarch on the earth ; and more aire-roome , then the ship hath sea-roome , when it rideth on the widest Ocean . And more secure these creatures are then we , for their provision , though they sow not , neither do they reape , nor carry into their barn , for your heavenly Father feedeth them ; And doth He so ? even the young raven , a forsaken creature , thrice mentioned in the sacred Scripture , the more fi●mly to establish us in a providence ; for the Naturalists say , the old raven forsaketh her young till they be feathered , but our heavenly Father feedeth them ; how much more then , those , who trust in Him , and roule themselves upon Him for provision ; They are of more worth then the ravens . How great should be the securitie of the Righteous , that the Lord will provide ; He will take care for their orovision ; as He doth for their protection . Oh be thou , saith Chrysostome , as secure as the birds ᵏ are , that thy heavenly Father will feed ● ●ves sine pa●●●onio vivunt . M. F●lix in fol. p. ●● . li● . 1● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. ad . Pop. Ant. Hom. 12. thee too .

Here also , I mean , in the a●rie regiment , we see the great vessels of water , rouling over our heads , and it should be wonderfull in our eyes ; for we cannot understand the ballancing thereof . He that upholdeth all things by His mighty power , upholdeth the clouds , and divideth a course for their rain , making small the drops thereof , so as they distill upon man abundantly , and in a way of mercy . He it is , who maketh strong the bond of the cloud , who gives it a retentive facultie , whereby the water is bound up within it , as with a swadling cloth ; for so we must resolve the Lords question , Who l l Job 36. 16. and 36 27. hath bound the waters in a garment ? Even thou ô Lord , hast done it , we know Thy Name , and Thy Sonnes Name ; for thou art wonderfull m m Prov. 30. 4. Isa. 9. : If the Lord should unloose this bond of the cloud , this retentive facultie , then would the water fall , as through a floud-gate , or from a spoute , not breaking into drops , but in one body with a resistlesse violence ; as sometimes our countrey-men have observed it , when the violence of the waters fall , hath laid the ridges of their land equall with the furrows : But more ordinary the rain falls so amongst the Indians , who call the falling thereof , in that resistlesse manner , The spoutes n 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 o Job 38. 6. . And if it fall with such violence , who then can abide the viols of Gods wrath ! Who can stand under the spoutes of His displeasure ! The wicked shall be driven before the tempest , as the chaffe before the winde . But to the matter in hand ; certain it is , This clotheing the heavens with blacknesse , and making sackcloth their covering p p Esay 50. 3. ; This ballancing the clouds , and binding the waters within them , as within a garment , thence making the water distill by drops ; all this must be taken notice of as the wonderous work of Him , Who is perfect in knowledge q q Job 37. 16. . And upon the power of this Mighty Hand , doth the faithfull soul stay it self ; Faith can never be at a stand , for , whether the Lord gives rain , or restraineth it , because of our back-slideing r r Jer. 14. ; yet behold a glorious dependance ; faith limits not the holy One of Israel , nor bindes Him to naturall meanes s s Lege Basil . Hex. Hom. 5. p. 47. ; Who did make the earth to bring forth before He set the Sunne in the firmament , or made it to rain ; and filled the valleys with water , when there was neither winde nor cloud t 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 u Job 37. 1. : but the heart soon setleth again , when the noise ceaseth , for it hath learnt the reason thereof : And yet , it posed the heathen , and almost made him cease from his own wisdome , when he heard it thunder , but saw no cloud x x Har. car l. 1. od . 34. ; then it was the voice of the Lord sure , and is it not the same voice , though the cloud appeare , and appeares never so thick and dark ? His voice it is , and acknowledged so to be , when it hath astonied the mighty Potentates of the earth , as His lightenings have made their hearts to tremble , like a needle removed from the loadstone , or leafe in the forrest tossed with the winde : For God thundereth wonderfully , with the voice of His excellency ; great things doth He , which we cannot comprehend . Out of the midst of water , the Lord fetcheth fire , and scatters it into all the parts of the earth , astonishing the world with the fearfull noise of that eruption : And hard stones out of the midst of thin vapours y y D● Hall contemp creat . . I can say no more to it ; but some have trembled at the roaring of this voice , and some have mocked ; but the mockers have been strook down dead in the place , to teach us , That with God is terrible Majestie , and touching the Allmighty we cannot finde Him out ; But let us heare attentively the noise of His voice , and the sound that goeth out of His mouth ; He directeth it under the whole heaven , and His lightning unto the ends of the earth ; after it a voice roareth z z Job 37. 23. 4. .

And here we may take notice of snow , ( the a a Vo●a communia sunt n●ves diutinas sedere , tellus illo modo sem●nt●scit . Plin. nat Hyst . lib. 7. cap. 2. muck of the Chap. 7 § . 3.4 . earth ) and of the hail , which pruneth without a knife b b Job 38. 22. ; but we cannot enter into their treasures , even that is a knowledge too high for us c c Du Bart. 2 day . ; but this we know , for the Lord hath spoken it , He hath reserved these against the day of battell and warre d d Verse 23. ; For more have been consumed by the fall of hailstones then by the dint of the sword e e Josh. 10. 11. ; that we may acknowledge touching the Almighty ; He is excellent in power and in judgement , and in plenty of justice f f Job 37 23. . All these , the lightning and the thunder , the snow and the hail do what soever He commandeth them upon the face of the world in the earth g g Verse 12. ; Fire and hail , snow and vapour , stormy windes fulfilling His word h h Psal. 148. 8. .

And now our eyes are in this ascending line , as the minde of a truly wise-man , ( who delighteth himself in the Lord , rideth on the high places of the earth , is fed with the Heritage of Iacob i i Esay 58. 14 ; ) His minde is above the windes , and stormes and clouds , where all things are calme , serene and quiet . And I know not how high our eyes discerne , but this is not the least wonder ; That our visive facultie can ascend so high , and not be tyred , is the wonder indeed . The foot is quickly tyred , not so the eye : Good reason for that , saith the Father k 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 wearinesse as doth the other faculties , that it may be quick and expedite upon all services . The eye can through this large perspective of the aire ( by which medium , I can shew a childe and make it understand , what is a diaphan . or transparent body ) the eye can behold the highest starres , and in the twinckling of an eye , that short moment of time , the eye can do it . And this is an height , that cannot be measured : For , for ought I can learn , the highest starres are as high above the Sun , as the Sun is above us ; and how high that is , we may judge by what the Sun and starres seem to us below . It is a mathematicall conclusion , & that hath the certainest grounds of any art , that the Sun for quantitie and bignesse thereof , would make an hundred sixty earths , being so many degrees bigger ; and yet , it seems to us , at this vast distance , l l If that ascending line could be drawn right forwards , some that have calculated curiously , have found it five hundred yeares journey unto the starrie heaven . Dr Hall contemp . no larger then a sieves bottom ; and the least of those starres , is fifteen times bigger then the earth , yet by reason of that great gulf betwixt the starre and our eye , it seems but like the apple in our eye , or the pearl and diamond in our ring . Thus high can our eye ascend , and in a moment of time ; how then can I think any thing unpassable or impossible to the eye of faith ? It findes a way , or as it was said of one , it makes a way through all difficulties . If God hath given such a power , or quicknesse of elevation to our bodily eye , this little candle of the body , that it shall light us through this vast gulfe , and void space , unto such a distance , and with such speed ; what then is the power of the souls eye , when it hath received an anointing from above ? How much beyond those starres can that eye pierce ?

The Saints shall stand and wonder with admiration m m 2. Thes. 1. 10. , but they can never be at a stand , they know , whom they have trusted , and that to Him , nothing is impossible . Nay , He that did make the eye , was He , who gave a greater power yet to the eye of flesh ; even to see as farre above the starrie heaven , as it is , for ought I know , to that heaven , even to the heaven of heavens , and to see them opened , and the crown of our glory there n n Acts 7. 55. . This the Lord can do , to show the might of His power , and to assure His o o Bright . Revel. 2. 13 p. 33. Antipasses , all His faithfull Martyrs , by the first , that they shall not look to Him , or wait for Him in vain ; their expectation shall be satisfied to the full , and beyond : For though that was an extraordinary case , yet this is ordinary , and secured unto the faithfull , that , whosoever is full of the Holy Ghost , who looks up stedfastly into heaven , who sets his face thither-ward p p Luke 9. 51. ; he that girds q q 1. Pet. 1. 13. up the loines of his minde , ( they are the strength and Basis of the body r r Chrysost. in cap. 6. ad Eph. Hom. 23. , and do imply the strong resolution and activitie of the soul ) I mean then , He , who is strong in his God , and hath his hope and his heart fixed on Him ; He shall see ( though his outward eye have not the same s s Chrysol . serm . 24. de servo vigili pag. 81. clearenesse of vision ) he shall see as great things as Stephen did ; he shall see heaven opened , the glory of God , and the great things that Christ hath done for him ; for which he shall be admired of all the Saints in that day . So much to that , which seemeth not the least wonder ; that God hath given our outward eye such an elevation of sight .

And now that our eye is thus elevated , what , and how great are the things , which we do see ? We cannot give answer , nor make report thereof . I do not wonder , that Paul , whom the Father elegantly calls an earthly Angel s 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 firme and fast : This I see , because it seems to terminate my sight ; but I know not what I see ; nor know I , how He buildeth His stories ( spheres ) in the heaven t t Amos 9 6. ; but I know it is fully called the firmament of His power u u Psal. 150. 1. ; And that is all I can say of it , for the out-spreading of that Canopie is unutterable and unconceiveable . There I see those fierie Globes , each of them many degrees bigger then the earth , yet in comparison with that out-spreading firmament , each of them but as a diamond on the ring or point in a circle . If I think upon the the glory of the Creator , as I should do , ( for if these be so wonderfull , how much more wonderfull is the Creator hereof ? ) This thought thereof swallows me up as a drop in the ocean ; How farre beyond the scant compasse of mans understanding is it then , to conceive of the glory of His Saints ? for it is said , They that be wise , shall shine as the brightnesse of the firmament , and they that turn many to righteousnesse , as the starres for ever and ever x x Dan. 12. 3. ; nay it is said , They shall shine forth as the Sun ; y y Matt. 13. 43. nay more , They shall be like unto Him at His appearance z 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 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Basil . Hex Hom. 2 α. ? I cannot think that strange , which followeth , that he , who hath this hope , purifieth b b 1. John 3 3. himselfe ; for certainly , none but the the pure in heart can enter in there . I see now , how necessary it was , and that so it must needs be ; That Christ should give Himselfe for His Church , that He might sanctifie and cleanse it with the washing of water by the word : That he might present it to Himselfe a glorious Church , not having spot nor wrinckle , or any such thing : But that it should be holy without blemish c c Ephes. 5. 26. 27. ; For the conclusion is peremptory and certain , There shall in no wise d d Rev. 21. 27. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . enter into the heavenly Jerusalem any thing that defileth &c. And me thinks , when I reade , that Elias e e 2. Kings 2. was carried up into heaven in a fierie charriot ; it shews me in a figure , that in the act of dissolution f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys Tom. 5. de resur . serm . 33. , in that moment of time , when the soul is departing out of the body , sanctification is compleate and perfected , and all remainder of corruption is , as by fire , purged away : for none but the pure , and the clean , and undefiled can enter in here , into this Holy of Holies , whose out-court , or out-covering , or pavement of that Court , is so glorious . And do I see all this , and do I beleeve it too ? What , and yet go I on in an evil course ? and yet do I take the Name of God in vain ? If so , I do but as the devil doth , he beleeves , and yet continues as he is g g Esse Deum credunt lamen in perversitate perdurant . Sal. de Prov. 4. p. 100. subjungit ad pudorem , &c. Sal. Ibid. : But if I do not feare before this power and tremble too , I am short of the devil , for he doth both . We may think hereon when we behold the firmament of His power , and the glory thereof , which is , as we have heard , though we have not heard the half thereof .

And yet , though thus outwardly glorious this out-court is , it must be dissolved , and by fire ; What confidence can we then put in any thing we call flesh , or in these vile bodies of ours ? If the firmament , that firme and fast thing , shall not still continue , of how small continuance is man , and the things of this earth , which we dote upon ? But to leave that , and to raise our thoughts higher , where they should fix , we should make the same use of the glory of the third heaven , ( which is the Saints city , and countrey , where they shall be glorious , and crowned with life , and for ever with the Lord of life , whose Majestie shall shine in perfect beauty before them ) the same use , I say , we should make hereof , which the holy Apostle makes , touching the dissolution of this out-court or firmament ; seeing we look for such an heaven , wherein dwelleth righteousnesse , what manner of persons h h 2. Pet. 3. 11. ought we to be in all holy conversation and godlinesse ?

Chrysostome maks a larger use of this contemplation , and it is of use indeed . His eyes were fixt upon that out-court , beholding the excellent beauty thereof ; upon which contemplation thus he speaks , and this the philosophy he gives . If these parts of the heaven turned toward us , are so bright and glorious , what are those upward and inward parts ! How exceeding glorious that heaven of heavens i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ad illud coelum coeli ; etiam terrae nostrae coelum terra est . Aug. Conf. l. 12. cap. 2. !

And yet , as if this glory were not worth the seeking after , we stand greedily k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . gaping and catching at the shadow of things , and let go great things of a durable substance : So he goes on , and that which follows is yet more notable . When I think on the beauty , clarity , glory of this heaven , I finde my thoughts can fetch a wide compas , yet I have not a thought to measure this glory withall : my thoughts are infinitely too short here , but this effect I finde , they cause not more wonderment , then mourning ; In the thoughts hereof I must needs weep bitterly , and my spirit must mourn within me l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; For when I rise to that height , I am presently as low again in the thought of my fall : When I behold that Glory , with the same eye I must reflect upon my miserie ; O from what excellent things are we fallen ! from what happinesse are we estranged m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ? I say well , estranged ! for we carry our selves as strangers to that city of rest and happinesse : We exceedingly busy our selves , and unnecessarily in our Thorough fare , as if there were our abiding , and our place of rest , and no countrey above , no glory there ; Yet such a Glory it is , as no tongue can expresse it , no thought can reach unto it . Tell not me now ( so the Father goes on ) of hell , and what the damned feel there n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. ; tell me of heaven , if thou wilt move me , and the exceeding glory there : For I tell thee , that the pain of sense , ( as the learned call them ) the pain the body shall feel in hell , will not be so keene , sharpe , and fretting ( though sharp and fretting they will be , past all expression ; ) yet not so fretting , as will be the pain of losse ; losse of heaven , and the exceeding glory there . This losse , this , will be most tormenting ; Thoughts thereof will sinke the soul into that pit , like a stone or lead in the great waters ; This , I say will be the fretting worm , the tormenting thought , what I have lost what happinesse I have falne from ; More tormenting it will be , then the lowermost hell , and the utmost wrath there o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And this thought will adde much to our torment ; For what a toy , a trifle , a thing of naught , we have forfeited this exceeding weight of glory : so small a thing it was , that it will be justly said of us , we despised our birth-right . For this great deceiver , be it Satan , or our own heart , ( deceivers both ) he gives us small things p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a puffe of honour , short pleasure , transitory riches , poore , base , emptie , shrunken things : he takes from us great things q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . , a weight of glory , it contains all , an exceeding excesse of glory , it cannot be exprest : but all this he takes from us . He gives us dyrt , he depriveth us of the pearle : he presents us with a shadow , he 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . robs us of the substance . And here we are without excuse , for hereof we cannot plead ignorance , it being the daily voice of all the creatures under the Sun , sounding lowder then the loudest trumpet r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; That they are as grasse , and the beautie of them as the fading flower , vanitie , or lighter then so , if ought 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 Romanes towards the end . And so much in a generall way and view of the firmament , and the great works of God there , which He hath set out unto open view , to shew us what is within , and what manner of persons we ought to be , who look to enter into that Holy place : And withall ( which is the chiefest of all ) to stirre us up to presse towards the mark ; And , forgetting things behinde , in our earnest pursuite thither ward , 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 seene , nor the eare heard , nor the heart can conceive ; But such they are , unutterable and glorious , which the righteous Lord will give , to all that feare Him , and waite for his appearance ; Onely shew we our selves men , not children , who for an apple , will part with a pearle , and thinke they have no losse , 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 acq●ainted , but deceives our sense exceedingly : for though it discover unto us things below , yet it locks up with the clearnesse of its light and lustre , the things above . Our eye , if we marke it , will discerne much higher in a cleare night , then 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 cleare discerning of any thing , that is above the Sun , because of the clearnesse of that mightie 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 u u 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 countreyman , 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 x Reade Plut. in the life of Pericles . Morneus de Verit. Rel. Sol quasi solus , &c. Cic. de d●via . , though the Kings honour sets him forth , and sets up his head above others ; and the glory of apparell 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 y Leg. Basil . Hex. Hom. 6. creature , because it shines alone , obs●uring all other lights with his clearnesse , and being the fullest in our eye .

I observe , 1. the motion of the Sunne ; 2. the beames ; 3. his brightnesse ; And some short instructions from all ; Then I shall be at the end of our walk ; And conclude the instructions there-from .

1. Behold , if we can , the Suns motion ; we cannot see it stirre , but we can see it is passed ; then , by what hand it moves , and with what strength and quicknesse ; 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 conceipt : And beholding all this , we shall be filled with wonderment , and be forced to acknowledge , that Wonderfull is the Creator thereof , a mightie God .

Behold again its constancy in moving . The Sun never yet rose , nor set ; nor more then once stood still , since first it was created to run its course , though to us it seemes 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 Tropicks , it is retrograde , and turnes back again . Some have taught , that the Sun moves neerer to the earth now , then in former times , but they who teach so , would be taught by stripes , and their writing blotted out with spunges ; saith the learned Scaliger z z Exercit. 99● . ; The Sunne never transgresseth his set bounds . So much , or so little rather , to the Suns motion , which we see , when it is past : but the full understanding thereof is too high and wonderfull for those , who are clothed with flesh . Man cannot finde out the hand of God herein , unto perfection .

2. The beames of the Sun are as wonderfull 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 a Deut. 29. 29. .

First then , This we finde revealed , The wonderfull power , and universall efficacy of those beames ; for this is the conclusion from the sacred Scripture and from experience ; That nothing is hid from the heate thereof b b Psal. 19. 6. . And if these beames d d In solem in●●n●e , coelo affixus , sed terris omnibus sparsus est , pariter praesens ubique interest , & misce●●r omnibus ; nusquam enim claritudo violatur . Quanto magis Deus , &c. a quo nullum potest esse secretū , tenebris interest , &c. M. Min. Felic pag. 23. in fol. are so piercing , so searching , Whither then , Lord , shall I goe from thy spirit ? or whether shall I flie from thy presence c c Psal. 139. 7. See Chrysol . Ser. 2. pag. 5. 6. ? where shall I hide my self , or my sin ? If I say , surely the darknesse shall cover me ; even the night shall be light about me , yea , the darknesse hideth not from Thee , but the night shineth as the day , the darknesse and the light are both a like to Thee . I cannot hide my self , nor my sin from Thee ; but I may hide both my self and my sinne in Thee : Christ is that hiding place , a sure sanctuary for my person , and a certaine cover for my sinne . 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 sinne in His children ; if nothing be hid from the heate of those beames , what then can be hid from the Creator of them ? He hath not beheld iniquitie in Iacob , neither hath He seene perversenesse in Israel e e Num. 23. 21. . No , He beholdeth them in His beloved Sonne , in whom He is well pleased , and for His sake , with them : He doth not behold sinne in them , to condemne , to punish them for it ; for by His sonnes stripes they are healed ; And , this is that rich mystery of grace f f Mysterium opulentum gratiae , admirabile commercium : peccata nostra , non nostrae , sed Christi sunt ; & justitia Christi , non Christi , sed nostra est . Ex●anivit , &c. Quomodo in peccatis nostris dolet & confunditur , hoc modo nos in illius justitia laetamur & gloriamur , &c. Luther in Psal. 22. , ( So Luther spake , who spake out of experience ) that admirable exchange , when Christ took our sins , and gave us His righteousnesse ; emptied Himself , that He might fill us ; stript Himself , that He might invest us ; sorrowed Himself , and was confounded with our sins , that we might rejoyce and glory in His righteousnesse . An admirable exchange indeed , a rich mystery ! which magnifyeth the riches of Gods love , giving His Sonne to the world ; and of Christ , giving Himself for the world , of beleevers . But this doth not take off from Gods knowledge ; what He seeth not to condemne , and punish , He doth see , even in His Israel , to reprove and correct : And when He shall correct for sinne , His Israel shall confesse , against this vanitie , tossed to and fro ; Thou hast set our iniquities before Thee , our secret sins in the light of thy countenance g g Psal 90. 8. .

2. From the different operations of the beames , I note , That the diversitie 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 alter not , but work diversly , according to the matter they work upon ; If upon clay , it is hardned ; if upon waxe , it is softned ; if upon a dung-hill , 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 Sunne changeth not . Hence we learn how unreasonable that dealing is , which the Wise-man telleth us of ; The foolishnesse of man perverteth his way , and his heart fretteth against the Lord h 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 dung-hill should blame the Sun , from whence nothing can come but light , as from a dung-hill an unsavoury smell , which is the more sensible and offensive , the clearer and more piercing that light is : or as if a man , through inconsideratenesse taking a fall , should fret against the stone . If God leaveth us to walke in our own wayes , or recompenseth our wayes upon us , we ought not to charge Him foolishly , but to charge our selves with folly ; and if we have learnt so much , we have learnt a short , but a great lesson , For it will make us continually to walk humbly with our God , and a continued humilitie , is a continued adoration of His Majestie ; and the ground-work of an holy life , which is a continued prayer i i Vera humilitas perpetua adoratio , pia vita perpetua oratio . .

3. We may note again ; That these beames of the Sun in its circuit do passe through many pollutions , and yet not polluted therewith , but remaine pure and cleane . The Sun worketh upon inferiour bodies , and cherisheth them by light and influence , yet is not wrought upon by them , but keepeth its owne lustre and distance ; The Father maketh this use hereof ; How much more then , saith he , could the Sun of righteousnesse dwell with flesh and pitch His tabernacle with us k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Joh. 1. 14. , and yet not be polluted by us ? How-much more could that Son of righteousnesse communicate with man , and take unto Him the infirmities of mankinde ; I mean such , which accompany the whole nature ; As , hungring , thirsting , wearinesse , griefe , paine and mortalitie , yet , without any touch or tincture of sinne from all these ; because , what ever were the effects here-from , were in Christ like the stirring of Chrystall water in a Chrystall glasse , whereof we have no sedament , no dregs in the bottom l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Tom. 5. Ser. 31. Chrys. ω. .

This shews us also , who are heavenly , and the beautie 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 Sunne , it should be under the power of nothing beneath it self . But this intire estate , this freedome 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 mixe with things of the earth , and not be polluted , it cannot but receive some tainture there from ; 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 inferiour things , but is not wrought upon by them : It desires to carry it selfe like the Sunne , above formes and stormes , in an uniforme way , in a constant course and tenour , like it self , sutable to its own dignitie , and keeping its distance . Thus we are instructed by the Sun-beames .

3. The brightnesse and splendour of the Sun instructs also , for it is admirable , and the more admirable it is , the lesse my eye is able to behold it . But such is his brightnesse , which I do see , that I have a fulnesse 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 clearnesse of that great eye will darken mine , and put it cleane out m m Solem , qui videndi omnibus causa est , videre non possumus : radiis aci●● submovetur , obtutu● intuentis hebetatur : & si diutius in spicias , omnis visus extinquitur . M. Minut. Felic . pag. 22. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. 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 bigge , as we have heard , and yet we see it but so bigge , as we see ; and the more I see and pry into it , the lesse I see ; and if I will yet pry further , I then shall see nothing at all , for I shall be darke with light .

What then can I discerne of God , or how small a part of His wayes ? yet if I will enquire with sobrietie , I may know so much as will satisfie and comfort me ; but if I enquire further and beyond my bounds , which the Lord hath set , as sacred as the Mount n n Exod. 19. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Vol. 5. ad eos qui scand . 862. & 865. , I shall finde 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 halfe of our naturall 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 cleare sight of it : For this we know , and reason gives it to be so , that the Sun hath shone forth clearely , and like it self , without any diminution to its light , unlesse , 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 raigne most gloriously , in the middest of His enemies , though we perceive no such thing .

There is a way wherein God sometimes doth walk , and more undiscerneable it is , then the way of an Eagle in the aire , or of a serpent upon the rock p p Prov. 30. 15 . As is the path which no soule knoweth , and which the Vultures eye hath not seen q 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 r Exod. 19. ) but to have recourse to this , and to be fully resolved of it , The Lord is righteous in all His wayes s s Psal. 125. 18. . What though they are clouded to me ? yet are they righteous , and the equity thereof will shine more cleare then doth the Sun-beam : What though darknesse is about Him , and my darknesse comprehends Him not ? Yet will I ascribe righteousnesse unto my Maker t t Job 36. 3. . What though I cannot finde Him out ; nor is it possible I should , no more then I can draine the great Ocean with a mans scull , yet He is excellent in power and in judgement , and in plenty of justice u u Job 37. 23. . What though a thick cloud is spread about His Throne , I cannot pry into it , yet Righteousnesse dwells there , that 's certain ; Clouds and darknesse are round about Him , Righteousnesse 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 findes out many inventions ) what ever plea or excuse the heart may have ; why yet , when the covering cast over all people , and the vaile that is spread over all nations shall be quite destroyed , which will be at the last Day , fully , then shall the justice of God appeare so cleare and conspicuous , as that all mouthes , though now full of contradictions , shall be stopped ; and all knees shall bowe before the Iudge 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 x Occultè justa & justè occulta . : So they are now , but at the Day of judgement , they shall be manifestly just , and justly manifest . Then it shall appeare , not onely 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 Sun-shine in the aire , not in the beam or body of the same ; they put out the eyes , the other comfort it : so is it safest to deale with the linckes of the Golden chain , which God hath let down unto us ; and not with those , which God hath reserved to Himselfe : To obserue by some reflexion of grace within our own souls , whether Gods countenance shine upon us , and not to pry into that light , which no mortall eye can attaine unto , lest searching into His Majestie , we are consumed by His glory : His will must content us , which He hath revealed , without any reason , which He hath not revealed . The brightnesse of His excellency cannot be gazed upon , nor must the height of His power be disputed . To keep Gods commandments is our duty , to pry into His counsels is curiositie , 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 brightnesse 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 greatnesse , His power , His goodnesse , and thereby learn with all our hearts to serve Him , to glorifie Him , as our onely God . But if we be unprofitable creatures in the world , if we have eyes and see not , and eares and heare not , and the sight and use of so excellent works can stirre us up , neither to love , nor feare , nor once to know so excellent a workman , we are holden in the bondage of a spirituall Aegypt , wander in strange and unknown wayes of a spirituall wildernesse , 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 oxe 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 wayes with perfect peace . Let us wisely meditate in all the works of God , for they are the wisdome of God , in which we should know God , and glorifie Him , and give thanks unto Him . So we reade , when Eliphaz would perswade Iob the feare and reverence of Gods Majestie , he biddeth him behold the starres , 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 , fulfill 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 ballance ? In meditation of these great works of God , the Prophet would teach them , to feare no man , but put their onely trust and confidence in God . So the prophet Ieremie 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 nakednesse , Who clotheth so gloriously the fading flower . The Prophet David in many places , and especially Psal. 104 , doth make a goodly rehearsall of the providence of God , in ruling the whole world ; thereby exhorting us to obey God , to hate iniquitie . Thus should we by these exhortations and instructions teach all our senses , our eyes to see , and our eares to heare , so that in the creatures of God , we may see His glory , love His goodnesse , feare His Majestie , expresse His Image in all our conversation . So farre Mr Dearing Lectur . 19. on Heb. 4. 34. &c. where he informes us touching the Sabbath , the works thereof , and the perpetuitie of the same . But I may more fitly shut up this in the words of S. Basil upon the same subject y y Hom. 8. in Hex . α. p. 94. ; When I look back to behold the varietie of things , I have spoken of , then I , think I have spoken a great deale , and too much ; But then again , when I consider the admirable wisdome 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 wisdome , exceeding riches of goodnesse , 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 wonderfull in working , so He is greatly to be praised ? as His power is wonderfull , so should our feare be ; as His mercy exceedeth , so should our thankfulnesse 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 therefrom follow .

CHAP. VIII .

Chap 8 § 4 In this world the day and night have their course ; when they cease , it will be alwayes day or alwayes night : How that instructeth . What darknesse teacheth . How we are engaged to lie down with serious thoughts of God and His goodnesse .

4. AT night , &c. 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 severall 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 day-time to the glory of the Giver , and the good of them amongst whom he lives . This is a strong argument to presse 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 findes 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 doores shut upon him ? He must needs answer that they are gone and passed ; and most likely they have left but a sad relish behinde . But yet if he be resolved , when he is wakened , to tread the same wayes again of sin and death , he must needs consider withall , if he have the consideration of a man , that , though now , through Gods gracious dispensation towards him , the night is , and the morning will dawn ; 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 returne 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 over-joy , or over-prize 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 dawn again , in its apponted time ; And though sorrow may abide for a night , yet joy may come in the morning ; It is easie with Him to make it so , Who turneth the shadow of death into the morning a a Amos 5. 8. . And the darkest time here below , may cleare 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 calme weather , and sing in a storm b b Aug. de Civit. lib. 12 cap. 10. ; for they know that after a calme , they shall have a storm , and after a storm they shall have fair weather . The Morall teacheth us this point of wisdome , in the time of adversitie wisely to consider , and to look back c c R●spice Trem. Eccles. 7. 14. to the change of things , to call to minde the time past , how it hath been : God hath set prosperitie and adversitie , 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 spake very usefully d 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 passe 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 saile 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 e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 Fathers words will declare these f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. Ibid. Hom. ult . 77. ω. p. 817. ; Here , saith he , good things and evill things have their course and turn , as the day , and the night ; now good , then evill ; now evill , 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 losse ; but we shall feel them no more in this kinde : 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 g Drexclius 4. 2. ; though we know the place of this darknesse , for it is utter darknesse and the furthest from light ; and we know the paths that leade thereunto , yet we can never know the bound thereof h h Job 38. 20. . How can we measure Aeternitie ? Think we , then saith the Father i i Chrys. Ibid. , how unsufferable a burning-fever is , and that thou canst not endure an hot bath , for one houre , heated above its proportion ; how then wilt thou everlasting burnings ? 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 k Nemo pervaldé 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 , joyned together like brethren in iniquitie , so must they suffer together ; and no change shall they finde , no ease in their suffering ; not so much as a sick man findes , in changing of his bed ; or what a tyred man findes , in changing his postures , or his sides . This present life is well called a vale of miserie , for here are pains , perils , gripings , &c. 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 flyeth 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 eternall night to be spent in sighes . 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 sensuall pleasures continue not long , so the longer they continue , the more they satiate , but the lesse they satisfie ; They run one after another , and in their changes , they are most pleasing ; the eare 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 l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. 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 then rest to the wearied man ? But if the rest exceeds its proportion but some few houres , this rest grows wearisome and restlesse . What more pleasant then the light ? yet such is our frail condition here , that if we should have it long in our eye , it would not be delightfull : What more comfortlesse then the darknesse ? 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 , varietie delighteth ; and still the same , dulleth , satiates , yea quickly killeth .

Mr Dearings words are notable to this purpose m m Lect. 14. ; All delights must have their change , and the greater the pleasure is , the nearer is satietie , in any whatsoever appertaineth unto the body . Wouldst thou never so fain sell thy self to serve any thing , thou shalt finde nothing that will give thee a perpetuall pleasure to buy thy service : hunger and thirst are soon satisfied ; the heavy eye-lid is easily filled with sleep ; Labour hath wearinesse , and rest is soon tedious ; all play and pastime , which so many make the crown & garland of their life , this also is dulnesse in a little while , and this garland is as withered hay : another thing must come to take this up , or rather then 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 n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. E●r●p . Orest p. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Herc. sur . p. 4. ; or like tyred men , a little refreshed with shifting their beds , their sides , and their postures . Oh , how should we avoid these paths of death , which leade 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 o 2. Cor. 3. 18. .

3. It is of use to consider , what darknesse is , and what the bounds of the same ; the resolution is short ; we shall finde it to be no positive thing , but a meer privation ; and as boundlesse 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 darknesse 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 it self from our side , it leaves us in darknesse .

This is of use to informe us ; That , there is no efficient cause of darknesse , either in our great world , or in our little , but a deficient altogether p p Vide August . de civit . lib. 12. cap. 6 , 7. ; which cause is understood by the same way , that darknesse is seene , or silence is heard ; we heare silence , by hearing nothing ; so we see darknesse by seeing nothing ; Shut the eye , and behold darknesse . Our enquiry is nought touching the efficient cause of an evill will , or of a dark minde , saith Mornaeus q q Male quaeritur unde mal●m efficiatur . , for there is no such cause thereof . If light withdraw it self , either from our world without , or from our world within , there needs no more to leave all darke r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Basil H●x . Hom. 2 pag 18 , 19. , yea , and to expose us to the power of darknesse , and to lead us to the houre of temptation . The usefull enquiry then 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 darknesse , and in the very shadow of death , untill this Light , this Day-spring from on high shall visit us ; who at the first , caused the light to shine out of darknesse , and made the aire light before He gave the Sun ; And this is that Sun of Righteousnesse . We must acknowledge farther , That as we have many wayes to shut out of our roomes this light in the aire , but no way to shut out darknesse ; 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 darknesse , we are held and chained in it , and against that we have no power ; A consideration , if put home , that will hide 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 s Mark . 10. 51. . Lord , that thou wouldest give unto us , the spirit of wisdome and revelation in the knowledge of Him , the eyes of our understanding being enlightned , that we may know what is the hope of His calling , and what the riches of the glory of His inheritance in the Saints , &c. Ephes. 1. 17 , 18 , &c.

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 t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ad Ephes. Hom. 12. : for , not to speake of the starres , those great lights , which then shew 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 darknesse , we properly call night , cannot withstand .

But here we must remember a darknesse , which , we reade of , so thick and palpable , that it over-powered the fire and candle , it put both out , neither could burne the while , As Philo Iudeus tells us , as well as the Apocrypha u 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 other-some , which may not be so full in our eye , but yet as satisfying & more contentfull : He can put our acquaintance farre from us ; He can suffer the divell 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 darknesse ; He that made the light to shine out of the wombe of darknesse , 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 wonderfull things ; He it is , that gives His children light in darknesse , and songs in their night : As Peter found it , ( for behold to him a light shined in the prison x x Act. 12. 7. ) so shall it be with all that truely feare the Lord ; A light shall arise to them in darknesse * * 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 wayes be blocked up to man , both in respect of the prison and the Iron-gate y y Act. 12. 11. . The children of Israel , children of the day , and of the light , ever had in despight of the enemy , and ever shall have light in their dwellings z z Exod. 10. 23 , though these dwelling are prisons , caves and dungeons , which the enemy calleth , and indeed seeme 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 then 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 Iohn 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 comfortlesse , 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 deare childe , by that sorrow , as by a sanctified meanes , He formeth Christ in the heart . It is of high use to consider how God doth supply in one kinde , what He takes away in another , as He doth make the little candle to supply the absence of the great Sun .

Lastly , when we lye down we are to be taught , as to recount the mercies of the day , so to call to minde the dangers of the night . Houses are marked out in the day-time , and broke open in the night ; houses also are fired in the night . And how helplesse is man , amidst these casualties and dangers ! If a sleep , the theefe findes him bound to his hand ; and if fire take his chamber , he is fewell for it ; such sad examples we have known , & our eyes have seene . The destroying angel , but one of Gods guard , hath set forth in the night , and before the morning hath executed his commission ; our adversary wil do that to us sleeping , which he cannot waking ; many have gone to bed well , and before morning have made their appearance before the Iudge 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 appeare . Naturally all things seeme 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 comming is often mentioned in the sacred Scripture , and as often , in the night , which defines not the time , but shews the manner of His coming . As a thiefe 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 wayes , 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 feares may increase before the next morning ; we cannot ( no not the wisest of men ) look forward a few houres , to tell what may happen before the day-dawn a a Imminentium nescius . Tac. de Paeto . 15. 2. ; which should engage ●ur 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 carefulnesse , notwithstanding our dangers are so many as we have heard ; it will suck out the heart of our feares and sorrows b b Preces hirudo curarum . Melanch . , so as they shall not hurt us , nor dismay us , but that we may lye down in peace : But then we must remember what prayer is ; It is , saith Luther , The unutterable groaning of those , who despaire of any strength in themselves c c Precatio est gemitus inenarrabilis desperantium de se . 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 Governour d 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 enquire after Him ; and in the night of our vanitie , when we cared not for Him ; and in the night of our sorrow , when our spirits were overwhelmed , that we remembred Him not . Thus hath He patiently spared , and hitherto watched over us to shew mercy ; when we were secure and carelesse 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 wisdome and discretion , that when thou lyest down , thy sleep may be sweet ; so I have done with those foure 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 Schoole and School-master , and the way he must go .

THus farre , as my method or way led me , touching the good culture of the childe ; It prescribes a way to no man ; no matter what way he takes so he doth his dutie , and so the work be done , and the end attained , which is , The tilling over the whole man , by the well improving of this seed-time : A season very much neglected , willingly or ignorantly let slip and passed-over by the most . Parents too many , make but a waste of those so precious houres , as was said e e Preface pag. 20. , and as it were an emptie space , which yet , being improved , would serve to fill and store up that , which would be of more use to promote the childe , then 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 Common-wealth , the Church , how much all suffer for this neglect herein . And , which is the losse 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 f Hoc crat summum decus nobilibus nihil pro●s●s tenere doctrinae ; & gloriati sunt etiam nobiles hoc nomine , quod non essent clerici , que madmodum vulgò loquuntur● &c. Cal. 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 usuall saying is . Charron relates ( for it is out of another ) to the same purpose ; That Noblemens 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 Noble-man as well as a meaner person g g Of wisdome first book : chap. 49. pag. 203. : Our learned Perkins observed Chap. 9 the like in his time ; Mr. Ascham , a worthy Tutour to an excellent Princesse h h As the Rose the Queen of flowers , so she the Queen of Queens , and of Kings also for Religion , pietie , magnanimitie , justice : you cannot question what Rose I mean , sith so she was by desart , and descent . Lord Cooke 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 heare 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 Schollers 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 feude , 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 cast away houres ; and much abused good parts , thus he saith ;

The fault is in your selves , ye Noble-mens sonnes , and therefore ye deserve the greater blame , that commonly , the meaner mens children come to be the wisest Counsellours , and greatest doers , in the weightie affaires of the Realme . And why ? for God will have it so of His providence , because you will have it no otherwise by your negligence . And God is a good God , and wisest in all His doings , that will place vertue , and displace vice , in those Kingdomes , where he doth govern : For He knoweth that Nobilitie , without vertue and wisdome , is bloud indeed , but bloud truly , without bones and sinewes : and so of it self , without the other , very weake to beare the burthen of weightie affaires . Thus touching the great neglect of our young Gentlemen in former times . And the evidence of the present time doth cleare it . That the most hopefull plants are most neglected , and our Seminaries filled with the lesse promising slipp's too soone set there , before they can suck any juyce or sap ; or too late , when they are first run out to seed and wilde in some other place . We see a great part of our Gentry , Citizens and others , running out very farre this way ; so as they are like the sluggards field , and by their cut and garb , they make their Parents feare , as much as that great Gamaliel spake-out in his last testament , That the childe will scatter as fast as the Parent gathered , and emptie with as quick an hand , as the father did take in . For the end answers the meanes ; The childe was taught no obedience , when it might , now it is too old to learn : The childe was not bended when it was tender , now it is too stiffe , it will follow its own bent : The Parent hath slighted the grave counsell given him before i i Chap. 1. p. 6. and chap. 2. and neglected his precious season and seed-time also ; And now , that it is too late to call back yesterday , he may thank himself for the evill 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 childes miscarriage . He had his childe in his hand , and he might have carried him on fairely , and have taught him to know God , himself , and his parents ; But the parent neglects this faire opportunitie , till the childe be slipt out of his parents hands , and from under his own also , whereto , he was at first , too soon and ill trusted ; And then what follows , we see ; and how the parents and childe complaines , we have heard . Pag. 18. & 24.

This neglect is manifest ; so is the hurt which issueth there-from . The ground or bottom of this neglect is as manifest , which is this , as appeares by full discovery .

The largenesse of the childes patrimony , causeth a barrennesse , or scantnesse in its education . He is heire of all , no matter how the Georgicks are neglected : He shall have goods enough ; for the goods of the minde the least care ; Learning will be but a burden , at the best but a needlesse accessary ; so it is accounted , and so it falls out commonly , that the eldest childe 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 meanes fall short , as commonly they do , short enough to the younger brothers , then they are designed to a trade , and then writing and cyphering fits them for the best , whether in citie or town . If there be a third brother , and he the lowest , and weakest of all , then he is designed for the Preacher , as the Parents word is , he must be the Scholler : For the Parent hath a friend at Court , he is sure in his purse ( as the wittie Knight said ) he knows a ready and road-way for his preferment . My words here may be credited , for I beleeve my own eares ; it is ordinary with Parents , thus to say , and to designe their children , long before the time , one to the Innes 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 childrens fitnesse ; rather what he is resolved and will do , then what the children can do .

For the helping of this great deceit , and taking off this vaile of false opinion , I would advise the parent to fix on two conclusions , and accordingly to order his childe ; first this ;

That learning is the principall ; 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 childe instructions universally good and profitable , whereby the childe may be capable and ready to whatsoever . This is ( saith Charron ) to go upon a sure ground , and to do that , which must alwayes be done ; and may be done before their yeares will admit their designation to any course for afterwards . Accordingly now the parent must order the childe , first in the fit choice of a school ; then , when the school hath sufficiently promoted the childe , in the fit choice of a calling ; touching both these , and first of the school .

There must be a good foundation and ground-work layed in the parents house : The parent must leade on the childe , as farre 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 k Quint. Instit. lib. 1. cap. 2. : For children learn best in company , and the better , the lesse cockered by parents ; that is out of all doubt : The master is more tied and straightned then is convenient in a parents 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 shew the same wisdome 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 learnt 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 scholler , 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 l Neque disjuncti Doctores , sed iidem erant vivendi praeceptores atque dicendi : ut ille apud Homerum Phoenix . Cic. orat . p. 140. in fo● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Hom. Il. 9. p. 328. Doctri●â ore tenus imbutus , animum bonis artibus non imbuerat . Tacit. lib. 15. cap. 11. . In a word , such an one he should be , who can promote the soul of his childe , I mean , that the childe may prosper as his soul may prosper ; that is the prime and essentiall part both in father and childe ; and this is the very master-piece of a mans skill , and evidenceth his faithfulnesse , 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 opportunitie for promoting the childes good this way , that can be wished ; if he have an heart unto the price , his means and opportunitie is much every way , more then the minister or pastour hath . But I will open this light no further ; The adversary knows it too well , and we know it , by his practise in all hard difficult and perillous times m m Aug. de civit . 18. 52. Aelian . 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 parents discretion and judgement very much , in no one thing more . If the parents choose ought for the childes body ; be it garters , stockins , shoes , he will have them good n n Aug. de verbis Domini se . 16. & de civit . Dei lib. 3. cap. 1. Res nulla mineris constabit patri , quam filius Juven. 7. ; he is not so carefull in the choice of the master , who should make the childe good . The parent commonly will put forth his childe more carelesly , then he will his childes coat , or his own suit of apparell , and yet both , if we observe it , put forth to making . The clark of the Church shall serve the turn , or he that onely reades there , two most ordinarily , the unfittest men in a whole countrey . But if the parent do happen upon one , ( for it is hap and not choice ) that hath more knowledge and skill ; yet then 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 childe ; Mr Aschams observation requires ours ; He will make others but bad schollers , who is an ill master to Himself o o School . p. 23. . Mr. Hooker gives us a good rule also , The onely way to repaire old ruines , breaches , and offensive decayes in others , is to begin reformation at our selves p p Vpon Jude . ω. . For children are taken by example , we have heard q 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 gracefull comelinesse to the body , and commend the workman . So carefull a man is in putting forth his cloth , not so in putting forth his childe , though , as was said , both put forth to making : daily experience tells us so much ; and the little good the childe hath found now after six yeers schooling , either for the informing his understanding , or reforming his manners ; The little in both , which the childe gained , speaks it out plainly , that a wise choice was not made : And if the parent could understand the language , he should then heare , that his losse hereby were more , and the injurie greater , then the thief had done him , who hath taken away his purse , or broken his house . Therefore let a parent shew his discretion in the choice of him , to whom he will commit his childe ; for he must remember , that he puts the childe out to making as he doth his cloth ; and he cannot but remember also , that there holds little proportion betwixt his childe 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 childe 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 childe is , and what a charge comes along with it ; and then again what a faire opportunitie the master hath in his little nurcerie or seminary to prune and manure this little plant , so as it may grow fruitfull , that the Church , and State , and Parents , that all may rejoyce together ; when I consider the opportunitie the master hath , even to his hearts desire ; so farre exceeding the opportunitie which the Pastor hath , ( at least doth take ) as that he hath not a day for a week , nor scarce an houre for his day , nor hath he the opportunitie 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 masters 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 school-master , and the weight of his charge ; if he be answerable unto it , the use the Church hath of him , is much more then is ordinarily conceived , and the service he doth , greater then he is by the most accounted for , but he serveth a good master , The God of recompences , Whose paiment is sure . If ( saith the Father r r Chrysost in Eph. Hom. 21. ω. ) they , who draw the Kings picture , have an answerable respect and reward ; what are they worthy of who adorne and polish Gods 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 beautifie this Defaced Image , shall have reward answerable to the greatnesse of their service , a great reward . For the place of paiment , it is not set down , whether here or hereafter , that must be left to the wisdome of our great Master , but the paiment is certain and answerable to the honour of the work .

And so much also briefly to the dignitie of this work . As briefly now touching the method or way of performing the same .

The way the Master must take with his Scholler ( I shall but point at it again ) is clean contrary to the common practise , which is the tasking the memorie 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 childe is daily versed and understands , a precognition to that tongue he understands not ; it is the onely ready means to informe a childes understanding in both , and to speed his course .

2. A Master must make great use of the childes senses ; but so he doth not do , unles he makes the same use of examples . It is most certain , that a childe understands more by one example , if in all mildnesse he be taught how the example containes the rule , and concludes it , then by saying the rule twentie times over . The rule is too generall ; But the eye can fix upon the example , and so fixeth the understanding ; and then the understanding is a leading-hand to memory ; now the childe 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 principall thing to be noted and practised , in the promoting the childe ; provided still , we do not cast-off the dull Boy , for he may , prove a solid and understanding Man . The childe seemes the duller , the quicker the Master is , and because he leades on the childe in a dull way . Our proceeding at this point is very preposterous ; and indeed Lilly hath led the way , and we follow him hood-winkt , as if we would not see more ( low statured-men though we are ) then he did an hundred yeares ago , and more , and standing ever since , as it were , upon his and others shoulders . He begins with composition first , whereas he should have begun with simple tearmes , as all know , who are acquainted with Art or reason . Your Master-builder , 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 t Naturanon sacit saltum . : so must Art too , and so must we also : For , if we would build like good work-men , we must fit our materialls first , simple words I mean , before we joyn them . And when we have done so according to the rule of Grammar and Art ( for it takes all along with it ) The childe is as fit for Aesop , Cicero , or Ovid , as for the Childish book : Yet Pueril . such our customes 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 formes more , and our labours too , but the benefit the lesse .

All books are alike to the English and Latine Scholler , when once the grounds are well laid in letters and syllables for the English tongue , and in declension and verb for the Latine ; though yet there must be great choice of the matter , such ever , as is best sutable , which will be ever that , which is most sensuall . 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 then fifteen hundred yeares since u u Nomina & verba declinare inprimis pueri sciant : neque enim aliter pervenire ad intellectum sequentium possint . Quod etiam , &c. 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 deale ) to those , whose work and study it hath been to make a more full discovery thereof unto the world , whereunto I shall onely say this .

That the chiefest help for the speeding the childe in the attaining to the tongues , and the moulding the speech thereunto , is not yet by any of our men , made known to our Countrey . 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 clearenesse 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 reade x x Plin Nat. Hist 35. 10. , was exposed to publick censure . Something hath been added to it ; letters I mean , which hindred the understanding very much , leading the childe in that common Rode-way , which no wise Master will suffer the childe to go in . This I am sure of ; That the Grammar was easier , and plainer , and better for the learner , twenty yeares 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 inventers ( to whom we ow most ) are in good part corrected , and the rules of Etym. &c. are brought into better order ( for after thoughts are more digested ) yet can it help little the tediousnesse 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 appeare .

Here at this point , I must make mention of two , the one Mr Brook . Mr. Horne . projecting , the other digesting a very exact method , whereby the tongue may be moulded and framed to a speedy attaining of three languages . The former was a seeing a a Multorum ingeniorum magnae dotes veluti debiles & ipsa paupertate aegrae jacent . Barel . Euph. 3. 226. man though outwardly dark , and had a clearer insight into the way of training-up youth , then any man that hath yet appeared in so weighty a businesse , wherein he laboured above strength , and so broke himself in the work . God hath now removed his shoulder from the burthen ; he is taken away from us , and a poore widow with foure children , the eldest not nine , left behinde ; 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 wayes , but found no way , for relief of the Mother and her orphanes , so they are resigned unto His hand , who makes a way in the wildernesse , 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 carefull , so faithfull , shall not perish for want of bread , nor perish yet worse for want of breeding . But I recall my self remembring what I was speaking , this , That had this person before mentioned found incouragement and help ( for it is a work too hard for one or two ) he had then very much promoted the publick good , for he had set out the clearest light to Grammar , for the clearing and speeding the childes understanding and way therein , that ever yet our Church hath seen . And in good forwardnesse this work was set by him ( Mr Horne ) who was more then an eye and hand to Mr Brookes therein ; ) but , there being little hope then and lesse 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 Horne 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 leades on the childe to Rhetorick & Oratorie ( Grammar is touched upon too in passage ) in a clearer way then any man yet hath gone before him in . So Schollers like wells , are the fuller the more they are drained * * Pag. 71. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. Tom. 5. serm. 55 α. : The more they let out themselves for the good of others , the more they are filled . And a fulnesse 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 encrease even to a fulnesse ; to empty our selves continually for the publick good , as Chrysostome writes very usefully .

I have spoken this , at this point , in a zeal I have to promote the childes 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 faithfull Ministers this way , and the Lord encrease the number of them : But I consider , Schollers 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 farre , touching the way the Master must go , and such helps , which serve very much to promote the Scholler in the same way . The Masters duty follows ; and that is , to do his work throughly and fully in point of reformation , and information before the childe passe from under his hand : And Parents must have patience and suffer both to be done , before the childe be other-where disposed of . It proves no small disadvantage to the childe and Church , that he is hasted to an higher Forme or place while his minde is empty and unfurnisht of such matter , whereof , before he came thither , he should be well furnished : or that he is posted into a strange countrey to learn the language , before he hath learnt his Religion , or attained any stayed or fixed carriage , or command over himself . The successe must needs be answerable , for the childe is then most left to himself , when he is least himself ; when he is in the most slipperie age , and place y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrys. in Gen. Hom. 44. ω. Reade 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 childe 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 Vniversitie , Innes of Court , or in a farre Countrey ? We can neither teach nor learn how to weigh , measure , or point the winde , as the Noble Advancer speaketh , against the sending of children abroad too soon and too unripe . Humanitie will not down nor Logick neither , and Littleton worse then either of the former . They that go too unripe to those places , quickly grow rotten . In all probabilitie , and we cannot easily conceive otherwise , youth will leave that they understand not , and can finde no sweetnesse 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 sinke in those places ; and you may sent them as strongly , that there they have been , as if they had fell into a vessell 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 z Pag. 44. .

The summe then touching this point is , That there be a Graduat proceeding with the childe , as up a paire of staires ; That the childes seed-time be improved to the utmost . And for the daughter that she have generall instructions , all qualities the parent can bestow , which may set off , and yet stand with decency , and sobrietie ; more specially , that she be accustomed to the essentialls of huswifery : unto all that may make her rejoyce in time to come . And when the Parent in his house , and the Master in the Schoole , shall have thus fully discharged this care touching the childe , then may the Parents have thoughts touching the disposing of it , to some lawfull calling , whereof as followeth .

CHAP. X.

Chap. 10 Of Callings : what the dignitie of some , what the main end and use of all : how to judge of their lawfulnesse : Our faithfulnesse and abiding therein : Doing the proper works thereof . Designing the childe thereunto .

THE Lord hath disposed us in the civill Body , as He hath the members in the naturall ; 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 a 1 Cor. 12. 17. 19 , 20 , 21 , 22. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrysost. Ibid. Hom. 32. juxta cap. α. ; 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 have no need of you . Nay , much more those members of the body , which seeme to be more feeble , are necessary ; The Lord so tempering the body together , that there should be no schisme in the body . Even so in the body politique .

God hath given to some the preheminence , and principalitie of the head . They must look to their influence . They are resembled to the head for weightie 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 b Avila's Spirituall epistles . 15. pag. 130. , which are these . Looke 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 remaine ever faithfull , and firme 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 meerely 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 universall Lord of all , in comparison of whom , they are more truly vassalls then their vassalls are theirs , and their power is as truly limited as their vassalls power is , for as much as concernes the dispensing with what they ought to do . So much to his dutie , 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 Masters 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 expresse nor conceive c c Exod. 28. 30. Quae & qual●a fuerint non constat . : 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 d Judg. 7. 17. , for they are as the Ship-Admirall that carryeth the Lanthorn : 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 cloath : ( yet neither did want ) as men of another world ; divided betwixt two , and faithfull Stewards for both , Their Lord and His Church . Publique persons these are , they must serve others not themselves ( the eye sees not for it self ; ) not yours but you e e 2 Cor. 12. 14. , is a standing rule . At that instant , saith that devout Spaniard , doth that person cease to be publique , when he hangs never so little towards the particular ; he must stand like a stalke of a ballance , no wayes bending ; Lastly then , I will remember ( for it is very usefull ) how that grave Divine f f Avila's Spirituall 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 greatnesse , to obey the laws of Christ , our Lord ; without doubt , inferiour men would hold it an honour , to do that which they saw practised by great persons . And for this reason , I beleeve , 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 your self with a hundred eyes ; and that you will look into your self 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 shal 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 kinde 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 evill . I will adde one thing more , and it shall be the speech of Sarpedon to his brother Glaucus , it is worth all mens knowledge . Come on brother , we are Lords over others , accounted Gods upon earth ; Let us shew 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 countrey , be the lowest servants . They , that are above others in place , must shine before others in vertue : 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 inferiour unto us , may have cause to say ; these are honourable persons , and they walk honourably ; they are prime , first , and principall men amongst us , and they are , as their preheminence in place imports , the first and formost in every good and honourable action . So Sarpedon g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Hom. Iliad . μ. 12. encourageth his brother , That , as two worthy persons , they might do worthily ; and it is worthy every mans knowledge that hath preheminence above others .

And so much to assure us , what the dutie of those great officers is , who are set as the head over the body , and as guides 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 h Cogi eos dicit , qui exemplo Petri Judaizaban● Galat. 2. 14. Bez. ) if well , they follow well ; Being like sheep , a wandring cattle , which will drive well in a flock , but not single and alone i i Advance . B. ● . 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 informe us touching our obedience to both : for from this little empire in this world , obedience to the head is strongly inforced . 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 bodies 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 k As●h . Fox . p. 62. A curious and delicate fabrick , so precious for use , that it seemes to be made of finer mould then the rest of the body : But that it should be made of the same matter wherof Bricks and Tyles are , sheweth that God is admirable in working , Chrys. to the people of Antioch . Hom. 11. . So much to those principall officers , so fitly resembled to those principall 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 naturall , 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 , Hirams countrey yeelded excellent timber and stone ; Salomons countrey good wheat and oyle : so in the body politique , one needs another , one supplyeth the need of another ; ones aboundance , the others want . Hereto we are called and stand bound as our callings are : And to this end , according to the diversitie of callings , God hath given diversitie of gifts , for the discharge of the same , and better correspondence each to other : and all this , that there should be neither lack nor schisme in the body , but that the members should have the same care one of another . It were a monstrous thing , said the Oratour , if one arme should seek the strength and spirits of the other , that it self might exceed its proportion in both , and leave the other arme shrunk and withered : so were it , for one man to graspe 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 politie . We may recall here the words of that Divine before mentioned . There is no state , but would perish and be undone , if publique businesse should be lead after the pace of particular affections .

Our relation , I mean our callings , wherein we are placed , should be a great meanes to sodder us together , and to make us look , as the Cherubins l l Exod. 25. 20. , with our faces one towards another , for the good each of other , for we are members one of another m m Eph. 4. 25. ; a feeling expression , there is much in that , nay , all , to make us seek the peace and well-fare each of other . We are all born to be fellow-workers , and fellow-helpers , as the feet , hands , and the eye-lids , as the rowes of the upper and under teeth , saith the Philosopher n n M. Aut. medit. B. ● . sec. 15. pag. 14. Societas nostra lapidum fornici similima . 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 steddy .

But there is no such feeling consideration as this ; That we are members one of another , and so placed in the body politique . The same Philosopher could make a true and sound use thereof , for thus he said : As severall 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 thy self often to say to thy self , I am a member of the masse and body of reasonable substances , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and not a part ; for then , thou doest not yet love men from thy heart ; and thou doest exercise thy bountie , or talent , upon this ground barely , that it is a thing convenient and fitting : but when thou doest exercise it as thou art a member , then thou doest it as one doing good to thy self , when thou doest 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 Satans kingdome : because , I say , such callings there are falsely so called , I will adde a word , touching the choice of callings , and make some enquiry , touching the lawfulnesse of the same , and how we know them so to be ; for the lawfulnesse of a calling gives the minde a settlednesse , and sure ground for comfort .

First then , I would not choose such a calling , which hath more dependance 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 , unlawfull , but I would not choose such a calling , so I say . Nor such a calling would I choose , which , without more speciall care and fore-sight , will be quickly perverted from its own primitive nature , and first institution , to supply the instruments of luxury , excesse , pride , vanitie ; such callings there are also , and very lawfull 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 unlawfull . But yet I only say , I would not choose such a calling for my childe ; considering the ready bent of our natures , how hardly we stand firme on firme 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 lawfulnesse 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 farre , as a member , I promote there by the good and welfare of the body : for this saying of the Philosopher in this case , is of universall truth and use ; That which is not good for the Bee hive , or whole swarm , cannot be good for the Bee o o M. Aurel Aut. Medit. B. 6 sect. 49. p 94. . But this is too generall .

2. We may give more then a conjecture , what calling is lawfull , what unlawfull , 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 p Boni viri me pauperant , mali ditant . 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 shew its descent , or pedigree in a straight 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 minde : And here the idle Gentle-man with his attendants , are discarded , as those , who live in no calling , he and his man are lesse serviceable to the place where they live , then is old lumber in an house , as was said q q Book . pag. 44. ; Greatnesse in place or estate gives no warrant for idlenesse , though it doth give allowance for such an attendance , or retinue , as is sutable 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 vertuous woman , That she did not eat the bread of idlenesse r 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 wayes of her houshold , then so must he also , else he walks inordinately , and without his rule . Every one that is grown-up to fitting yeares ( 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 minde ; 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 Gods word . Not , that every lawfull calling is named there , for we cannot quickly give a name to every lawfull calling ; But that it hath its deduction , and originall grant from thence . If then I finde no warrant there , for the lawfulnesse of my calling , I am sure to fall short of comfort in it . I may encrease my meanes by it , but certainly I shall not encrease my joy .

So much to instruct us touching the lawfulnesse of a calling and how to judge thereof ; 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 calling lawfull , 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 s s Magister Artis ingen●●que largitor venter . Pers. prol. constrains men to work , not conscience ; sense of hunger , not sense of duty , to live according to Gods 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 license to idle away his time . Slothfull and Gentile may stand together for a time ; but wicked and slothfull ( so we must reade it t t Matth. 25. 36. ) for they are unseparable . God hath joyned wickednesse and slothfulnesse , and we may be sure they can never be parted . A slothfull servant is a wicked servant , though he may passe for a Master in the world .

But he may defend his sloth thus ( so I finde it in Chrysostome u u In Ephes. cap. 4. Hom. 16. ) Though I stand idle in the Market of the world , and sleep in the harvest of the yeare , 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 slothfull servant may say for himself , he hath done no hurt ; Yes , if thou doest no good , thou doest hurt ; if thou art slothfull thou art wicked . The husbandman hath done thee much hurt , if he sate still in the Spring-time , 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 bite , nor did the other smite or scratch the body . In omitting our duty of doing good , we commit much ill ; for Truth hath sealed hereunto , That the slothfull servant is a wicked servant . And so much to perswade 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 generall calling , as they are Christians . I heare the same pleading which was of old , why we cannot do this or that , though of infinite concernement 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 our selves , and the world , and can finde 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 speechlesse , To plead the ordinance of God , for our neglect in the service of God He hath designed us our severall callings , that there we might the better serve and glorifie Him : And if from thence , we shall plead our omissions therein , our excuse will be no better then if a drunkard should pleade thus for his abuse of the good Creatures ; If thou Lord haddest not given me my drink , I had not so dishonoured thee , and my self .

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 sinne , and thy great condemnation , that thou hast turned a blessing into a curse ; overcharged thy self , and by thy exceeding that way , hast pressed thy bountifull Lord , as a cart is pressed with sheaves . And let this bid us beware of our old-Fathers sinne , for it was Adams , the woman that thou gavest me ; he pleaded the ordinance of God for his walking inordinately . Beware I say ; and let it command our watchfulnesse too , for particular sinnes do adhere and stick to particular callings , as close , as the ivie to the wall , as the stone to the timber : But yet our callings shall give us no excuse for committing those sinnes , or for omitting the contrary duties : It is certain we shall have no excuse therefrom , none at all , but what will leave us speechlesse . This by the way , but not from my scope . So much to engage our faithfulnesse in our callings , and our heart still to God . A word now touching our abiding in that * station or x x Nè quis temerè suos fines transiliret , ejusmodi vivendi genera vocationes appellavit ; suum ergò singulis vivendi genus est quasi statio , &c. Cal. Inst. lib. 3. cap. 10. sect. 6. calling whereunto God hath called us .

Certain it is , the Analogie or resemblance holds well and teacheth very much between the body naturall , and the body politick ; Thus in the body naturall , it is ; bloud and ch●ler contain themselves within their own proper vessels ; if bloud be out of the veins it causeth an Apostume ; if choler out of the gall , it makes a jaundise all over the body : So with our members , if any one be out of place , or doth not its proper office in its place , then 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 politick . 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 it self unto all callings as an universall rule , and of universall 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 Pastour , Bishop , or Minister , is to feed his flock , to look to the state thereof , to prepare the way of the people a a Esay 62. 10. , &c. for that Scripture is fully and usefully explained by Tremellius : This the office of Pastour , or overseer , to seek , not yours but you , to feed not themselves but their flock b b See Hist. of the councel of Trent . 〈◊〉 2. p. 252. See pag 216. No● magis de pos●endo grege cogitan ! , quam sutor de a●ando . Cal Inst. 4. cap. 5. sect. 12 & 13. . Those overseers then 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 Kings 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 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 d B. And● . . The lesson is ; If I have the gift I must fall to my work , such as is sutable 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 childe 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 meane , 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 childrens fitnesse that way e e Parents will have their children disciples and teachers together , they would have them cleanse others before themselves are cleansed . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Nazian. orat . 21. pag. 378. . A Parent will make the childe 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 childe shall go , though the childe saith plainly he is a childe 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 compasse . He weigheth not how weightie a burden the work of the minister is , and how the most able men have declined from it , shrunk and fainted under it . If arrogancy were not in me , how should I , of all wretches the great est , think to look into the highest roome and vocation that is upon the earth , said humble Bradford to Father Treaves f f Book of Martyr . p. 1510. Reade 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 fulnesse of the blessing of the Gospel of Christ g g Rom. 15 29. : And he , that hath the least , must have some speciall 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 finde it in his good Letter to the Gentleman of Glamorgan shire , very worth the reading ) The proprietie 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 commoditie to himself of that , which the Law cannot finde he hath , but is as farre 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 Symoniacall contracts . But this also , we may inferre hence by way of necessary deduction ; That , if the purchasing of this Church be as farre 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 compasse it by our own strength , what ever the indowments , or endeavours are , no more competent are we for it , then we are able to touch the highest starre , with our lowest finger .

If that text we reade Gen. 31. 38 , 39. touching Iacobs care over a brutish flock : and Chrysostomes words upon that text , touching a Ministers cure over a reasonable flock : ( mightie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . words they are , so indeed are they in the text , and should be as a signet ingraven 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 Latine 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 seeme ? how lightly do we speake of it ? how easie doth it lye , even like a feather , upon some mens shoulders ? Thus much in way of caution , because I observe Parents ordinarily so farre out of the way in a preposterous designation of their children . The lesson is ; But stay a little , while we heare how a man h h Asch . Toxoph . p 58. 2d. side . of much learning and of no lesse judgement , hath lessoned parents in this point , and this fourescore yeares ago , his words require our marke ; these they are .

This perverse judgement of fathers , as concerning the fitnesse and unfitnesse of their children , causeth the Common-wealth have many unfit Ministers : And seeing that Ministers be , as a man would say , instruments , wherewith the Commonwealth doth worke all her matters withall ; I marvell how it chanceth , that a poore Shoo-maker hath so much wit , that he will prepare no instrument for his Science , neither Knife nor Aule , nor nothing else , which is not very fit for him : The Common-wealth can be content to take at a fond fathers hand , the riffe raffe of the world , to make those instruments of , wherewithall she should work the highest matters under Heaven . And surely an Aule of Lead is not so unprofitable in a Shoo-makers shop , as an unfit Minister , made of grosse metall , is unseemely in the Common-wealth . Fathers in old Time , among the noble Persians , might not do with their children as they thought good , but as the judgement of the Common-wealth alwayes thought best . This fault of fathers bringeth many a blot with it , to the great deformitie of the Common wealth : and here surely I can praise Gentle-women , which have alwayes at hand their glasses , to see if any thing be amisse , and so will amend it , yet the Common-wealth , having the glasse of knowledge in every mans hand , doth see such uncomelinesse in it , and yet winketh at it . This fault and many such like , might be soone wiped away , if fathers would bestow their children on that thing alwayes , whereunto nature hath ordained them most apt and fit . For if youth be grafted streight , and not awry , the whole Common-wealth will flourish thereafter . So the Author goes on very usefully , and that , which we reade in the side of the leafe before , is as notable , but I omit it , and returne now where I brake of ; The Lesson then is .

Parents must first discerne their childrens fitnesse before they designe them to any calling : And they must discerne Gods good hand pointing them , and fitting their childe more peculiarly for that great work ( they speake so slightly of ) before they must have thoughts to designe them thereunto , or any other way ; whereof as follows .

As there is a great varietie of callings ; so is there a great varietie of dispositions diversly inclined thereunto . We cannot think any childe equally inclined to this and that all alike . There is a speciall bent and byas of nature , and thence a fitnesse and more peculiar aptnesse to this rather then to that in the most children . A proprietie very hard to finde out ; Therefore we must follow nature i i Consuetudo 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 childes inclination , which , being well understood , brings in a very pretious commodity . The childe discovers himself best , when he thinks the Parent observes him least . The more carelesse the parents eye seems to be ( it should never be carelesse , though sometimes seemingly so ) the more serious the childe is , and the more discovers his inclination . Or , if the childe be more reserved ( as it is cunning enough to deceive it self and others too , in that which most concerneth its good ) then note the childe well in the kitchin , I mean , in such a place , he suspects not his Parents eare or eye , then he may be understood . Therefore there is great need , that some wall should have an eare , and some open place a spiall : as much need there is of some trusty servants , with whom the childe will be open and plain , for if he or her be faithfull to God and the Parent , they may do , and in nothing more , very good and faithfull 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 childehood 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 subtil to hurt themselves , and very cunning for their own ends ( Nature teacheth them . ) A childe will ever seem to bend to this or that , so farre as he , in his fore-sight , which is none , may think it makes for his ease and libertie , which he thinks a change may bring ( as the asse in the fable ; ) and if he may , to the writing-school , then he is sure of it ; the Latine school is too close for him ; he is , for his good , too much pent up there . Here we may observe how the childe will turn and winde himself in-to the Parent . The childe will make the Parent beleeve , that he can no way skill of the book , but of any course else very well , what the Parent will , for that way his ingenie doth bias him : so the childe will say , and so the Parent beleeves him ; whereas his bent is onely that way , which he thinks may give him more libertie , scope and elbow-room in the world . Therefore the Parent must be as wise as a serpent , for the childe is not so innocent as a dove : It is the very master-piece of a childes cunning to deceive and hurt it self . A Parent then must not hearken to the childe , but to his own discerning of the childes parts , and accordingly he must fit him with generall instructions , making him as capable as he may , and ready girt for any course .

But for the designing the childe to this or that calling , requires a clearer insight unto the childes inclination and abilities that way , then 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 difficultie ; 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 Principall : But how the childe may receive most good , ( he means that , which is good indeed ) how he may do most service , most promote Gods 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 childe , and for that end they must return the childe back again . So the Parent aimes at , and desires the best and most excellent way , but he looks to the childes fitnesse that way ; he will proportion his childes place , to the portion of his childes gifts , that the childe may not stretch k 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 doore-keeper he is content to make his childe ; that is ; he is content to set him in the lowest rank or form , and he sees comfort enough therein , so the childe prove faithfull . It is not the height of a calling , that commends a man , or that advanceth Gods glory ; but a faithfull discharge of the calling , how low soever l l Nullum tam sordidum ac vile opus ( in quo , modò vacationi tuae pareas ) quod non coram Deo resplendeat & pretiosissimum habeatur . Cal. Inst. lib. 3. c. 10. sect. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. in 1. Cor. 1. Hom. 5. Let no man be ashamed of his trade , how mean soever , if it be lawfull ; but let the idle person be ashamed , who perhaps hath many servants attending upon him , and imployed about him , when , in the mean time , the Master doth nothing ; let such an idle person be ashamed . . Therefore a wise Parent would rather his childe should be an honest and faithfull scullion serving in the kitchin , then a proud Mistresse serving her lusts ; rather a good servant then a bad Master ; rather a wise childe rich in graces , though sitting in a low place ; then a foolish childe sitting in great dignitie . He would rather have his childe a Prince , ( so we are all by profession , Sonnes of a great King m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Isid. Pelus . lib. 2. ep. 147. ) that is ; one that can wisely command it self , 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 , and as much honours done to him , as is to him , whom the king will honour . This the minde of a wise parent , but few there be such , and therefore few of that minde .

The rule is , and the summe of all . A wise parent ( contrary to the custome of the world ) doth dedicate unto the Lord The male in his flock , that is , the first and best of his strength and glory ; but designeth not his childe further then he discerneth an invisible hand guiding the childe , and enabling him for service .

And so much , that the Parent may attend his seed-time , not slacking his hand , then the childe shall be fitted for some work , but not designed to any , till the Parent can discerne the childes fitnesse and a secret hand pointing him thitherward , whereto the Parent earnestly looks , and whereon he faithfully depends , not troubling himself about Gods charge , which is to provide and protect ; but his own dutie , which is to give all diligence , yet without carefulnesse : and so the Parent doth his duty , and teacheth the childe his , that both Parent and childe may rejoyce together .

FINIS .

A CHILD'S PORTION .

THE SECOND PART : RESPECTING A CHILDE GROWNE VP .

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 righteousnesse and mercy , findeth life , righteousnesse , and honour . Prov. 21. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. As our heavenly Father , so the Earthly , desires to reape no more fruite from the Childe , then comfort in it 's well doing : how reasonable a desire this ; and how unreasonable for a Childe to deny the Parent that . Clem. Alex. Protrep . p. 4. Deut. 6. 24. 3 Iohn 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The Tearme of Gods service admits no Vacation . Id. Strom. li. 1. p. 201. Prov. 23. 17. 1 Cor. 15. 58. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 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 MVCH HONOVRED WIDOW , IOANE CROKER , a Widow Indeed : and to the Right Worshipfull her Lady-Daughter , the Lady MARY PYE. Right worshipfull ,

THis in your hand speaks to a Childe , but a Childe growne up , no Childe in understanding . Such are mine yet , being yet in their Childish yeers . So it might have staied 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 sheete or two , and so , to have spoken much in a Little ; but so I could not doe , nor was it proper if I could ; for then 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 entyre ; But so it was not thought . It was specially intended , but the use of generall concernment , not so particularly any ones , but that it doth concerne every one , that will reade it . It leads on a Childe through all the Stages of his life ( which are implied here , supplied in the First Part , ) and through the great occurrences , we meete 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-Childe can digest them .

It supposeth a Daughter rather , as there was reason , and so goeth on in that Gender , and in strict proprietie of speech for matter and forme both , for ( both ) were to be observed for Gender-sake ; but yet , whether sonne or daughter , it respecteth both alike , for its Scope and white is , To improove the soule , which hath no Sex .

The margent is sometimes ( yet as sparingly as might be ) charged with a Barbarous Language : ( such is that to you and me , which wee understand not a a 1 Cor. 14. 11. ) One reason was , That it might both please and profit more then 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 alwaies a second to explaine it . I have often thought of the Apostles words , and very observable they are . If ye speake with Tongues to the unlearned , will they not say , ye are mad b b vers. 23. ? Truely I affect not words , but matter ; and such words too , if my heart deceive me not , which may yeeld the most profit .

That I have Intituled this yours , there was a kinde of inforcement , which hath not alwaies 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 goe abroad , unlesse they carrie some persons In front , to whom they are specially Devoted , so here I was inforced .

And that I made choice of the Mother , and the Daughter , I had reason for that , which ye shall heare , and , how reasonable it is , of that ye shall judge .

We make choice of such persons , to whom our personall 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 personall and particular respects , so I must be understood ) whom I more honour then your selves ; or , who have more deserved honour , in your private and particular waies , then your selves have , from all that know you . And this I speake clearely without the least shew of flatterie , which I hate , as I doe that , my stomack most loatheth .

Besides all this , there are vertues pointed at here , which claime acquaintance with you , and say , ye have an interest in them , for they are yours . When I come to the Middle-Age , you shall finde the Parent Advising about a match for the Childe , and so on , where ye shall reade these particulars pointed at ( for though I am verie long in the whole , I am short in the parts , pointing at things in passage briefly , So giving the Reader an hint for further inlargement ) pointed at , I say , a discreet Parent ; a vertuous Wife ; a grave Matron , an honourable Age. And , in the shutting up of the book , a closing of the eie ; yeelding up all into the hands of Death , which yet is to such , as Iosephs wagons , serving onely 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 vertues before mentioned , ye may lay claime to them , and call them yours , else I know not where to finde a vertuous 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 joyfull , for ye go to the God , whose ye are , and whom you serve c 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 vertues , 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 verie farre , 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 d 2 Cor. 13. 9. . O how good and blessed a thing it is , to stirre up , to encourage one the other , the husband the wife , the wife the husband ; the Parent the Childe , the Childe the Parent , &c. Let us go on to perfection e e Heb. 6. 1. : ye doe , I doubt not but ye doe , strive after this , ye doe labour ( it is a grave word , but it f f 2 Cor. 5. 9. looseth of its weight in our Language , for it implieth such paines , as a man will take to climbe up to the pinnacle of honour g g See the Book . page 9. , lesse labour will not serve , for we intend 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 eternitie , and for a crowne lasting so long , and ( unlike other crownes ) still flourishing , even to everlasting . Gird up your loines ; 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 , Eies h h Job 29. 1● , to the blinde , feete to the lame ; that the blessing of them , that are ready to perish , may come down upon you , as the Dew upon the grasse ; and your praiers may ascend as Incense , coming up in remembrance before the Lord .

But above all , look to the root of all , Faith , Gods great work i i John 6. 29. and gift ; restore that , may be filled with joy in the Lord . Yee see now the full scope of my words , even to leade you to hopes on high , for they will send your thoughts on high , they will purge , quicken , stirre up , they will elevate and advance the soule to a wonderfull 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 soone as I have onely mentioned the Apostles fare-well ; I commend you to God , and the word of his Grace ⁿ , and have subscribed my selfe ,

Your worships in a double obligation , EZEKIAS WOODWARD ,

THE PREFACE ; PREPARING THE EARE OF him , or her , who is a Childe in understanding . My deare Childe ,

HItherto thou hast been an hearer onely , growing up as my papers fill'd ; and as an accession of yeers , through Gods goodnesse , gave some addition to thy growth and capacitie , so did I to the strength & weight of my Instructions .

I suppose thee now growne up , and thy knowledge answerable to thy yeers ; for , though a Childe is made a patterne , yet we must not be like it in understanding . When we were Children , we did , and we spake as children , and all was comely ; but when we out-grew Childe-hood , we out-grew Childishnesse a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex : Strom. p. 51. . We had need of Milke and not of Strong Meate , for we were as Babes , unskilfull in the Word of Righteousnesse ; but now our stature is increased , it were a shame that we should be Dwarfes in the Inward man , the man indeed . They can have no Apologie or excuse for themselves , who are growne up to full yeers , yet have a Childes understanding b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chry sost . Tom. 4. quod nemo laedit , &c. . 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 discerne both good and evill c c Heb. 5. 13. 14. :

Childehood and youth are the Parents seed-time , when they must look to their dutie ; The after-Age is the season of fruit , when Parents expect an harvest of their paines : Children then must look to their dutie , that Parent and Childe may rejoyce 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 Intreaties they have used , ( what my son , and the sonne of my wombe , and what the sonne of my vowes d d Prov. 31. 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 learne quickly ; so will the Horse , the Mule , the Asse , and the Oxe ; put any of these to the Wheele , they will quickly finde out the number of their Rounds , and never after can be deceived in their Account e e Charron of wisdome . . This is nature still , and her field is fruitfull .

But , no Earth there is , that requires more labour , and is longer before it yeelds fruit , then Mans nature ; so decaied and wilde it is growne , and so rightly compared to the Sluggards field , as the person is to a Colt , an Asse-Colt , a wilde Asse-Colt .

The Philosopher reasons this case very pithily f f Plut. de amore prolis . pag. 157. ; He that plants a Vineyard , quickly eates the Grape ; So in other graines ; some few Moneths bring them to our hands againe , and the fruite of our labours to our Eie and Taste : Oxen , Horses , Sheepe , &c. they quickly serve for our use , and much service they doe in Lieu and recompense for a little cost . But Mans education is full of labour and cost ; The increase is slow , the fruite and comfort farre off , not within Eieshot ; perhaps the Parent may kenne this comfort , perhaps he may live to see it , and to rejoyce : perhaps also , he may discerne little hope ; he may live to heare of the miscarriage of his Childe , and see that , which , like a back winde , will put him onwards towards the pit , hastening him with sorrow to the grave .

But In hope the Parent must doe his dutie ; herein also like the husbandman , whose worke is never ended ; something he findes still , that requires his eie , 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 alwaies more in the minde g g In omnibus ejus operibus intelligitur plus semper quàm pingitur : & cum Ars summa sit , Ingenium tamen ultra Artem est . Pliny . l. 35. 10. of the Workman , then the pensill could expresse to the eie 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 Childe may observe both , and much of both ; But the Childe must understand more then it can see , and yet understand it cannot the yearning of the Spirit , the turnings of the bowels , the desire of the heart towards the Childe : It is the Parent , he and she onely , who know the Heart of a Parent . And this , ( as one speaks very feelingly h h Chrysolog . de Arch sy. Serm 33. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hec. to her son Hector . Hom. Iliad . 22. p. 814. Should work very much with the Childe , what Care and Cost , and Labour , and Feare , 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 Childe , it should work upon the Parent very much , To consider , What a barren wild nature his Childe hath taken from him ; Barren to every seed of Instruction ; and , which is the griefe , 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 soyle changed by it , Man will sinke lower into misery then a Beast can . And in ordinary matters here , a Beast may as farre exceed him , as he thinks he exceeds a Beast . Take a man in his pure Naturalls , and we finde 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 supplyed with exquisituesse of sense , saith Basil i i Hex. ham . 9. pag. 100. Nay , there is something more then sense in Beasts , and then vegitation in Plants , saith he in the same place : And so saith the learned Geographer k 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 flye from the enemies of their Lives : Seeing that Bulls and Horses appeare to the sense more fearefull and terrible , then the least kinde of Dogs ; And yet the Hare and Deere feedeth by the one , and flyeth from the other , yea though by them never seene before , and that as soone as they fall from their Dam's , &c.

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 hide pride from our eyes ) they can make good improvement thereof for their safetie , and , some of them , for their Lords-service . Only man , in his pure naturalls , is herein below the beasts ; as brutish as the Swine l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Clem. Alex. Protr●p p. 44. Fish●●●s cannot be tamed nor taught . Basil . Hev . 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 ranke , A Dogge . And not to speake of his logick , which they say , he hath , and the Hunts-man discernes that so it is ; This we must note , because it is so usefully noted to our hands . A Dog will follow m m S e Hist. of the world . 1. Book . cap. 12. sect. 6. Lege Lipsium . C●nt . 3. Ad. Bel. epi 56. &c. Cent 1 epist. 44. Cic. lib. 2. de natura deor . paper . 323. & Scal. exerci . 202. 6. his masters foot ; he will keep of the theife , and the murtherer ; he will defend his master if he be strong enough ; if not , and his master be slain ( for so we reade it hath faln out ) he will stay by the carkasse till he pine away with hunger ; or he will pursue the man of bloud , and single him forth , as if he would tell the beholders , That is the man that kill'd my master . All this a Dog will do , and more then this ( though this is most strange ) as experience hath told us . And why all this ? why ? because he hath received a dry-bone from his masters hand , and , sometimes , a bit of bread : Therefore will this Dog put forth his strength to the utmost , in way of requitall , for his masters peace and securitie .

Hearken unto this all ye that forget God , hearken . Will the Dog do all this , for a dry-bone , and an hard crust n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hex. Hom. 9. ? What will they say for themselves , who love not the Lord Jesus ? what excuse can they finde , who forget their Good Master in heaven , who feeds them , and doth cloth them every day ; who doth preserve them every moment of the day ; from whose hands they receive all good , and nothing but good , nothing , which they can properly call evill . What will they say ? so St. Basill reproves unthankfull man , so like a swine and fish ; so untameable , so unteachable ; so farre faln , even below a Dog . I know not what some may thinke , when they spie a Dog here , and that he is here for this purpose to instruct his Master ; we may thinke him too low a servant ( very faithfull though he be ) for that purpose . But what ever is thought , this I think , nay this I know , and am sure of ; That there is not a Creature in the World , which doth so mightily convince , reprove , ashame mans ingratitude , as the dog doth ; how so ? Because he doth so much , for so little ; And man doth so little , for so much . And let us observe it well , and make this as familiar with us as our dog is , for we shall have no excuse for the neglect of our service to that Lord , who gives us to reape , where we sowed not , and to dwell were we builded not ; we shall have nothing to say , why we are unmindfull of such a Master .

The dog hath led me a little beyond my mark , but not out of my way ; my scope here is but this , to shew , that ( so we are degenerated , so low are we falne ) the Beasts exceed man in their Naturals ; and men in their pure Naturalls make not that improvement of their senses for their Masters service , their owne safety and mutuall comfort each with other , as the Beasts doe ; no cause we should be proud of our Naturals .

And for Intellectuals , being without that , which the Apostle saith , our speech should be seasoned with , the Salt of Grace , they may prove , and ordinarily doe ( like Absoloms haire ) deadly . So , I remember a Knight , that suffered upon Tower-hill , acknowledged , who had not returned his gifts to the glory of the Giver . Nay more , for wee hope better of him ; they make a man more miserable , then the beasts that perish : Achitophel is a sad example hereof , so is Machevil , who , ( say the Italians ) ( so I learne out of Bishop Andrews ) rotted in pson .

Reason and speech , they are the chiefe properties differencing man from a Beast . Reason is the Ratio & Oratio . Crowne of a man ; his tongue , his glory , ( the same word in the sacred Tongue signifyes both . ) But if man shall depose reason , taking from it , Her soveraignty ( I mean in earthly matters ) then will a man be carryed like a horse , that hath cast his rider ; and he will abuse his Tongue also , vilifying that which should have honored him ; and in so doing he will liken himselfe to the most stinking place , that we can passe by , and to the most odious name , that is named under the Sunne ; and so in the end , will fall lower then a Beast can . A Beast can fall no lower then the Earth , nor doth it apprehend any evill till it feele the same ; and when it comes it is soone over , and there 's an end . Which remembers me of Pyrrhoes Hog , that did eate his meate quietly in the Ship almost covered with waters , when all the men there were halfe dead with feare . But now , reasonable Creatures are sometimes perplexed with unreasonable fears ; A mans apprehension may present evils , that are not , as impendent ; which may make his knees smite together ; and with all , the apprehension of the time , that is past , and of that which to come , may torment him too before he come to the place of his torment .

Bee not like the horse and mule then , which have no understanding , for then thy condition will bee much worse and lower then theirs in the latter end .

It may be I shall never call thee to an account , nor live to see how thou hast thriven . But consider this first , what an Heathen o o Plut. de fraterno amore . spake , it is very worthy a childs consideration ; We are charged that we doe ill to none , much lesse to a parent : but it is not enough for a child not to hurt his parents , he must doe them all the good he can ; his whole deportment must be such , such his words and deeds , that thereby he may glad the heart of his parent , else it is wicked and unjust . Marke it , for thus much it implyes : It is not enough that the child doth not actually or positively give the parent cause of sorrow , that were monstrous ; he or she must not privatively rob them of their comfort , or stop them of their rejoycing , even this were impious and unjust : It is not enough , not to grieve the parent , not to give them matter of sorrow , the childe , that doth not more , doth not his dutie ; he must give them matter of comfort and gladding of hearts . This a childes dutie ; let a childe thinke of it , and that an Heathen spake it , from whom a lesson comes double to a Christian .

Consider again what the Lord saith , It is a people of no understanding , therefore He that made them will not have mercy on them p p Esa. 27. 12. . Consider with that Scripture , what the Apostle saith , q q 2 Thes. 1. 8. In flaming fire taking vengeance of them that know not God , &c. If this and that be considered , Thou wilt cry r r Prov. 2. 3. after knowledge ; and lift up thy voyce for understanding : wisdome is the principall thing , therefore thou wilt get wisdome , and with all thy gettings thou wilt get understanding s s Prov. 4. 7. , which only consolidates a man , making him like armour of proofe , or like a rocke , for it fixeth the heart on Him in whom is everlasting strength .

Thou must consider also ; That an account must be given , and the greater thy receits have been , the greater thy accounts must be . Line upon line , and precept upon precept , fills up the score apace . A man looks to reape liberally , where he sowes liberally : And as God did bountifully reward the faithfull servant , so did He severely punish the unfaithfull and negligent . In the last place , consider this , and it sufficeth ; That a worthy name is called upon us , even the name of Christ , of whom the whole Family in Heaven and Earth is named . t t Eph. 3. 15. A name , which will honour us , if we honour it ; which will highly exalt us , if we exalt it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Nazian. Orat. 21. p 378 And this we do , when our conversation is honourable , and as becommeth , in heaven , though amidst the things of the earth . If there be a precise walking , a good and suteable conversation , worthy that name u u The Scripture acknowledgeth them Christians , or the anointed of the Lord , who live Christian-like , according to Christ . , then the Christian is the honourable person , as the fruitfull vine , the best amongst the trees ; or as those , which were very good x x Jer. 24. 5. ; But if we defile y y Read page 36. that name , by an unworthy conversation , then are we the basest of men , like the barren vine z z Ezech. 15. 4. , fit for nothing but the fire ; or unsavoury salt , very bad , and to be cast out a a Christians are the worse , the better they should be ; the more sacred their name , the more accursed their guilt , &c. Read Salv. de Guber . l. 3. ω. the end . and Li. 4. within two leaves of the end . Christiani deteriores sunt , &c. 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 signes and wonders , if such a power were given from above . It is the conversation , which is all in all , and justifies before men .

If I do not the works of my Father , beleeve me not b b John 10. 37. . Our Lord said thus of Himself ; His work should testifie of Him , c c Luk. 7. 21. and be a foundation of their faith ; works are the standard , by which we must be measured also , whether we are in Christ , and Christ in us . If we do not the works of Christ , such as He hath proposed for our example , It is a vain beliefe , a conceit only , To think we are Christians . Our works tell the world what we are , for those , the world sees and heares , and by them we either glorifie our Father in heaven , or give cleare evidence , that we have denied the Lord , That bought us , d d 2 Pet. 2. 1. Redeeming from a vain conversation e e 1 Pet. 1. 18. .

Chrysostome speaks usefully to this point , where he speaks concerning the title of Lukes f f Tom. 5. second Treatise . Thus he speaks , It will not profit , though we could say ; In thy name we have prophesied , cast out divels , cleansed Lepers , wrought miracles , &c. neither this , nor that commended the Apostles , but their Acts , their Doings . And these are , To be chaste , modest , temperate , meeke , gentle , kinde , pitifull ; To bridle our anger , to subdue our passions , to mortifie our affections : In a word , to exercise all grace . This is Action , this Doing ; this tells us we are Christians in deed , living Christians . And it takes of that great objection , which is put in our way ( saith the same Father , and it is of infinite use ) when we stirre up our people to follow Paul , as he followed Christ : we say unto them , ye must imitate Peter , ye must follow Paul ; ye must be like Iohn , and ye must doe as Saint Iames did . What ? even so ; just to that Coppy ? will our people say . We cannot ; it is not possible we should ; there is no strength in us to do as they did : They made the lame to go ; They raised the dead ; cleansed the lepers : so they did , we cannot do so , we cannot follow them . Say not so ( replyes the Father ) say not , that we perswade to impossibilities , things above all strength ; we tell you not , That you must restore the sick ; worke miracles , &c. If so you could do , it would do you no good , it could give you no boldnesse before the Lord in that day : A miracle doth not bring unto Heaven , but a conversation heaven-ward . Imitate the conversation of the Apostles , and ye shall have no lesse then the Apostles did receive . Follow peace with all men , and holinesse ; go about doing good , abounding in the worke of faith , in the labour of love , in the patience of hope g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Nazianz. Orat 3 p. 77. . So the Apostles did , do so , and ye shall have an Apostles reward . For signes and wonders made not the Apostles happy , but a pure life .

The summe is , and this our greatlesson , we have a worthy name , our conversation must be answerable ; we must live , act , do , worthily . We must by a good conversation , build up our selves and others . If we answer our name , we will to our power do worthily in Ephrata , and be famous in Bethlehemh.

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 i Hier epist. l. 1. ep. 55. p. 47. . k Ruth . 4 11.

My prayer and heartie desire is , That the Lord would in that day acknowledge the childe amongst those his children , who are very good k k Ier. 24. 5. . That 's the prayer ; his exposition , this ; The Lord loveth those who are upright in their way , who are hot ; that is , who are burning and shining lights ; who are seething hot , fervent in prayer , zealous of good works : such He loves , in such He rules , with such He dwells , and delights . And He turns not away from those that are cold , sinners of the Gentiles , publicans , notorious sinners , key cold , dead in trespasses and sinnes ; from such cold wretches , ( such we were all ) He turnes not away . But there are middling persons , of a middle temper , halting betwixt two ; or , like a cake halfe baked , neither good nor bad ; neither hot nor cold , such the Lord hates , He speweth them out ; that is , they are an abomination ; His eyes can be no more towards such , then ours towards our vomit , which our overcharged stomacks have cast up , and now our eye doth loath x x Bright . on Revel. cap. 3. 15. 16. Mediocri●as hic est pessima . Nihil in te mediocre esse contentus sum , totum summum , totuni perfectum desidiero . Hier. Lib. 2. Epist. 15. ● . pag. 187. .

My prayer is , thou maist be very good , upright in thy wayes ; hot , fervent in prayer , zealous of good workes ; 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 unlesse the feare of God awes the heart and inclines it ; unlesse He teacheth inwardly , words cannot outwardly . Waxe takes an easie impression from Iron ; Iron not so , but very hardly ; an Adamant takes no impression at all , by all our force , because of its hardnesse ; ( so Nazianzen Epist . 130. ) And such hearts we have ; understand but so much , and it will humble thee , it will hide pride from thine eyes , and then thy eare is prepared , and heart too . And so much as a preparative to the eare , but the Lord bore it ; and to incline thy heart to understanding , but the Lord open it .

This is all the parent can doe , and his maine duty at this point , even to spread this peremptory bent of nature , ( as was a a Preface to the first part . said ) before the Lord , whose worke it is to turne the heart , and to open the eare to instruction , which now followes .

THE CONTENTS .

CHAP. I.

GOds Goodnesse in framing us in the wombe , in bringing us thence ; ascribed to His hand , though yet the sore pain of childe-birth no whit lesse engageth the Childe 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 brake that sacred bond , and were remarkably punished , to page 9. Gods patience in sparing and reprieving us . His goodnesse in ranking us in the highest forme of His Creatures here below ; ho● 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.

OVr frame of spirit , how depraved . A glasse to look our selves 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 miserie . The law of the leper to pag. 28. The love of the Father , and the obedience of the sonne , how figured out unto us to page 30.

CHAP. III.

BAptisme : 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 , Luthers counsell is to be followed . Gods will holy and just : Man willeth his own destruction , to page 34. ( at this point reade the first part page 139. &c. Lips . de Constant . lib. 1. cap. 20 , &c. lib. 2. cap. 15 , &c. Cent. 1. Ep. 58. ) Two things figured in Baptisme 35. 36. Our engagement from both . How sacred our Christian name , how strait 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 : Gods covenant . Christ His obedience hath not abated an ace of ours . Gods law broad , and perfect . The use a true Christian makes thereof . One Root of grace , and but one fruit , to page 47.

CHAP. IIII.

THe root of sinne remaineth . How the branches are kept from spreading , 48.

§ 1. Pride , why called the womans sinne , whence it is , that clothes , haire , &c. do puffe up . Whence we may fetch help against this Tympany , or swelling disease . What considerations most prevalent , and abasing ( from page 48 to page 61. ) applyed to the childe . The grace of humilitie to page 64.

§ 2. Our darling sinne , 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 soveraigne help , next to the awfulnesse of Gods eye , to page 79. the summe and use thereof to the Childe , to page 81.

§ 3. Of profit ; how unsatisfying : what doth satisfie 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 practise . Gods patience towards us , mighty to perswade us thereto . Abraham and Isaac , how meek and yeelding this way ; of the tongue , ( from page 83. to page 92. )

§ 5. Of Censure ; Charities rule ; her mantle ; how largely we may stretch it , according to Chrysostomes and Mr Perkins rule ; A rule in Herauldry of great use to pag. 95.

§ 6. Affections , sometimes the stormes of the soul , sometimes the sweet gale , or winde thereof : like moist elements ; Who boundeth them . Considerations of use to moderate our feare , sorrow , &c. to page 100.

§ 7. Of Discontent ; how unreasonable it is . Considerations teaching us content in present things . Chrysostomes short story very notable , so are the Philosophers 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 Chrysostomes words , and Dr Luthers at that point . The close of the chapter very notable , so is Mr Raynolds meditation , to page 121.

CHAP. VI.

MAriage . A solemne ordinance . I. Our well and orderly entring into that honourable estate . Abuses very many and great touching that point , in young and old . Whose abuse most notorious , and how justly punishable , &c. to page 125. Our rule in treating about a match ; application thereof to the childe . A childe no match-maker : A childe no match-maker : 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 five-fold . The last of the five least thought on , and worse answered , but of infinite concernment , page 138.

II. Our well ordering our selves in that state , as becometh the honour thereof . Affections at the first strongest , how to guide their streame in a right channell ; sinne hath put all out of frame . Chrysostomes 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 headlesse , it cannot lead , or drawes backward , what the wives duty . The head hath a head a grave consideration . 148. A consideration , which may helpe to make up all breaches , and silence all differences betwixt man and wife , out of Chrysostome , Page 149. Grievances rancked under two heads . What is only evill , and to be feared . Page 152. Evils , Imaginary , Reall ; 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 rootes , how snares from plenty are prevented that our foote be not taken with them . Feare , a Catholike remedy ( page 163. ) snares from scarcenesse , how to breake through them , and how to carry and quiet our spirits in them . 165. The houswifes charge , how it may be discharged towards children , what the parents ambition touching them ; and servants ; our charge over them , how neglected ; The houswifes duty engageth the Tongue that it bee apt to teach ; The eyes for over sight ; The hands that they be diligent and open : mercy to the poore inforced ( to page 170. ) Diligence a great thriver : well husbanding the present , makes us secure for the after-time . The family the fountaine of society , how ordered , if it be , as those families whose praise is in the Gospell . The conclusion , ( to page 175 ) .

CHAP. VII .

OLD-Age , as an Haven ; we must doe as men arrived safe there . What questions we must put to our soules , 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 calme Time if youth hath not troubled it . It must be imployed . The lamp of our life must not now blaze-out ( to page 184. ) A grave complaint and counsaile ( page 186. ) who gives understanding , 187. II. How burdensome those yeares . The Grashopper a Burden . When our time is shortest our expectation is longest ; a weake Body , but a strong presumption ; how vaine to think we can turne to God then , when we have turned from Him all our dayes . It is not our Time , nor Gods Time , ( to page 192. ) Fooles delay Time , Children of wisdome not so ( to page 193. ) Two lessons drawne 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 counsell to that purpose ( 197. ) Who may be said properly to live . Groanes not discernable from what spirit they proceed ( 199. ) We make an Idoll 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 , &c. Applyed 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 marre the sense , are noted ; so might many more , if there had been will or leasure to have perused the Book . The Remaines must stand as properly belonging to every person and presse , and expect favour from every one , who knows himselfe partaking of the same common nature . But , if here are more faults then usuall , our excuse is , that the coppy 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 Coppy .

A CHILDES PORTION . The Second Part. Respecting a Childe grown up .

CHAP. I.

What we are taught by beholding our selves in the wombe ; and what , by our outward frame of body .

I Shall now call thee back to look unto the Rock , whence thou was hewen , to the wombe , whence thou was taken ; I shall begin with thee at the very beginning of thy being , that thou maiest take a more cleare sight and consideration even there , of Gods goodnesse ; thy Parents kindnesse ; thy self misery . Assuredly there is no period of a mans age , that yeelds him such a discerning , as this point of time doth , at which he first breathed in this world , and so set forth to runne his race . Therefore I shall reduce thee now to thy primitive originals , and , as it were , lay thee again in the wombe , whence thou Chap. 1 didst spring : That in this way of reduction , thou maiest take speciall notice of two main and principall 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 goodnesse laid out upon thee , when of nothing thou wast made something : some few dayes before , thou wast a meere nothing . That which never shall be , was in as great a possibility of being , as then thou wast . And when thou wast something ( Iob tels 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 wast thou limmed or framed , thence this curious work , not the work of nature , but of an Almighty-hand quickning Nature , and actuating the same . And in seven dayes ( for so experience tells us , saith Hier. Fabricius the Physitian ) that frame had its proportion of all parts . And one half of that work , P. 686. but the better part indeed , is more worth , then a whole world ( thy soul ) so He saith , who went to the price of soules .

§ 2. And as thou must take notice of the hand , that covered thee in thy mothers wombe , 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 hast thou yet considered so much ; then beleeve 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 childe 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 child-birth is not the same in all , nor is the danger ; the Lord so dispensing therewith , though the curse be common . We know what the Mid-wives say , touching the Hebrew women ; and common experience tels us also , that some women there are , who , in this case , speed better then their betters . We read what our Geographer and Historiographer ( for he is both ) writeth concerning the Spanish women , and what he citeth out of Strabo , touthing History of S. George . Histo. of the Sab. Geog. p. 32. a woman there , who rose from one labour to another ; from labour in child-birth , to labour in the field : She was rather an Hedge-woman , then a child-bed woman , and it is with them many times , as we heard . But this we are sure of , that this is that burthen , which is laid upon that Sex , In sorrow shalt thou bring forth children ; and so wonderfull the Delivery is , that we may say with the Prophet , Thou art Psal. 71. 6. He that took me out of my mothers bowels , my praise shall be continually of thee .

† 1. And thou childe ( I suppose thee the eldest , though I would make no difference here , for whether the next in yeers , or the youngest , it will fit very well , and instruct alike in the maine , for which I intend it ) hast as much cause to consider this , as any other ; because of the sore travell thy mother had with thee . ( I will not mention the travell of her soul for thee , that Christ might be formed in thee , though a travell it was also ) she was in hard labour , with the greatest danger of her own life , before thou didst suck in the ayre of this . She might have called thy name Iabesh ; 1. Chron. 4. 9. because she bare thee with sorrow . Such were the pains upon her , and so heavy was that burthen , 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 couldest come in . A strong engagement this to look up to Him , with thankfulnesse , who brought thee to the She sickned the 17. of August , and died the 30. at 9. in the morning , 1631 when thou wast 4. yeers and 7. dayes old . wombe , 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 yeer was currant , and yet not seven dayes runne out of it . Me thinks a childe grown up , and reflecting on it selfe lying in the wombe , and taken thence , should observe a love in the mother as strong as Death . All these turnings of stomack ( part of the mothers 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 Smithes water cast upon his fire , which makes it burn the hotter and the clearer ; for all these sorrows are out of minde , when the childe is in sight , and serve but to encrease the love , and to inhance 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 , Feare every man his mother and his a a Lev. 19. 3. father ; It may be , because the Mother is generally so neglected , or because she so neglects her self . I may not hit upon the true reason , but I can tell a strong reason , why , at some time , the mother may be put , as it were , upon the right hand , and why she should at all times be of high and honorable account with the childe , for she hath bought it deare ( as they use to say ) so deare , that even for her sorrow in Child-birth , the childe must ever be her debter . Suppose we the most dutifull and observant childe standing forth , that ever yet was clothed with sinfull flesh , telling the reciprocation of his duty , and mutuall workings thereof towards The name and nature of the Stork . Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesiod . &c. Quinta aetas . Homer Iliad . 4. Lage Hex. Basilii Hom. 8. 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 answer all in few words , Remember childe ( if thou canst ) the turnings of my stomacke , 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 tyred breath , as if I should never take it in again . Should the mother say no more but this , what she suffered for the childe ( though much she did for it afterwards ; And there is more then nature in it , say some , that so much she did unto it , when it lay like a b b Hom Odys . l. 6. ●●cretius . man after a shipwrack , cast up upon the shoare , the most forlorne and helplesse creature that can be thought of in the world . ) Should she , I say , but tell what she suffered for the childe , when in the wombe , and bringing thence , she hath answered all the childe can say , and left it farre in her books ; so farre , that it can never get out ; death only cancells that bond . The parent , and the childe can never cut scores , or strike tallyes , for they can never lye even .

And so much that thou mayest honour thy Mother , for then thou art as a 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 paternae pietatis immemor ; gratiae genitoris oblitus . Chrysol . de prodigo . Ser. 2. him ( so thou dost do , i● thou dost set light by his admonitions ) . For that is a sinne , which calleth down a curse from the Almightie ; And , though I should not plead my right , and thy dutie ; yet the Lord would do both . Nay , if I should pray against the curse ( as God forbid I should forbeare to do ) yet would it ( according to Gods ordinary dispensation ) certainly fall ; the arme of flesh being too short to keep it off . He is the God of Recompences , He looks up on the breach of that sacred band , betwixt parents and children , ● Si gravaris auscullare parentibus , esto dicto audiens carnifici : quod si neque huic obedire sustines , obedito 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Catachis . Lut● . and will require it . That which Luther speaks is very notable , and may winne much upon a stubborn childe , if any thing will ; If thy neck be so stiffe that thou wilt not bow nor bend , nor relent by all the perswasions & entreaties of thy parents ; then expect that the Executioner shall bend thee . If thou wilt not heare what thy parents say , for thy instruction , thou art like to heare what the Hangman saith , for thy cutting off and destruction ; b b Prov. 17. 11. Carnifex . Trem. Ephes. 6. 1. Sicut post Deu● d●ligere parentes pietas est : sic plus quàm Deum , impietas , Chrysost. in Mat. Lat. tantum . Hom. 26. A cruell messenger shall be sent to a Son of rebellion . If thou wilt not put thy necke under the yoke , thy parents would put upon thee , which is no other , but what God enjoyneth , and for thy good ; annexing a large blessing thereunto : If thou wilt not submit to this easie 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 addes thereto ; That the experience of all Ages , have evidenced the Truth thereof . And for the yet clearer evidensing the same ; This I adde further . I have been young , and am not farre from being old , but never saw I a dutifull childe that went away without his blessing ; nor a childe stubborn and undutifull , to prosper . a a Hist. of the World . 2. 13. 5. pag. 361. The debts of crueltie 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 lesse then a thousand witnesses give in cleare evidence hereunto , and it is worth our giving our eare unto them , and our eye also : For therefore are judgements wrought in the earth , that they might be had in continuall remembrance , like a great mountain , still in the Travellers Eye .

It was written for our Instruction ; That he , who rose up against his father , left behinde him no other , then an heape of stones , a monument of his shame ; and a pillar , the onely 2 Sam 18. 17 , 18. memoriall of his name . Examples there are , an heape of them , of more fresh and bleeding memory , which I shall passe over , and recall to minde Times further off , and give instance only in two , who , because they are very great examples ( examples are rules , and yeeld us the shortest , plainest , and most certaine Instruction ) being persons of the highest ranke and qualitie , are , I conceive , the fuller of use to those of the meanest .

The first is concerning Robert Duke of Normandy , eldest sonne to William the first of England , so famous for his conquest there . This sonne was stain'd ( saith my Author ) with this only fault ; Disobedience to his father ; if I forget not , he tooke up Armes against him thrice , and once un hors'd his father , and wounded him in his arme , ( 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 Roberts younger brothers S. Daniel . p. 41. succeeded in their Fathers 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 yeer , and the reversion of the Crowne ; a succession in his Brothers Throne , in case he survived . Thus they capitulated , and on these termes 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 heire , unlesse he come out of their own bowels ) and consumed divers worthy men in a mightie battell , whereby England won Normandy , and one the same day ( such are the turnings in humane affaires ) whereon fortie yeers before , Normandy overcame England ; And here Robert , who stood in a faire possibilitie of two Crowns ( of England and Ierusalem ) was deprived of his hopes there in both places , and of his Dutchy 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 Cardiffe , where , to adde to his misery , he had the misfortune of a long life ( surviving , after he had lost himselfe , twentie six yeers ) 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 armes , which were reached forth against the hands , which embrac'd him in his swadling clothes ( as the old Father speaks to his Andronicus ) See Turkish Story . pag. 158. and suffering those eyes to be pickt out , that set so light by him , out of whose loynes he descended .

Gods ludgements are as the great deepe , and we are too shallow to conceive of them ; but what lyeth 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 stept over his Fathers head , to his Throne ; That was not the Sons fault , ( saith the Author ) for he had the Crown by resignation from his Father . But Crowns are not easily parted with . The sonnes of Zerviah were too hard for him . The Father was over-powred ( so just was Gods judgement upon him , that before gave up his power to the lusts of others , who quickly set that under-foot , which is every mans master , and so made their King and people miserable ) and The Law is every mans master . M. Aurel. Ant. lib. 10. Medit. 25. pag. 171. then he must resigne what he could not keepe : so the Sonne was put in the Throne , and the Father thrust out . And persons of such eminency seldome finde a meane , betwixt the highest floud of honour , and the lowest a a No meane between highest and nothing . Tacit. supple . p. 8. ebbe of disgrace . If they fall from their pinnacle , seldome do they meet with any stop , till they fall to the bottome .

The Father now unking'd was most miserably contemned , most despitefully used , and then in a most hideous manner murdered : He was forc'd ( such instruments defac'd Majestie meet with-all ) to sit on a Mole hill , whilst he was shaven , and washed with cold water out of a ditch ; but , indeed , he told them , that , in despight of them , he would have warme water at his Barbing , and therewith shed aboundance of teares . Other vile reproaches were put upon him ( as if he had not been anoynted with oyle b b 2. Sam. 1. 21. ) and quickly after , his savage laylour muthered him , by thrusting up an hot Iron into his bowels , thorow an hollow instrument , whereby no outward note might appeare , to bewray how he came by his death : so they gave out , that he dyed of extreame griefe ; and so he did indeed , and of paine to boote . Though this were not the sonnes fault ( so saith the Relatour , and it needs not our debate ) yet the sonne had a punishment , and in a most high kinde , which requires our marke ; for , having so plentifull and able an Issue-Male , as none before him or since ; seven sonnes , whereof five lived to have issue , he had not yet a sonne of his own to sit upon his seat ; He left his kingdome worse then he found it , and a great Inheritance like a large summe divided into Fractions ; all was rent from him before he died , excepting onely the poore Town of Calais . So concludeth the storie and his life ; which secureth those of the highest degree , a a Gen. 41. 32. That their Throne is established in righteousnesse , a conclusion doubled twice , as the dreame b b Prov. 20. 28. 25. 5. 29. 14. , because of its certaintie : And it instructeth those of the lowest degree ; That they be subject to the fathers of their bodies , and that the sonne thrust not into his fathers Chap. 1 § . 2 place , before he be fairely removed , and cold in his grave : It teacheth the childe to honour the father , and to see to it ; That no despight be done unto him , which the childe can possibly keepe 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 digress'd a little , that thou mightest the better learne thy dutie at the wombe , and see how thou art engaged unto it ; I returne againe to Him , to whom all honour , and praise , and thanks are due , for there we left .

§ 2. Thou must yet take further notice of Gods good hand towards thee , and of the wonderfulnesse of His work ; for the goodnesse of God must interveine all along , which way soever our method leadeth ; but while we are upon this point , it must be wonderfull 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 Arithmeticke , whereof , if one be Quis artem quaerit ubi assectus 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 swadling thee in a blanket . He , that took thee from the wombe , 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 expectaba● Angelos . ●mb . 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 farre more excellent Gods pa●ience to a sinner , is the purchase of blood , the fruit of the Gospel . then thou art now , and yet falling from God the chiefe good , they fell from their happinesse , into a bottomlesse gulph of irrecoverable misery , and both at one instant . In the same Chap. 1 § . 3 moment of Time they sinn'd , they also fell , and so fell , that they shall never rise again .

Take notice then thou must of Gods exceeding goodnesse and patience towards thee , in sparing and repreeving thee yet longer ; And despise not his patience , and rich goodnesse : but account , that the Long-suffering of the Lord , is salvation ; and sith he hath graciously spared thee thus long , Labour thou 2. Pet. 3. 15. ( 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 chiefe 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 rejoycing , and is the ambition of my Heart concerning thee , the very butt and scope , where-to tend all my endeavours .

§ . 3. Consider again , as the riches of His goodnesse , so the wonderfull worke 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 stay'd there ; Thou mightest have been such a creature , which now takes the bone from thy hand , and licks the dish , and gathers the crums , that fall from thy table , thereby to sustaine 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 owne demerits , so vile , as a dogge , have the most excellent of sinfull men accounted themselves . And it was the lowest expression of humilitie , and abasing amongst the Hebrews : and so low , did the sense of their vilenesse depresse the excellent and honourable of the earth : Such a creature thou might'st have been ; or a croaking Frog , or a loathsome Toad . It is amongst Austins Confessions ; Thou might'st ( Lord ) have made me even such an one ; or a worme , or a flea , or a flie , 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 impresse 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 dignitie , 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 deale with thee . But according to His goodnesse , He vouchsafed more grace , more honour ; He stamp'd upon thee an excellent image , and then admitted thee not into the lower ranke of His creatures , which lick the dust , and feed upon it ; No , He hath made thee but a little lower then the Angels ; and hath crowned thee , ( as we read one was ) in the wombe , with this honour , That thou should'st be Lady-Princesse over the creatures before mention'd , even over all the works of His hands ( And God said unto them . ) &c. Thus Gen. 1. 26. 28. honourably hath the Lord dealt with thee ; so as , though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. thou art the meanest of many , yet may'st thou take the words of Him , whom God exalted , and speake them out to His praise , For , they are proper and fit well , because so He Chrysost. Hom. 10. in Gen. 1. Chron. 17. 17. hath exalted thee ; Thou hast regarded me according to the estate of a man of high degree , ô Lord God .

Oh , that I could advance and elevate thy thoughts now according to the excellency that God hath stampt upon thee ! That as thy stature is erect and up-wards , thy minde also , that yet more excellent part , might not be low and downwards , groveling to the earth , as if thou couldest finde rest In imo &c. Lact. lib. 1. cap. 1. Lib. 3. cap. 12. & 26. 27. Boet. lib. 5. Mel. 5. unto thy soule , That chiefe good , in the bottom and underneath , where the worme creepeth , and the serpent eateth dust . This is the great mistake The Lord discover it to our hearts ; It is the veyle spread over us , the Lord pull it off , for nothing more evidenceth the wonderfull deordination and disorder which is brought upon mans nature , then this , which I am speaking , doth ; Man abhors misery , yet he loves it in the cause thereof ; he desires happinesse , but he seeks it in the place , and in the things much inferiour to and below himselfe : Look up man , as one said , it is not there ; it is higher . Chap. 1 § . 4 Thy very stature tells thee ; That , thou seekest for , is not under thy foot a a Thy stature is erect and upward ; thy eye can behold the things above : whensoever now thou shalt minde earthly things , and fix upon them , then thou makest thy self , like the beasts that perish , &c. Read this in the 9. Hom. of S. Basil . Hex . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 evill and beast-like conversation match our selves as with beasts , not considering our honour and dignity . It s farre worse to be like a beast in conversation , then to be born a Beast b 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 stampt upon him . Assuredly , there can be no consideration so effectuall , to raise our thoughts and send them upwards , and so fix them on high , there to seek our chiefest good , as is the consideration of that Image , and superscription , which God hath stampt upon us , and appears unto us even through the outward man ; thinke we thereof , and it will raise the spirit to the place , whence it came , unlesse we have that spirit of infirmity , we read of c c Luke 13. 11. , which bows us together so , that we can in no wise lift up our selves : That was an infirmity , the greatest that can be thought of , as now it is the commonest in the world ; and from that uncleane spirit it is , who is stronger then we , and would lay us as low , as himself is . I know not what to say to it , for this infirmitie like an epidemicall disease , rageth every where , and presseth sore clinging us together . It is a spice of our peremptory nature ( before spoken of ) of that crookednesse , which man cannot straighten . To God let us look , and on Him let us wait , till He shall say unto us , as to the woman , Thou art loosed from thy infirmity : for , till that time come , noble Vers. 12. and excellent creatures though we are , the chief of Gods works , yet on the dust we shall feed , and fill our selves , as with the East-winde ; I meane , with that which cannot satisfie .

For this we may be sure of , that as nothing can fit and fill up that stampe , which the seale hath made , but the very seal , which at the first stamp'd 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 , but He , that hath honoured us with such an engraving ; He , Capacem Dei non implet minus Deo . and He onely can satisfie this Image . The eye ( we know ) is not satisfied with seeing , nor the eare with hearing . These Tu Deus , diligenti te , quantum praecipis , ostendis te , & sufficis ei . Aug. Conf. l. 12. cap. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; &c. C●rys . Tom. 6. ser. 1. in Gen. things below us finde us still hungring , lusting , desiring ; and so they leave us , still more unsatisfi'd . But He who hath stampt this ᵃ excellent image upon us , which should shew forth ( as that engraving upon the plate ) Holinesse unto the Lord , He can fit the same , He can fill it up and fully satisfie ; 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 b b Exod. 28. 3● . with thy Image . God can satisfie David , and God onely , c c Psal. 17. 15. Geneva Tran. and then , but not till then , fully , untill he awake out of the dust of death ; for that is the time , when God is all in all : When I awake , I shall be satisfied with thy Image . And so much Let us at length shew our selves men and look up to heaven , that thence we may receive that which is after our Image . Chrys. Hom 9. in Epist. ad Cor. ω. touching thy Image , that thou maist look on it , and behold His goodnesse 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 goodnesse , with His Image , which onely can fit and fill up , which onely can satisfie thine .

§ 4. There is yet another remnant of Gods goodnesse towards this Image of thine ; and thou must remember it to His praise , for it makes up the summe of His mercies , to thy outward man , and very much it makes for che beauty and comelinesse 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 comelinesse of the body , stands in an onenesse and fit agreement of many parts to one . I call this goodnesse of God a remnant of His mercy , or fagge-end thereof , not that it is so ; for the mercy I shall remember thee of , is the verie 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 fagge-end in our esteeme , 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 commonnesse 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 defac'd . ) 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 a Facies homini tantum . Plin. Nat. Hist. li. 11. ca. 37. man ) given thee two ; for one tongue , two ; or for two eyes , two eares , 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 haires , and they excrements of the body ) yet , had He of them given thee but one , that want had taken nothing at all , from the bulke of thy body , but very much from the ornament thereof ; so much , that Si unum radatur supercilium , &c. 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 , then an excrement might ; and if not an excrement , but deformitie would have followed , then , much more , if thou hadst wanted some excellent or more usefull part . Thou hast thy parts , childe , in weight , and in number , and in their order too , and due place , comelinesse , and proportion in all . Thou art not wanting , And why think'st 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 adjutor memoriae . Brightm . Revel. ● . 1. pa. 91. His common place book ; He speaks to informe man , and therefore to his capacity , for he is dull and slow to understand . That , which we will not have forgotten , nor omitted , nor slipt 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 maist use it , thou hadst wanted thy glory , though otherwise , and by abuse , it is a world of wickednesse . But had'st thou wanted it , thou wouldst have said , Oh , what a mercy is it ! what an happinesse to have whereby to expresse my self ! Whereas now a Shepheard takes more content with his dogge , then with me , one that cannot deliver my meaning a a Aug. de Civ . Dei . l. 19. c. ● . . It is so with the eare 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 summe of them ! how great thinkst thou ? put them all together as they are , and behold them , and thy self 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 summe 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 Nazianze . hath said before me ; So excellent and beautified a creature is man , when he hath all his parts , comelinesse and proportion in all . I could be large here , but praise would be the summe of all , and praise is comely ; Oh that men would praise the Lord for His goodnesse , and the wonderfulnesse 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 Souldiers well disciplined , or as an Army with Banners ? We must needs grant , it is so ; it is gracefull in the eyes , as the contrary , an inconformity and disorder in parts , would have been as unseemly , as to see Souldiers breaking their Ranks , or an Army routed . Then consider but this , what then is the beauty of a well-ordered soule ? 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 Sunne , which worketh upon all inferiour things , but is not wrought upon by them ) above forms and stormes too , in an uniform way , in a constant course and tenor , like it self , sutable to its own dignitie , 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 formed thee in the wombe , He brought thee thence , ( and yet thy engagement to thy parents no whit the lesse ) He gave thee a being amongst the creatures , and those of the highest ranke ; He put thee into an house , like a rich Heire , ready furnished a a See Chrys●st . 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 doest not want one of them ; and how great is the summe 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 doest 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 farre 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 Gods workmanship , His building , wonderfully were we made by b 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 c Psal. 138. 8. We are the workmanship of thy hands ; and as strong is this ; Created in Christ Iesus unto good d 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 alwayes 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 childes well-doing , the very garland of their hope , and sore travell under the Sunne , and a very cordiall to their drouping 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 our selves , when we foresaw nothing , not 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 carelesly behold him . If now he be out of the cradle and the armes , and can do more then creep by the wall , we shall see it still in harmes-way , now pu●dering in the fire , then in the pot of seething liquour , then up the stairs it will creep , and down again it tumbles , with little or no harm : And if it can break the mother prison , we shall see it marching in the streets , presently in the Carts 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 necke for an apple , or a lesse matter . Like a Lapwing it is , Squerill headed , still skipping into danger , not so quicke 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 carefull with all his care ; nor the tender hand and eye of the Mother , though both still helpfull and wakefull : neither this nor that was it , which provided for the childe , and secured its safety : but the providence of the Almighties eye ; 2. Kin. 4. 13. His good hand upon the childe , 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 . Plinie reckons no fewer then 300. from top to toe ; I mention but two , and they be capitall ones , the Evill and the Falling sicknesse , very incident to children , and makes their life but a death to themselves and friends . That we have been preserved and delivered thus and thus , what a mercie herein ! what praise therefore !

3. He hath ranked us in His highest form , amidst His chiefest creatures ; that our thoughts should be on high , and our wayes on high . Noble creatures we are of an heavenly stamp , impresse and superscription , that our carriage and deportment should be answerable . Oh then how is it , that the horse and the mule , which have no understanding , should teach their Lord , and this Lord so brutish , that he will not be taught by them ! We put bits in our horses mouths , and they obey us . The dogge follows our foot , and will be struck by our hand ; the d d Jer. 8. 7. Storke , the Crane , the Swallow know their season ; The e e Isai . 1. 3. Ox knoweth his Master , and the Asse his Crib : but man is become brutish , he considers not . Every f f Jam. 3. 7. kinde of beasts , and of birds , and of Serpents , and things in the Sea , is tamed , and have been tamed of mankinde . But man is the unruly creature ; the ungoverned person , yet hath he reason to guide him ; Reason , I say , the crown and dignitie of a person ; when the naturall powers and noble faculties are entire and sound ; a great good mercy , go to Bedlam else , and enquire we there , but that we need not do , we need but go , sit down , and hearken there , and then we must needs say , Oh what a blessing is it , what a mercy ! that we have the use of reason , that our understanding part is sound and perfect : He hath reason , I say , to guide him ; the fear of the Lord to awe him ; His word to instruct him ; and if he be not guided , reclaimed , taught , he will have no excuse , no pretext for himself : for , saith g g In Gen. Hom. 9 p. 85. Chrysostome , man tameth the Lion , and he leads the Beare , and he frays the Serpent , that he hurts him not ; thou art unexcusable then , O man , if thou art an u●●overned creature ; so the Father reproves man made in 〈◊〉 image . And Elihu to h h Job 35. 10. 11. Iob , gives us as full a reproofe , and concludes the use , saying , But none saith , where is God my Maker , who giveth songs in the night ? Who teacheth us more then the Beasts of the earth , and maketh us wiser then the fowls of heaven ?

4. Lastly , he hath given us our parts , proportion , and comelinesse in all , nothing wanting ; what praise therefore ! we have the candle of the body , whereby we escape the pit under us , and the rock before us : a great mercy , ask him else , who at noon-tide gropes his way as in the night . We have tongues , whereby we may make our thoughts known : and eares we have , whereby we understand what others say to us . The nose beautifies the face , we must not forget that , for a great ornament it is , as the want thereof defaceth , and disfigureth , nothing more : the Virgins thought so , who ( saith the i i Barthol . Anat. li 3. c. 10. p. 143. ω. Anatomist , and out of our Chronicles too ) cut off their noses that they might prevent , both love , and lust from their amorous but bloudy conquerours . This organ we have , a great comelinesse to the face ; and the stomacks taster it is , of as great use also . We have hands both , the instrument k 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 nose , but smels not ; a tongue , but speaks not ; eares two , but hears not ; no more , then the deafe l l In Scotland Heylyne Geogra . pa. 503. stone , we read of , or then , if there were seven walls , betwixt him , and the speaker , ask him ; and him , who hath no hands , or but one , or if two , yet no use of either , ask him ; and him , who hath no feet , or but one , or if two , yet walks not , ask him . Ask we this man and that , and the other , and say we , what we are assured , these defective persons would all say : Oh what mercies are these ! of what use and account ! how pretious should these be , everie one in respect of both their use and esteeme ! How do these organs , these instruments , adorn , beautifie , honour the outward man ! how serviceable are they thereunto ! Oh how should we serve our Creator , who hath made us so ! how should we not give all , and every part to serve Him , and to advance His glory ! And so much , so little rather to the outward frame of body ; and to the great and many instructions therefrom . The inward frame of spirit comes now in the second place to be treated of .

CHAP. II.

Chap. 2 Our inward frame of spirit ; how , naturally , depraved .

THou must now take a view of thy inward frame , the frame of thy revolting heart : revolting , I say , from Him , who hath done all this for thee , whereof thou hast heard ; who summes up all things in Himself , being all sufficient , the fountain and Ocean of all our happinesse ; from Him are we parted , and to cisternes we are come , to creature-comforts , which emptie faster then they fill ; yet , after them our hearts wander , from creature to creature ( for so our comforts here lie scattered ) like the Bee , from one flower to another , seeking fulnesse but finding emptinesse , for our owne findings are sinne and death . Such a generation we are , and so degenerated , even from the day that we were born ( for Grace makes the difference , and separates , not the wombe ) polluted in our owne blood , to the loathing of our persons , and the magnifying of His grace , who regarded so low an estate , making it the object of His pitie . So here in this Chapter I can make no division ; for , though I am to speak of a Body , which hath many members ; of a Root , which puts forth many branches ; yet is it but a body of death , a root of bitternesse . And so spirituall it is in working , so speedy and quicke , and with such consent , and agreement also , that I can see no more reason to divide here , then Abraham did to divide the Birds , But them he divided ᵃ not . It is sufficient to shew this body , as in b Gen. 15. 10. a glasse darkly , how filthy and lothsome it is . And for this purpose , we will look on the 16. Chapter of Ezechiel , which gives the clearest reflexion , and as fully sheweth a man to himself , as any glasse in the world . But then the eye must have a property , which the outward hath not , to look inward , and to see its self , which imployeth , it hath received an anoynting from above . But whether we have it , or have it not , ( Ezek. 16. ) a fit glasse it is to see our selves in . If we could lay our selves close up on it , as the Prophet applyed himself to the child , the proud heart would fall , the haughtie looks would down . And therefore , That thou mayst take shame to thy self as thy just portion ; and the more advance God , and the riches of His goodnesse m m Here is ground of comfort , and for firme resolution , said Staupitius to Luther , in that you stand for that Doctrin , 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 face like a flint , said Luther . Com●o● Galat. 1. 12. & ch . 2 6. according to the doctrin of the Gospel ; ( God is never exalted , till man is laid low ; nor is Christ precious , till we are vile ) Consider thy selfe well , and begin there , where thou tookest thy beginning . There thou shalt finde the first Corner-stone , in thy foundation , was laid in bloody iniquities , in which thou wast conceived ; The very materialls of soul and body , whereof thou dost consist , were temper'd with sinne , like the stone in the wall , and beame out of the timber ; so as they cryed out , even the same moment thou wast born , rase this building , rase 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 bloud , which speaks better things , then the bloud of Abel . And that cry , was heard , so thou wast graciously spared ; and behold what riches of grace , here are shew'd unto thee ; for , thou wast then as wholly naked and stript of all goodnesse , as thy body was being newly born ; and as wholly invested with the worst filthinesse ( 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 n Tantillus pu●r , tan●us pecca●or . a very little childe , but a very great sinner , not after the similitude of Adams transgression , for sinne was actuall in him , breaking a Commandement ; Originall in thee for thou brought'st it into the world with thee ; And a world of wickednesse it is , defiling thy Body , & setting on fire , not thine own only , but the whole course of nature ; for thou hadst an hand ( to use Mr. Boltons words ) in that fire-work , which blew up all mankinde ; he means in Adams transgression ( in whose loins thou wast , as a branch in a common stock ) which brought forth such a bloudy sea of sinne and sorrow into the world .

I will hold thy thoughts at the wombe , so may'st thou the better know thy selfe for ever after ; From thence thou cam'st into the world , a sinke , a Sodome of all filth and impuritie . Thou hast inherent in thy bowels secret seeds , and imbred inclinations of all sinne . The principles of Hazaels bloudy cruelties , of Athaliahs treasons , and Iezebels lusts ; The wombe , the seed of all the villanies , that have been acted in the world , which Saint Paul hath sum'd up together in his first chapter to the Romanes . 1 Tim. 1. 2 Tim. 3.

Thou hast within thee the spawn , the fomenter , the formative vertue of all that hellish stuffe . All those flouds of ungodlinesse , have no other originall fountain , from which they issue , then this sinne , thou art now taking a view off . Thy Heart is the Treasury of all that wickednesse , 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 sinne to its first originall ( if thou could'st so do , thou would'st feare it more , and flie from it faster , then Moses from the serpent , for more active it is and hurtfull ) if thou hast not learnt so much , yet then learne now , and follow the streames , they leade to the Spring-head . Know then , whatsoever vanitie , ignorance , or darknesse is in our minde ; whatsoever swarmes of foolish thoughts , whatsoever insensiblenesse in our conscience , whatsoever disabilitie or enmitie is in our Will ; whatsoever unfaithfulnesse o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 2. 1. leaking or running-out in our memory , whatever leaven or corruption in doctrine or manners ; whatsoever bitternesse , dissentions , wars , devouring words ; To conclude , whatsoever we have found in our selves , or observed from others , to breake out of the mouth , at the eye , like the purging of a corps , now the soule is out ; All this is but the issue of this body of sinne , which thou carryest about thee ; All that , hath no other originall fountain , from which they issue then this sinne .

When we let our tongues , and eyes , and eares , loose and at libertie , keeping no watch over the one , nor making no covenant with the other ; when , I say , we doe thus , set the doores , windows and all open ; we then commonly excuse our selves thus ; That though we speake merrily , yet our minde is good ; And though our eyes wander , yet our heart walkes not after our eyes p p Job 31. 7. ; And though we let in vanitie by the eare , ( as the wooll sucks in water ) yet we can keepe the inward man cleane and pure ; this is our excuse , and we would be pardoned : But the excuse is worse then the fault ; for we must know , That the tongue , the eare , and the eye ( these doores and windows of the soule ) The feet , and the fingers ( there is a q q Prov. 6. 13. speaking with the one , and a teaching with the other ) All these are but as a little Comentary upon the great Text of the heart ; they do but serve to make plaine , so as he that runs may read , what lewdnesse and frowardnesse lyes in that depth , involved there in more hid , darke 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 thougbts r r Fabricatur . Prov. 6. 14. hammer mischiefe . Out of that aboundance the mouth ( so of the rest ) filleth and emptyeth it selfe . If there be a little vanitie upon the tongue , we must conclude there is much in the heart ; if the eyes be full of adultery , then the measure of the heart * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. Tom. 6. Relig. p. 597. What wickednesse will they stick at in secret , who proclaime their folly openly ; &c. saith Isid. Pelusit . lib. 2. ep. 153. is pressed down running over . That vanitie , which is shewed openly by the outward members , is but like the money a rich man carryes in his purse , to be laid forth upon all occasions , compared 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 aboundance is in the heart , there is the treasury : And this thou carryest about thee . Nay , it is within our earth , more inwrapped within our nature , then the Ivy within the wall , as fast as with a band of Iron , and Brasse . And it is ( as was said ) the acting , sinning , brooding sinne , the fountaine and inlet of all we can call evill ; The first matter of all our misery ; The tinder of lust , disposing us to evill , and causing an aversnesse to all good : This is the treasury , thus we have look'd into the aboundance , that is in the heart of every mothers childe : In all it doth not breake out alike , God in mercy to mankinde , and for preservation of society , restraining the dominion , and over-ruling it in some ; And some again having received more grace , prevailing over the same , with the wrestling of God ; strong wrestlings s s Gen. 30. 8. . But within us this aboundance is , I meane , this sinne dwels within the best of men ; The life thereof is prolong'd t t Dan. 7. 12. , though the dominion is taken away . And its kingdome , ( to allude to that place ) is partly strong and partly broken u 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 loath themselves , witnesse 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 bloudy persecutor , we are earth mingled with bloud , and to the same fiercenesse we should proceed , were we not renewed or restrained . ) x x Gen. 32. 10. Lesse then the least of Gods mercies , said Iacob . What am I ? a dog , fit to lye under the table ; a dead y y 1 Sam. 24. 24. dog fit for the ditch ; It was the lowest expression of humilitie , and we know whose it was . It is Thy z z Lam. 3. 22. mercy we are not consum'd , 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 a 1 Cor. 15 9. . And to mention but one neerer our own times , a true b b Antipapa● . Bright . on Rev. 2. 13. Antipas , a faithfull witnesse , a holy-man , yet thus vile and abased in his own eyes , and feeling ; I am as dry as a stone , a most miserable hard-hearted man , an unthankfull sinner ; Thus subscribed he his letters , Humble Iohn Bradford .

And this is the reason , why I would have thee , childe , 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 in to the bottome ; 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 sinne is fastned , else we sow among thornes : Slight not sinne here ; b b S. C. pag. 226. Corruption , the lesse we see it , and lament it , the more it is ; sighes and groanes of the soule , are like the pores of the body , out of which the sick humours spend and become lesse . Here thou must begin thy repentance , for this sin thou must be humbled , more then for actuall sinnes ; for this is the acting brooding sinne , this , as was said , is that which breeds and foments all our trouble .

It is c c Soules conflict , pag. 192. good to follow sinne to the first Hold and Castle , which is corrupt nature ; Indeed the most apparent discovery of sinne 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 sinne throughly , untill we consider it in the poysoned root , from whence it ariseth . That , which least troubles a naturall man , doth most of all trouble a true Christian : A naturall man is sometimes troubled with the fruit of his corruption , and the consequents of guilt and punishment , that attend it , but a true-hearted Christian , with corruption it self ; this drives him to complaine 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 actuall sinne , 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 then the effect ; so in ill things the cause is worse . There is more heat in the furnace , then in the spark ; more poyson in the root , then in the branch ; more bitternesse in the spring , then in the streame . It is not actuall sinne , that only or primarily defiles me , I must look back to my first originall , I was tainted in the spring of my Nature , that is worse , then any of those filthy streames 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 d Dr. S. S. C p. 195. 196. if we could but one whole houre 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 sinne , even of the sinne against the holy-Ghost , is in us ? And to heare of any great enormous sinne 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 bottome , before we see the vessell shaken . Sinne may lye 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 faire meadow . We know not our own hearts , till an occasion be offer'd , nor then neither , unlesse we plough with Gods Heifer , till His spirit bringeth a light to ours . I hold thee the longer at this point ; Because it is the maine point . The more we consider the height , the depth , the breadth , & the length of this misery , the more shal we be humbled in our selves , and magnifie the height , the depth , the breadth , and the length of Gods mercy in Christ . e e Pag. 213. The favourers of Nature , are alwayes the enemies of Grace ; This , which some thinke and speake so weakely , and faintly off , is a more enemy to us then the divell himselfe ; a more neere , a more restlesse , a more traiterous enemy , for by intelligence with it , the divell doth us all the hurt he doth , and by it maintains forts in us against goodnesse .

Therefore slight not sinne here , nor thy misery by sinne ; According to those steps thou canst go down into this depth of thy misery by sinne , thou shalt rise upward again to the greatnesse of Gods love in Christ , and so fetch happinesse 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 sinne ) 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 sinne to the uttermost that thou may'st magnifie the grace of Christ . Lessen not , mince not sin , in hope of pardon . Little sinne 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 Davids acknowledgement ; f f Psal. 38. & 7. There is no soundnesse in this flesh ; no part of health or life in our sinfull nature , which was most fully signified , in that , which was most remarkable ( saith Mr. Ainsworth g g Ainsw . Levit: 13. 15. Plurimum prof●cit , qui sibi plurimum displicere didicit . Cal. Inst. 3. 3. 20. . ) in the Law of Leprosie ; That quick or sound flesh in the sore , should be judged leprosie , and the man uncleane ; whereas , if the leprosie covered all his flesh , he was pronounced clean . Hope not then in small sinne , but in great mercy ; and that it may not seeme small ( for that is the feare ) think thus ; Can that pollution be small , which hath past through so many Iordans , yet cannot be cleansed ? Can that root be any other then a root of gall and bitt●rnesse , 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 he wed at , and yet growing again ? Can any sparke 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 loath thy self , or passively , that thy person should be loathed : Cause of loathing there is , & of despairing also , in thy self , but not in another : Cause to go out of thy self for mercy , no cause to despaire of mercy : A great sinner hath a mighty Redeemer , but he wil not roul himself upon Him , That is mighty , till he feeles himself to be such a sinner as we heard , a great sinner ; which consideration will drive the soule upon another rock , if we observe not how the Prophet pleads for mercy upon this very ground , Because his sin is great h h Psal. 25. 11. . The glory of God is great in the salvation of great sinners : And by putting confidence in Him , Who is mightie , we lay Glory and Majesty upon Him ; for to those words we may properly allude , i 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 out-casts , to the loathing of our persons , in the day that we were born , when we lay polluted in our own bloud , 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 sinne , as the the Prophet himself upon the childe , we shall finde it equall to all dimensions .

And this is the Love of Him , who gave His Sonne ; and the obedience of that Sonne , who gave Him self for our ransome , 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 , eternall wrath ; not in respect of its duration , for it was of a short continuance ; but yet eternall , in respect of the excellent dignitie of the person suffering , who was the eternall Sonne of God .

And this He suffer'd , 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 lye heavy for sinne , yet it is but for present , but the wrath to-come seizeth upon the soul , and lyeth upon it to all eternitie l l Omnis peccator peccat in suo ae●●rno . ; 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 houre may come ( saith m m Disc. of Just. pag. 519. Mr. Hooker ) when we shall think it a blessed thing to heare , That , if our sins , were the sins of Popes and Cardinals ( ours are very great , having had a clear sun-shine of grace so long , & yet not walked as children of the Light ) the bowels of the mercie of God are larger . I must reade his following words too , I do not propose unto you a Pope with the neck of an Emperour under his feet : A Cardinall riding his horse to the bridle , in the bloud of Saints : but a Pope or Cardinall sorrowfull , penitent , disrobed , stript not only of usurped power ; but also deliver'd and recalled from errour ; Antichrist converted , and lying Chap. 3 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 beleeve , whom he maketh the righteousnesse of God ; re-instateth 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 heartie desire is that thou mayest trust , and dwell for ever ; then happie art thou , and for ever happie , for this Rocke is Christ , from Him issueth water of life , healing sinne , washing away guilt ; sweetning 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 cals Him : ) cleave to Him , He hath strength enough ; enough 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Protrep . p. 51. against all assaults from within , from without . He and His righteousnesse answers all , makes us firme and stedfast like an everlasting foundation , the gates of hell , nor policie , 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 counsellour , 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 Baptisme . 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 dignitie we are falne , into what a depth of miserie ; That the Scripture speaks not in vain , The o o J●r . 17 ● . heart is desperately wicked . It is for hardnesse , like the nether mil-stone , the Rocke , 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 poyson , malignity , and rage , that is in it , a Lyon , a Dogge , an Adder , a Dragon , an Aspe , a Viper ; in point of uncleannesse , 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 b Ezek. 16. ω. , but in acknowledging our selves , unclean , vile , lothsome ; and in magnifying the abundant treasures of grace , and riches of mercies , in and through Christ , freely offered and secured unto us , in Baptisme , which now comes to be treated of , &c.

CHAP. III.

Baptisme ; the outward ; the inward ; the secret and mysterious working thereof .

BAptisme , wherein sacramently is a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pretium Redemptionis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lavacrum . bloud to justifie , and water to sanctifie ; even all Christ in that signe of water , to quicken , to renew , to sanctifie . 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 righteousnesse ; here we are made one with Christ , as a branch with the vine , as a member with the body ; we are Christs , and Christ is ours ; we are as truly united unto Him , as is my hand to my arme , my arme 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 neere union there is , and it is sealed unto us in Baptisme : I meane not that ( as was said of circumcision ) outward in the flesh , made with the Hand , sprinkling the face , which doth but tye us to the body in an outward profession , as a graft to the stocke , 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 b Jer. 7. 19. , but exposeth us rather to more wrath . And this outward Baptisme , which , without an inward work , cleanseth not , is as much as the Baptist , that is deputed by the Church , can administer . Iohn , who was the greatest , that was born of women c c Matth. 11. 11. , could reach his hand no further then to the outward water , and dipping therewith . It is the Baptisme 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 sinnes , may glory in their fountain , opened for sinne and for uncleannesse d d Zech. 31. 1. , and in their priviledges , worthy to be gloried in , as we read a great Emperour did , more then in his Imperiall Crown ᵉ ; for what greater glory is there , then to o o Aust. de Civit. Dei . l. 5. c. 26. be of the off spring of God , to receive the adoption of sonnes , 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 winde , which bloweth where it listeth , &c. and as indiscernable to sense , as is the knitting of the bones in the wombe , and covering of them with flesh . What we cannot conceive , pray that we may admire ; what we cannot understand , pray we , that we may experimentally finde 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 alwaies , 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 extraordinarie revelation , so , nor by prying into his secret Decree , how there He hath disposed of them . This will , as by fixing our weake eye upon a strong object , blinde us with light . It is a ventrous , and a bold coming unto God , and most dangerous also , for if we climbe up unto His Decree , we shall fall into the gulfe of despair , because we come unto Him without a Mediatour f f Hic sine m●diator●●es agitur , & disputatur de Dei beneplacito ac voluntale , in quam sese Christus resert . Luther Psal. 22. P. 337.

In doubts of Predestination , begin from the wounds of Christ ; that is , from the sense of Gods love in Christ , we should rise to the grace of election in Him , before the world was . It was Luthers counsell , and he found it of force against the devises of Satan g g De praedestinatione disputaturus incipe à Christi vulneribus & statim Diabolus cum suis tentationibus recedet . Mel. Ad. in Staupicii vita . p. 20. .

The way to melt our hearts into a kinde repentance for sinne , is to begin from the love of righteousnesse , and of God , all figured out in Baptisme , as well as in the Supper . And this also was Staupitius counsell to Luther , whereby he made the practise of repentance ever sweet to him , whereas before nothing in all the Scripture seemed so bitter h h Vera est ea poenitentia quae ab amore justitiae & Dei incipit , dixit Staupitius , Quae vox ita aliè in animo Lutheri insedit ut nihil dulcius suerit deinceps e● poenitentia , cum a●tea eidem in totâ Scripturâ , nihil ●sset amarius . Mel. Ad. ibid. vita Staup. .

But now suppose our case to be this , and it is most likely to be so ; that we finde no work of the Spirit upon us , no change wrought by His renewing grace ; we are , as we were , not cleansed from our old sinnes : we have passed over this Iorda● , 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 lesse then the price of the blood of God , yet we have not consecrated our selves to Him , who hath so dearly bought us , yet we have not accepted Him for our Lord ( though we are His purchase i i Rom. 14. 9. , and for this end He died and rose again ) but other Lords rule over us : And though we be called by His name , yet we walk in our own wayes , 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 , then Luthers counsell is observeable , which is this , To enter into our closet , there to spread our selves before the Lord , in humble confessions , as followeth .

k k Oportet nos esse tales , ( scilicet verè poenit●ntes ) & 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 tal●s sum ego miser , quod sentio me nolle neque posse ; qua●● tuis prostratus pedibus , &c. Concione de poenitentiâ . An. 1518. Lord , thou hast set a fountain open , but to us it is sealed ; Thou hast bid us wash and be cleane ; we cannot , we are no more able to wash our selves , then we can take out the seeming spots in the Moon . Thou hast said , When will it be ? &c. we say , it will never be , no , not when the Rocks flie in pieces , and the earth shall be no more ; but then it shall be , when thou , giving that thou commandest , art pleased to make us , as thou wilt the heavens and the earth , all new . Thou hast commanded us to come unto Christ , that we might live ; we cannot come , no more then Lazarus could , by his own power , cast off his grave-clothes , and turn up the mould from over his head , and stand up from the dead . We are bound up in unbelief , as within gates of brasse , and barres of iron .

Thou hast said , Turn ye every one from his evill way ; we say , we cannot turn r r Lay down thy heart under the Word , yeeld it to the Spirit , who is , as it were , the Artificer , & can frame it to a vessell of honour . Mr. Reynolds on Psal. 110. pa. 42. , no more then we can turn that glorious creature , which , like a Gyant , runnes his course ; so gyant-like we are , and so furiously marching on in our own wayes of sinne and death . This is but part of our confession .

2. We must acknowledge also , that righteous is the Lord in commanding what is impossible for man to do : Because the Lord did not make things so at first ; He gave us a great stock to deale and trade with , but like unfaithfull stewards , we have wasted the same , and so have disinabled our selves . Our inability was not primitive and created , but consequent , and contracted ; our strength was not taken from us , but thrown from us . This is the principall point of confession ; our inabilitie comes out of our own will s 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 finde that I neither will , nor can , before . D'S . S. p. 215. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. To be feverish is not voluntary , but my intemperance , which causeth a fever , is voluntary , and for that I am deservedly blamed & pained . No man chuseth evill as evill . Transl . out of Clem. Alex. Stro. l. 1. p. ●28 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sin is my voluntary act . Loco la●d . l. 2 p. 294. C●sset volun●●s propria & non erit inf●●nus . originally , we will not be cleansed ; as Tho: * * Joh. 20. 25. so say we , in effect , not , we cannot , but we will not , we will deny the Lord , that bought us : we will not come unto Him that we may live ; so stiffe are our necks , and so hard our hearts , that we will not turn : for though out of the very principles of Nature , we cannot but desire happinesse , and abhorre miserie , yet such a deordination , and disorder lieth upon our Nature , that we are in love with eternall miserie , in the causes , and abhorre happinesse in the wayes that lead unto it , our will is the next immediate cause of sinne ; it puts it self voluntarily into the fetters thereof ; Necessity is no plea , when the will is the immediate cause of any action .

Mens hearts tell them they might rule their desires if they would ; For tell a man of any dish , which he liketh , that there is poyson in it , and he will not meddle with it ; So tell him that death is in that sinne , which he is about to commit , and he will abstain , if he beleeve it to be so ; if he beleeve it not , it is his voluntary unbelief and Atheisme . If there were no will , there would be no hell , as one saith . And this is the confession which goes to the core of sinne ; and it must not be in word and in tongue , but in deed and in truth , for it is the truth . And if we can thus spread our selves before the Lord , if we can willingly and uprightly t t Read our second Reinolds on Rom. 7. p. 262. own damnation , as our proper inheritance ( to that the heart must be brought , and it is the Lord that meekneth it so farre ) if we can willingly resigne our selves ( for nothing is left to man but duty , and resignation of himself ) it is not u u Op●rtet pium animum velle nescire Dei secre tum superse , &c. Impossibile est eum perire , qui Deo gloriam tribuit , & eum justificat in omn● 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. 18. possible then that we should perish . He will make supply of His strength , what is wanting in ours ; He will give , what he commands ; He will give clean waters ; He wil create peace ; He wil strengthen our hand to lay hold on rich , and precious promises . And then we cannot possibly be barren or unfruitfull in the knowledge of the Lord Iesus Christ ; we cannot but gird up the loins of our minde , giving all diligence ( x x 1. Pet. 1 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Shew me a man , that ever lea●nt an ordinary Trade , or lived upon it , with ordinary diligence : point me to a man , that was bad , yet laboured to be good ; or , who was good , yet took no pains to be better . Chrysost. in 1. Ep. Ad Tim. cap. 1. Hom. 1. About ordinary things , very easie matters ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) we take extraordinarie paines : but great and extraordinary things we think we may attain sleeping . Chrysost. 4. Tom. de Vita Monast. cap. 7. ordinarie diligence will not get ordinary preferment , much lesse will it a Crown . ) The Scripture saith , Giving all diligence , waiting the sealing and testimony of the Spirit , and walking in all the wayes of righteousnesse , whereto the Apostle presseth at the end of everie Epistle : for whom the Lord justifieth , He sanctifieth ; and if we finde no fruits y y For the certaintie of faith , search your hearts ; if you have it , praise the Lord . But if you feele not this faith , then know that Predestination is too high a matter for you to be disputers of , untill you have been better schollers in the School-house of Repentance and Justification . I wade in Predestination , in such sort as God hath opened it . Though in God it be first , yet to us it is last opened . De elect●one judicandum est à post●riore , &c. 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 justifie before men ) then we do ill to boast of a burning light , which is our justification , and more hid within . Nor is it a point * * Non est bone solidaeque fidei sic omnia ●d voluntat●m Deireserre , & 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 a 1. Thes. 4. 3. , even our sanctification , and this belongs to us , even subordinately , to serve Gods providence , with our own circumspect fore-sight , care and labour , knowing , that His providence doth not alwayes work by miracle . I do not blame them , nay I commend them , who say still , If God will , and referre all thither ; but I blame them much , who say , If God will , He will perswade me , He will convert me , in the meane time they do just nothing . A faire speech this , to say , If God will ; but a soule practise , in the meane 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 Baptisme 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 feele not that inward power . Now I come to that in Baptisme which speaks to our Eye and Eare.

We had our Sureties in Baptisme , who stood and promised in our steeds ; which solemne custome , and the fitnesse of it , I leave to the discission of the Church , whereunto we may see reason to yeeld z z Mr. Hooker Eccles. Pol. l. 5. Sect. 64 p. 336. ; leaving that , these two things are clearly figured out unto us in Baptisme , a death unto sinne , a life unto righteousnese ; and both these , in the death and resurrection a 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 dayes of His flesh , there went virtue out from even the edge of His garment to do great Cures ; then , much more , from His owne self , and from these most principall and powerfull 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 mortifie it ; from His resurrection , a power , working on the new-man ( the spirit ) to quicken it ; a power able to roll back any stone of an evill custome , lie it never so heavy on us ; a power able to drie up an issue , though it have runne upon us twelve yeers lo●g , these are Bp. Andr. words not one grain too light . We see in that Element the price paid for ● Realus impii est pium nomen . Salv. 4. de Guber . p. 145. See li. 3. p. 95. The Church is a choice people picked out and paled up from these , whom the Apostle placeth , without ▪ but there is yet a more choice and peculiar people , as Clemens ● calleth them , after whom we must walke more peculiarly , which we cannot do but by offering violence ᵇ to our selves , that we may walk worthy of His calling . us , and the equity hereof , that we should glorifie Him , whose purchase we are . How should we live in sinne , that lay so heavie upon the soul of Christ , and could not be purged , but by the bloud of God ?

And how should we not be wholly consecrated to that Lord , who so dearl bought us , in whose Name , we were all baptized ( and that is to consecrate our selves up , as not our own but anothers ) and whose Name is called upon us . It is b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 500 a worthy and honourable Name indeed , and it must be honourably answered . It was a sad , and wise reproofe , which the Father gives to one , who walked not decently nor in order : Why doest thou defile that good and honourable name of Christianisme c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ?

But I must not insist upon this , though nothing ( except Him , who leads into all truth ) can be more flexanimous , more perswading then is this worthy Name , which is call'd upon us ; we who carry Gods Name , how exactly should we carry our selves ! what manner of persons ought such to be ! choice persons , for we have a choice Name . There is not a more naturall 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 Iesus Christ may be glorified in us , and we in Him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . S●r. lb. 6 p. 485. 2. Thes. 1. 12. 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 then we entred 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 walke before Him and be perfect .

We have by Christ , a right to , an interest in a much better covenant ; and now we must looke to ours ; we cannot thinke that God is bound , and we loose . 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 breake 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 Baptisme , 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 reade Ezek. 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 Turke ; whereby they both lost the day , and their honour ; in both an irrecoverable losse . And can we think to prosper or escape , that do such things ? or shall we breake the covenant of our God , and be deliver'd ? keep we covenant here , through Christ we can , and if we do it in sinceritie , 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 breake all bands , and to cast away all cords ; for this our impotencie truely apprehended , will make us feare alwayes , and cleave the faster to Him , in whom our strength is , keeping our selves ( as the Apostle counselleth ) in the e e Jude 20. love of God ; building up our selves in our most holy faith , praying in the Holy-Ghost . Such a prayer will ( as the Horsleech sucks out corrupt f f Preces per●inacissima cura●um birudo . M l. vit. Luth. p. 139. &c. bloud , it is Luthers comparison ) consume our cares , our feares , our sorrows , our sins . This by the way . My chiefe scope is here , to put to our consideration ; what a straight and binding cord Religion is ; and better we cannot see it , then in Baptisme , wherein we are wholly consecrated g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. Pr●●r●p● . pag. 30. to the Lord , that bought us .

1. There we professe our selves made the members of Christ . How can the thoughts thereof , but stirre us up , to give our members weapons of righteousnesse unto holinesse ? 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 , then members one of another h 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 Pauls i i Heb. 10. 13. Heb. 13 3. Lege Chrysost. in 1 Cor. c 8. ω. in ep Ad Colos. cap. 4. Hom. 12. remember my bonds , Verse 18. Perniciocissime la buntur quòd fratrum infirmitatem nullius pensi habent . Cal. Inst. lib. 3. c. 19. sect. 10. construction it is ever thus ; If ●his brothers back be pinched , it is my back , I am pi●ch●d 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 pitifull and mercifull . As we have received , so we must return , according to our measure , mercy for mercy ; ble●●●ng for blessing ; nay , blessing for cursing , knowing that we are thereunto called , that we should inherit a blessing k k 1 Pet. 3. 9. .

I know , said Luther l l Ignorantiam meam facilè feret , & ignoscet mihi Ecclesia Dei , Regina illa misericordiae & cujus viscera sunt merae remissiones peccatorum . Luth. Prae fatio in postilla● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys●n Act Apost ca. 21. Hom. 44. ω. , my ignorance the Church will beare with , and my faults she will pardon , being the Queen of mercy , and nothing else but bowels and forgivenesse 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 shew bowels of mercy towards all .

2. In Baptisme we are made the sonnes and daughters of God , and inheritors of the Kingdome of Heaven ; Behold , saith the Apostle , what manner of love m m 1 Joh. 3. 1. here is ? our thoughts are too short . We are now the sonnes of God , and it doth not appeare what we shall be , but when He shall appeare , we shall be like Him : our thoughts cannot reach to this brightnesse ; our eyes are dazled 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 sonne of God ; that hath this hope to be changed hereafter , as from glory to glory , and to inherit a Kingdome , which shall never have end ( the glory whereof , as much exceeds the glory of all other kingdomes , as doth the light of the Sunne , exceed the light of the smallest rush-candle ) He , I say , that hath this hope , purgeth himselfe , even as He is pure n n Verse 3. . He cannot think of such a Kingdome , but he must have strong motions thitherward , and after holinesse , for nothing uncleane can enter there : Hopes on high , will raise the thoughts on high .

3. We solemnly promised in Baptisme , and received that Sacrament as our presse-money , binding us to performe , even presently to begin , so soone as we could discerne of good and evill , to serve the Lord in all well-pleasing , who chose us to be souldiers , against His and our enemies , the Divell , and our Lusts , which all fight against our soules ; And through faith in His name , that great engine , which spoyleth principalities , and powers , we should do valiantly , as good souldiers of Iesus Christ o o 2 Tim. 2. 3. .

But here we take a scale of our misery , and looke how low we are falne , and what darknesse lyeth 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 paine of the creature . We feare him not ( he that feares , he feares to sinne ) who made no scruple to tempt our Saviour Christ , whom himselfe called the Sonne of God ; And cannot be terrified ( though he be in chains , therefore restrained ; else hee would deale with the world as with Iobs house , and with us and ours as with Iobs goods , children , and body ) from doing ill , and all that is contrary to God , and Goodnesse , no not by the fearfull word of the Almighty : How great then is our folly and madnesse , who hold communion and faire quarter with such an enemy , who delights in proud wrath ! yet such is our darkenesse , so we do . It is a paradoxe indeed , clean crossing conceit and reason ; That we should feare a Beare and p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Clem. Alex. Ad Gentes 21. a Lion , yet not feare the Divell ( for then we should feare to sinne ; ) q q Hist of the world . fi●st B. c. 11. sect. 8 ω. 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 mankinde . r 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 thinke they can impale him in a circle ( a circle which cannot keep out a mouse ) & so insconce themselves against this great monster ; and think they can terrifie him also ; whereas in very truth , the obedience which the Divell seemes to use , is but thereby to possesse himself of the bodies , and soules of them , who hold such familiaritie with him : such it is , and so willing a subjection and vassallage it is , as if the Lord of the creatures counted it his glory to be in slavery and bondage to proud wrath s s Prov. 21. 24. .

I cannot but remember here , how sadly and feelingly Saint Basil t t Tom. 2. p. 418. Regulae fusius disput. Inter. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . complains at this point . Thus he speaks . Horrour and amazement takes hold of me , when I consider , how good a Lord and Master we have , how great and magnificent a benefactour , yet , notwithstanding , how little He is feared , how poorely served , how unwillingly , if at all , obeyed : On the contrary , how cruell and devouring an adversary the Prince of darknesse is , yet how much feared , how cheerefully served , how willingly o-obeyed . We are broken away from our just and righteous Master , who created , who redeemed us , and have sold our selves to a proud Lord , whose lusts we do , though he doth all against us to the extent of his chaine , all the hurt he can , all our dayes , by all means . And ( which aggravates our defection and base servitude ) for what a poore reward have we done this ? For a poore bait of profit , or pleasure , which is taken with delight , but presently will be gravell in the teeth , rottennesse in the bowels , bitternesse in the latter end ; For so poore 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 , scorne and taunt , which in that great day , the Divell will cast even 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . upon Cbrist Himselfe , and upon man , thus beguiled and revolted ; for this will be the scorne and taunt ;

Here is the man created in Thy Image , bought with Thy bloud , fed by Thee , preserved by Thee all His dayes ; This reasonable man , have I ( Thine , and his professed enemy ) gained from Thee , & not with strong wrestlings neither , but as easily , as one can win a childe with an apple . I offered him some profit ( a poore and shrunken commodity ) he eagerly ran after it : I presented him pleasure ( but masked and under a vaile ) he embraced it ; he greedily swallowed that bait ( and Hell with it , sinne is but Hell disguised , as pleasure is but paine 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 eare boared , that he might not depart from me for ever .

Thus Saint Basil complained , and this he adds more , which is more then all the rest ; That the consideration of this reproach and taunt , which the Divell will cast upon Christ and the man of His right hand , was more astonishing to him then thoughts of Hell it selfe : For the thoughts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . what a good Lord we neglected , and how cruell a Lord we served , and what wages we had for our worke , will be more tormenting to the damned in hell , then will be the paines therein . But to return , and to say as they doe , 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 upbraid 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 insconce our selves against this Monster , but in the Name of the Sonne of God , the onely Name that terrifies him indeed , being call'd upon and beleeved 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 usefull answer to a grave and weightie question proposed to an honest and learned u u Isid. Pelus . lib. 2. ep. 164. friend by way of wonder . The question is this ; How it comes to passe , That the divell , now wounded in his head , and spoyled by our great Captain and Prince of Salvation , should yet prevaile so mightily in the world , and carry so many captive as he doth , and this daily , which is not usuall with a spoyled 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 watchfull enemy , who neglects no time nor occasion , should spoile a negligent people , secure in their victory , and now ( as souldiers drunke with prosperity , ) snorting in their tents ? What wonder , to see souldiers , who can endure no x x 2 Tim. 2. 3 , 4. hardnesse , who will intangle themselves with affairs of this life , who will sleepe 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 subtill , and yet , if the Lion be a sleep , and the serpent chil'd with cold , they may be overcome as easily , as the weakest and simplest creatures . It is an easier matter to encounter with twentie ships lying in harbour , whose Mariners are a sleepe in their Cabbins , or drinking in Taverns , then with five prepared for the fight ; This was the observation of a great Commander y 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 wondred at , and it were strange indeed ; if we , doing none of those things , which becommeth souldiers and conquerours ( they stand upon their guard , and keepe watch still , knowing that a wounded enemy bitetls deadly , and rageth furiously ) should be able to maintaine , and make use of our victory against a mightie and now raging enemy , who moveth every stone , and imployeth all his Methods or Stratagems against us , This were strange indeed ; Thus the Author answereth the question , and takes of the wonder . Now heare his counsell : If you demand then , what is to be done by us in this case , I make further answer . Because our adversary , though he is falne , and broke , yet boasteth great things , and is bold in his confidence , and takes all his advantage from our neglects and carelesnesse a a Nostris peccatis Barbari for●●s sunt : Nostris vitiis superamur , Hier lib 2. ep. ω. ; We must keepe our watch b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. , we must labour , we must endure hardnesse , we must implore Gods help ; we must do whatsoever is to be done , we must flye from the divell , and unto that Name , that strong hold , whereto the righteous flye 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 soules into the enemies hands : And then we have nothing , whereof to complain of the enemies strength , but much whereof to accuse our own extreame folly , and supine negligence . This is his counsell , and because it is very good , we will heare the like from a latter divine , a very devout Spaniard c c Avila's Spirit . epist. pag. 30. . Be not negligent and secure , having so watchfull 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 wretchlesse 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 avoyd those great enchanters , whereby our enemy bewitcheth us , and overcometh so many . These enchanters are , 1. The glory , pompe or lusts of the world , from without : 2. The lusts of our own flesh , from within . The one , as he once shewed in the twinckling of an Eye , so it passeth away in the like moment of time . It is fitly called a fancy , and as fitly translated pompe d d Acts 25. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; for as a thought or fancy , this pompe 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 hurts Satan and the world do us , is by correspondence with our selves . All things are so farre under us as we are above Te vince & tibi mundus victus est . our selves . Satan for the most part boweth us to what the weaknesse of our nature doth encline ; he sails ever with the winde , he fitteth such temptations as are most agreeable to our humours and desires . Our nature helps to act Satans part , he doth but set the bias stronger . Nature hath a supply of wickednesse ( as a Serpent of poyson ) from it self , thence a spring to feed it .

Great cause , we should fear alwayes , for alwayes we meet with snares , and alwayes ready to be caught with them , and the devill watcheth the occasion . And great cause Semper imminet occasioni . we should winde up our hearts to God , that we may be wise in His wisedome , strong in His strength .

Lastly , in the day we were baptized , we avouched e e Deut. 26. 17 , 19. , the Lord to be our God , to walk in His wayes , 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 learnt , That His Law puls out the verie core f f See Hist. of the World . lib. 2. chap. 4. sect. 7. p. 232. & sect . 11. p. 237. of sinne ; and that , whereas mans Law doth but binde the hand and the tongue , Gods Law binds the heart , and orders the secret motions of the same . The Philosopher g g Angusta est justitia ad legem justum esse . See Isid. Pel●s . lib. 2. ●p. 138. Love constraines more under the Gospel , then feare restrained under the Law . Ibid. could say , It is but a narrow and scanty justice , which extendeth no further , then mans Law . Few offenders there are which come within the Magistrates circuit , and they that come , are not all taken ; some , and they not a few , break out of the cob-webbe 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 sonnes of Adam : not a syllable can passe , not a thought stray , not a desire swerve from the right way , but it falleth within danger , and is lyable 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 begins his Repentance , where his sinne begins , in his thoughts , which are the next issue of his heart . God counts it an honour , when we regard His All-seeing eye so much , as that we will not take liberty to our selves in that , which is offensive to Him , no not in our hearts , wherein no creature can hinder us .

It is an argument that we feare 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 condemne it ; as h h Lev. 19. 14. is the cursing of the deafe , which the Deafe man heares not ; and the putting a stumbling block before the blinde , which the blinde perceiveth not . But the Lord heares , and He sees , for He made the Eare and the Eye ; and Him shalt thou feare , for His eyes behold , His eye-lids try the children of men i 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 same Law , with our whole heart , in an acceptable manner , checking the first motions of sin ; discerning not beams onely , but moats also ; light and flying imaginations , and abasing our selves for them , and by degrees casting them out , as hot water the scum , and as the stomack doth that which is noysome . And because they presse upon the true Christian , as Flies in Summer , incumbring alwayes , over-powring him sometimes ; therefore is he moved to renew his interest daily in the perfect righteousnesse of His Saviour .

The deceitfulnesse of his heart still inciting and drawing back from God , and His perfect Law ; and his readinesse to break covenant , makes him the more watchfull over his heart , and carefull to binde himself daily as with new cords ; To k k Jude 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 Iesus Christ unto eternall life : for it is a standing Rule , That Gods commands are not the measure of our power , but the Rule of our duty , the summe of our debt , the matter of our prayers , the scope of our strife l l Mouline , See 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 Iota and tittle of Gods m m Salv. d Eccles Cathol . ω. Law . They have the same Spirit in their hearts , which is in the Law : so soone as that Spirit made a change in them , they could not but then exceedingly love the Law ; and where love n n Chrys. in Rom. cap 4 ω Si amor est , vincit omnia , &c. Chrysost. de past . bono . Serm. 40. Haec omnia dura videbuntur ei qui non amat Christum . Amemus Christum & facile videbitur omne difficile ; Brevia putabimus universa quae longa sunt . Nisi vim feceris , coelerum regna non capies . Hier. Ad Eustoc●ium Ep. 17. l. 2. p. 207. Prima regula in culta Dei ut ipsumdiligamus , non potest Deus verè diligi , quin sequatur hunc affectum membra omnia & omnes partes , &c. Cal●●n Dan. c 9. v. 4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. in c. 29. Gen. Hom. 55. is ( that great Commander ) there is diligence , and activenesse in all the wayes of obedience , joy also and peace in obeying . For in case they are opposed and persecuted for their love and ready obedience , they have gentlenesse , goodnesse , faith , meeknesse , all armour of proofe , whereby they are made resolute and patient to beare , according to their wise choice , affliction , rather then Job 36. 21. iniquity . For this we must adde to the rest and note it , God communicates His common gifts diversly and scatteringly ; this man hath the gift of tongues , that man a gift of prophecie ; 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 neighbour-hood , Mr. G. are in a continuall conjunction . They are freely bestowed , and altogether , as it were in one lumpe , not scatteringly , as the Spora●es ( Islands in the Sea scattered here and there , here a little ●ye of Land , and there all Sea again ) Sponsa Christi ●rca est Testamenti , &c. Hier. 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 equall growth , nor shew themselves alike operative . It is certain , he that hath a grounded hope , hath a lively faith , an unfained love , he hath patience , meeknesse , gentlenesse ; or if any of these be missing , th●re 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 o Judg. 21. 3. . There is no chasme or gaping in the life of a true Christian . It cannot be that he should be one while like firme land , which cannot be moved , and then again , as weake as water ; or like the raging Sea , which fometh out mi●e 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 Chaine . It is a report concerning our Spice , that all proceeds from one Tree ; one kinde is the root , another the bark , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Galat. 5. 22. third is the fruit inclosed within a fourth : so they say , but so it is not , it is fabulous , yet the morall is good ; all the fruits of righteousnesse , in what kinde soever , are from one root of righteousnesse , and though divers in kinde , yet so one as but one fruit , as was said . This may kindle our desire to be rooted in Christ , then we cannot be barren or unfruitfull .

And this may teach thee , childe , how strait a Band Religion is , and the solemnesse of that covenant we entred into by Baptisme : How compleat a true Christian is , and how fully armed and furnished every way answering that worthie Name which is called upon him .

If we looke a few leaves backe , we may gather up the summe of all under these three heads .

1. The greatnesse of our miserie by sinne , which we have followed to its strong hold , or first originall . 2. The abundant grace of God , through His Sonne Iesus Christ , stopping that bloudy Issue , and pardoning iniquitie , transgression , and sinne . 3. The Band of our Duty ; all figur'd out in Baptisme : So farre we are gone .

CHAP. IIII.

Chap. 4 An Introduction thereto . Though the Branches of sinne are lopped in Baptisme , where it receives its deaths wound , yet the live Root remaineth ; what the bitter fruits there from ; how kept under from spreading too farre , and running forth wilde .

AND now , leaving this inward frame of our revolting heart , I meane the fountain of originall impuritie , or the body of death , as Paul calls it , to our most retyred thoughts , that so it may stirre up to continuall watchfulnesse and humiliation ; I say , leaving that fountain or body of sin , I come to the members issuing thence , as the streame from the fountain , or as branches from the root : For though the current thereof be , in a good measure , stayed and stopt in Baptisme , by the sanctifying power of Christs saving bloud , yet it doth more or lesse bubble up in our rebellious nature : Though the branches are hew'd and lop't , yet they trust out again from their bitter root : Though the body of sinne be mortified , so as the power and dominion thereof is subdued , yet the life thereof is prolonged a a Dan. 7. 12. ; and the power thereof is ( as the kingdome spoken of by Daniel b b Dan. 2. 42. ) partly strong , and partly broken . So as here is still matter of our strife and combate , as against an enemy dwelling within our Land , like the Canaanite in the border of an Israelite , to vexe , exercise , and prove us . I cannot reckon up the least part of that wilde fruit , which springs forth of this our so fruitfull stumpe , bound up fast within our earth , as with a band of Iron , and Brasse ; But some three or foure 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 . Chap. 4 §. 1

§ . 1. I meane not that privy pride , springing up from a secret and unsuspected fountaine ; even from an holy zeale , godly duties , good actions , not properly ours , yet flesh and bloud will lay claime unto them ; And hath its seat in a sanctified soule , making it proud , that it is not proud , even of its humilitie . And therefore doth the same soule make its watch the stronger .

I meane that pride , whose root is discernable ; and whose fruit soonest shooteth forth and declareth it selfe , 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 ballance , and the more wanting . And this , some call the Womans sinne . Indeed it is most unworthy , and unbeseeming a man ; the truest testimony of weaknesse and vanitie . But yet , Sith there is ( as one noteth c c L. Verulam Essayes . Act. 12. 63. ) in humane nature , more of the foole , then of the wise ; we must grant it to be the Mans sinne also , perhaps not so generally his , nor in the same degree . For , if we do grant , as ordinarily it seemes so , and is so concluded ; That the inward powers of Iudgement , 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 lesse inward worth , and beautie to commend them , and therefore do they the more paint , and adorne the outward . Likely it is , that they do not so well discerne the simple and naked truth of things , and therefore delight themselves in feathers , toyes , flattering conceits , false valuations .

They are not so well able to study nature , as men may and can , therefore may they ( it is not proper to say they may , and yet more excuseable it is in them , then in men ) they may please themselves with polished Art ( at the best but natures Ape , ) rather then with that , which is simple and naturall ; with very app●arances , affectation , and pompe , rather then with reality and substance ; rather with that which is borrowed , then with that , which is proper and naturall .

Lastly , they may not be so able , to study themselves ; The principles they consist of ; The foundation they stand on ; The vilenesse of the body ; The excellent worth and dignitie of the soul ; The faculties of both body and soul ; The excellency of that end , for which they received them . Where these defects and wants are ( as in all they are ; for naturally in all , as was said , there is more of the fool then of the wise ) and the more or lesse they are in man or woman , accordingly will he and she , more or lesse reckon and account of falshood , and outward appearances , before verities ; Lying and base vanities , before realitie and substance ; and so are pay'd accordingly , with winde and counterfeit ware , instead of currant commoditie ; for these vain conceits , and false valuations will prove but poore and shrunken things in the end . For from hence it is ( and so we may go through all things that do lift up man and blow up that bubble ) hence it is , That our clothes , made for necessity and ornament , yea to make us humble , and thankfull ( humilitie and thankfulnesse still go together ) do prove so contrary to those ends , priding us up in our own conceits , and dishonouring us in the eyes of others .

Hence it is that we are such Fashionists : so phantastick and changeable that way , That the Taylor can as hardly fit us , as the d d Plut. Conv. 7. sapient . man ( so goes the fable ) could fit a garment for the Moon .

Hence it is , That our haire made to cover our scalp , doth in a windy humour to a base fashion , cover our face , and that part of it , which of any should not be covered : So that which was made for an ornament , ( and we should finde it so , if we wanted but an eye-brow ) is so nourished , and let to spread out so , that it makes the person look like afurie .

Hence it is , that we do tread like the Antipodes ( if the word were proper ) clean contrary to nature , hiding that , which should be covered , and covering that which should be hid .

Hence it is , That our eyes , feet , fingers , our whole gesture and deportment , do make so plain a Commentary upon the heart , That ( if I may apply it so ) he that runnes may read the present humour and state of the minde and will : so great a discovery of our dissimulations , the gesture is ; for that speaks to the e e Many have secret hearts , and transparent countenances . Essayes 21. p 128. eye , as the tongue to the eare .

Hence it is , That the inward beauty is so neglected , and the outward so set out , and highly prized ; when as beauty and strength will be much wasted by one fit of an Ague ; yea f 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 back wards , a windie and flatuous conceit of both . True Learning the more it is , and the truer it is , the more it humbles , the closer it lies , the lesse noise it makes .

Hence it is , That the rich mans wealth is his g g Prov. 18. 11. Strong Citie , and as an high wall ; for all this is but in his own conceit .

Hence it is , That men in eminency of gifts and place , are so taken up with the person , for a time put upon them ; That they both in look , and speech , and gesture shew , that they forget their naturall condition ; That they must lay aside their persons and dye like men ; and give account , as stewards , what they have gained .

Lastly , hence it is , That our owne Righteousnesse seemes so lovely in our eyes , when as it is but like filthy rags and dung , such things we may not otherwise name , so filthy they are ; And were it considered , it would help much to cast a spewing upon our glory h h Hab. 2. 16. 1. Act. 8. 9. .

Thus we have seene , what it is , and whence it is , that blows up the vaine heart of man , making it think of it selfe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . above what is meet ⁱ .

And thence we may fetch helps , and remedies against its pride ; for if it is but a vaine opinion , a flattering conceit , a false valuation of things , that doth deceave us ; we must labour to rectifie our judgements , and to understand the truth , and realitie of things , that we may not be deceived .

Secondly , if it be the want of the right knowledge , and true understanding of our selves , that makes us over-value our selves , we must learn to understand and read our selves , ( a great and an hard lesson k k An hard thing to know ourselves . Not only the eye of the body , but of the minde too , wants this noble facultie , of looking inward , &c. Translated out of St. Basi . Hex. Hom. 9. p. 103 ) and our own principles , so as we may know our selves to be but men : poore weake men , deceitfull upon the ballance , and very wanting ; The summe is , we must study how to rectifie reason , and to take a true scale , and a right estimate of our selves and things , not as they seeme and appeare to bee , but as they are indeed at first .

† . 1. Is it my apparell that would puffe me up , because my cloth is of a finer threed then some others is ? This is a false valuation : for the sheepe had it on its backe before my selfe , yet was it but a sheep then , and the same now : so Sr. Thomas More would prick the bladder , and let out that windy conceit l l Hanc ovis olim gestavit , nec aliud tamen interim quàm ovis suit . Vtop . lib. 2. pag. 166. .

† . 2. Is it the gorgiousnesse of my apparell , the pompe of the same , which would puffe me up ? That were but a m m Act. 25. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. Tom. 6. Religi . 601. α. Mirantur quenquam esse quem exiguaegemmulae aut lapilli dubius oblectet fulgor , cui quidem stellam aliquam atque ipsum denique solem liceat intueri . Ibid. fancy , and a windy conceit also . A poore ornament it is , which is put on and off . And a windy conceit it is , and most unworthy of a man , to be taken with the shining or glittering of some Gold-lace , or Iewell , who can point to the earth below him , to the Lilly there ; And to the heaven above him , to the Sun and Starres n n 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 then in conceit ? neither a strong citie , nor an high wall : they cannot deliver in the day of trouble ; It is but a meere conceit , we thinke they can . And what is a fat and ful possession of these outward transitory things ; if there be leannesse in the soule ; 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 cram'd our hearts , so that they are made fat , and blown up with them . An heart filled with this winde o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Nazianz ep . 18. 52. pag. 781. You may better trust the wind , or letters written in water , then mans prosperitie . And so uncertain it is , that we may with a speedier course hasten to God , where is certaintie , 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 the naturalists ) as the parched places of the desart . They are great snares and intanglements , and impossible they should be otherwise , without a great measure of grace from God ( with whom all things are possible ) and watchfulnesse over our selves : 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 inferiour 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 wisdome , a chest with vertue ; 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 wisdome , which must be ceased from p 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 presse us below our selves , even lower then the place whence it was digged .

† . 4. Is it an hairy bush of vanitie , let out to spread beyond its reasonable and due proportion , that would blow me up ? That were a monstrous conceit ; How can that adorne me , which hath proved an halter ? or how can that commend me , which the Spirit hath concluded to be my q q 1 Cor. 11. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom. 26. shame . A point of great impudency it is to fight with , or go against and contrary not onely to our selves , but to nature also , saith Chrysostome upon those words .

Is it my pleated , curled , or cut haire , that makes me think of my self above what is meet ? That is a very affrighting conceit , for the Lord can make our head of haire to take the form sometimes of a great Snake , sometimes of many little Serpents ; as some in Poland and Germanie have found and felt , witnesse the bloudy drops their haire yeelded being pricked , and the losse of their eyes if they cut it ; saith the learned professour of physick in Padua . And methinks saith r r Mr Bolton's foure 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 vanitie ; the other for their most unnaturall and cursed cutting their hair , should every houre fear and tremble lest they should bring that same noisome horrible disease in the haire ( called the plica ) upon their own heads , and amongst us in this kingdome .

† 5 Is it the putting off the hat at a distance which lifts a man s s Sic leve , sic parvum est , animum quod laudis avarum subruit aut reficit . Hor. lib. 2. epist. up ? or the vain applause of the ignorant multitude ? He must thank his money for that t t O nummi vobis hidantur honores Juven. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Pindar . isth . ode 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. orest . 30. ( A rich man shall have many heralds ) . It is ordinary with some to gaze upon a gilded post ; It was , manners make a Man , but now according to the old complaint , Moneyu.

† 6. Is it knowledge that would puffe us up ? This were an empty conceit . We know , that , as in vessels , the more the liquour or matter of substance and worth comes in , the more the Aire 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 equalitie with that proud Lucifer , and makes me like him ; In knowledge I am much inferiour . The Devil knows more then all the knowing Men in the world , and hath the experience of so many thousand yeares 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 onely desire to know ) But that the same gift , I say , will prove unto him like Absaloms haire , it will be his ruine , which he hath used , abused rather against God the Giver of the same ; so fighting against Him , with his own weapons .

† 7. Is it eminency of gifts or place that would make me think my self 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 mans 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 groane under him ( which is but an exorbitancy of power , or at the best but to exercise it as a jaylour , t t Vnum aliquem voluptate ac deliciis fluere gementibus undique aclamentantibus aliis , hoc non est regn● , sed carceris esse custodem . Vtop . 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 goodnesse and dishonoured God ; Turning his gifts , so bountifully bestowed , of nature , liberall maintenance , grace , all against the Giver , to the satisfying of his own lusts : for judgement causing oppression , and for righteousnesse a cry . Is it likely I say , but that mans reckoning will be very heavy u u 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 Crosse , 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. defalo . orat . 5. is it , That Man , poore silly man , should in all things seek himselfe , a a Pervestigare . Prov. 25. 27. hunt after his own repute , his own glorie , when as the Lord of Glorie coming down from Heaven to seek Man , that was lost , sought not his own Glorie ? b b John 8. 50.

Certainly this is an iniquitie , which greatly provoketh , and hath been , and is accordingly punished ; for hence it is , That the sword is upon the right eye and arme ; hence it is , that a man , proud of his knowledge is become blinde with light : proud of his vertue , is poyson'd with the Antidote ; Blown up with his Authoritie and height of his place and power , findes his rise hath proved his downfall , and his ladder his ruine .

Certainly for men to search their own glorie , is not ᶜ glorie , Prov. 25. 27. it tends rather to ruine ; examples whereof are written before us , as in Capitall letters : But of this before , and anon after .

† 8. Is it strength of Bodie , or comelinesse of parts ? ( which is the beauty of the same ) Is it this or that , which makes us think better of our selves , then is meet ? This also is but a false valuation , a vanitie d d Prov. 21. 6. tossed to and fro . If our strength lift up our heart , it will be to our e e Chron. 26. 16. destruction . Which is to be considered ; so is this also , That , that is the f f Lord Ver. Essayes 43. pag. 252. true comelinesse , the best beauty , which a picture cannot expresse ; yet no cause we should be proud thereof : for the outward comelinesse , as it is Gods work , and hath His Stamp and Superscription , we must prize 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 Vertues shine , and Vices blush . But , however ; It is not a thing to be proud of , for it is as Summer fruits , which are easie to corrupt , and cannot last : We cannot say of it , IT IS ; g g Hist. of the World 2 book 3. 4. &c. Preface . p. 20. It may change , if not vanish , in a very short time , in a night : one fit of a fever , of feare , of sorrow , may in one night , so quaffe up our spirits , that we cannot easily be known to be the men ; witnesse a Noble-man in Charles the fifth his Conrt , as we reade in Lemnius . h h Lemn . de complex . page 147.

Oh , saith one i i Dr Sibbs . S. C. p. 141. , That the creature should dare to exalt himselfe 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 minde against us , we shall be an astonishment or wonder unto others , a terror and torment to our selves : man in his best estate is but vanitie .

If we could reade our selves , 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 childe smothered in the wombe , with the snuffe of a candle ; And thou , saith he , who art so proud , because thy bloud is fresh in thy veines , and thy bones full of marrow ; thou that art so puffed up , because of some fulnesse , or some great estate falne to thee , may'st purchase thy death , at as low a rate as that childe , or lower ; a ray son stone may choake thee , as it hath some others , so may a haire in the milke . He therefore weigheth his life in a right ballance , who truly considereth how fraile he is ; so he concludeth a little chapter with a great lesson k k Plin. Na● . hist. lib. 7. cap. 7 se cap. 50. .

It is a common Theame , yet worthy to be insisted upon ; for if we did know our selves to be but men , we should have wiser and sadder thoughts ; Therefore it is good to reade our selves . 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 l Aug. de Civil . 22. 22. St. Austine ) and one of a strong constitution too , his legge slipt , and with that slip , a joynt out of place ; so it laid him on the ground , and could not be cured till he was laid underneath .

Sitting in a chayre , saith the same Father , is a safe posture , but we know who fell out thence and brake his neck ( as we remember one did out of his bed , that retyring and refreshing place ) . The case was extraordinary , for he was full of yeares , and as full of sorrows ; And the news of the Arke weighed lowest ; But it tells us the ordinary lesson , That death may meet us , when , and where we lesse look for it . A m m Judges 3. 20. Summer parlour seemes a safe place for repast and quiet ; And a brothers feast n n 2 Sam. 23. , hath no shew 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 meanes to let it forth .

I remember a proud Conquerour , demands in a bragge , what he should feare o o Victor timere quid potest ? quòd non timet . Sen. Agam. Act. 4. ? And it was answer'd in a breath , That which he feared not ; which he found true , for soone after , that he least suspected , damp'd his spirits , and quite put them out . What I feare not , and thinke not off , is likely soonest to fall upon me ; As he is likelier to spoyle me in my house , which he hath mark'd out in the day time , Then that person , whom I am warned of before my doore , and whom my eye is upon .

Oh , That silly man , should lift up himselfe in a windy conceit of that , which is not : who , before the next morning , may be laid upon his sick bed ; and in a readinesse for the grave ! what is our life ? a vapour , saith Saint Iames ; A p p Jam. 4. 14. wind saith another ; Not q q M. Aurel. Ant. p. 14. one constant wind neither , but every moment of an houre , let out and suck't in again ; like the Dove in the Arke , out and in , in and out , and then never returnes againe .

Doe not our eyes behold , how God every day overtaketh the wicked in their journeys , how suddenly they pop downe into the pit ? how Gods 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 threed in a moment ? how they passe like a shadow ? how they opened their mouthes to speake , and God tooke them even in the midst of a vain or idle word ? And dare we for all this , talke so big , and lift up our selves in the midst of so great , and so many ruines ? Now the Lord teach us to know of how senselesse , and heavy mettall we are made , and yet how easily blowne up with a little wind ; They are Mr. Hookers words , in his 2. Sermon upon Iude page 547.

But rather then our hearts should be lifted up against God , we should pray unto God , That He would put us in feare , that we might know , and know in good earnest q q Vehementissimè agnoscaut . Trem. Psal. 9. 20. , that we are but men , wormes of the earth , dust and ashes , poore , fraile , 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 puffe him up , the consideration that he is a man , may abase his proud lookes ; If wisdome make him proud ( so true wisdome never doth ) If he consider well he is a man , it will humble him ; If strength make him thinke of himselfe above what is meet , let him know himselfe to be a man , he will thinke of himselfe 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 booke , which , though it hath large flourishes , yet it is but a letter r r Advinc . p. 36. . There is a pretty fable or fiction , call it what we will , so we observe the lesson which the morall yeelds us . Alexander , they say , had a little-stone , which , being put into the ballance , would weigh down things of very great weight ; but if dust were cast upon the stone , then very light matters would weigh down it . What doth this teach ? said Alexander to his wise Clarkes ; The lesson is plaine , answered they , This stone signifies , The great Alexanders , Emperours , Princes , Potentates of the world ; who , while they are , as they are , though no bigger then other poore men , yet they out weigh a thousand of them ; but when they must dye , and dust is put upon them , then one poore man weigheth more upon the ballance then they . For a living Dog , is better then a dead Lion s s Eccles. 9. 4. . A great lesson it is to know our selves to be but men : In our very best estate upon earth , but vanitie .

† . 9. Is it thy own righteousnesse that is so lovely , and doth so sparkle in thy eye ? Is it that , which , like the mornning dew , or the Sun beames on the mud-wall , so glareth ? Yes , that is it . God shall strike thee thou whited wall ; what , because the Sun doth daine to cast his beames upon thee , gloryest thou , as if thou wert the father of those beames t t Perinde ac si paries radium se purturire dicat . Cal. Insti . lib. 3. cap. 12. ω. sect. ult . , thou did'st produce them ? Boast on , but all such boasting is vaine ; 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 unfaithfull u u Esay 50. ω. friend , who in time of trouble will deceive , like a broken tooth , and a foot out of joynt x x Prov. 25. 19 . Our own righteousnesse y y Job 6. 17. We are in Gods hand as the pen in the writers , he makes it , puts ink into it , directs it along the paper ; The pen doth nothing of it self , but blot and blurre . Nothing properly our own but sinne . Cal. dealeth deceitfully , like the streames of brooks , when it is 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 righteousnesse ) on their death-bed , 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 righteousnesse of their own , yet they are glad to die in the righteousnesse of another a a See the excellent Epistle of our Divines before Luther . coment . Galat. See Mr Hookers Disc . of Just. 502. .

But to help us against this monster ( so Luther calls an opinion of self righteousnesse ) pray we , that the Lord would rip up before us the foundations of our nature ; shew us the Rock whence we were taken , and what an hard rockie stone the heart is , which no ministerie , nor miserie ; no braying in a morter ; no judgements , though made sick with smiting ; nor mercies , though made new every morning ; none of all these can possibly break , can possibly mollifie . The consideration of such an heart would surely humble , if we could consider it heartily . I will conclude this in Mr Hookers words , b b Disc. of Just. p. 494. which are these . It may seem somewhat extreame , which I shall speak , but let every one judge of it . I will onely make a demand ; If God should yeeld unto us , not as unto Abraham , If fifty , forty , thirtie , twenty , yea , or if ten good persons could be found in a Ctie , for their sakes that Citie should not be destroyed : but , and if he should make us an offer thus large ; search all the generations of men , sithence the fall of our Father Adam , finde one man , that hath done one action , which hath past from him pure , without any stain or blemish at all , and for that one mans onely action , neither man nor Angel shall feel the torments , which are prepared for both . Do you think that this ransome , to deliver men and Angels , could be found to be among the sonnes 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 fortifie us against this monstrous conceit of self-righteousnesse .

In the last place , the strange judgements of God , upon the proud should be still in remembrance ; how c c Job 4 10. He hath decked Himself with Majestie , and cast abroad the rage of His wrath ; for , in effect , He telleth Iob , that so He doth , He doth abase the proud and bring him low , d d Acts 12. 23. Worms have consumed them ; They have with the Serpent e e Dan. 4. Reade Hist. of the World book ▪ 3. § 11. p. 17. licked the dust . Nebuchadnezzar is a great example hereof , so is Herod ; He also , who was a great f f Z●ch . 4. 7. Mountain before the Lutherans , and quickly made a plain ; He bent his hand against the Apple of g 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 reade it at large , or very little abridged ( Epitomies h h Advanc . 2. p. 3 are , as the Noble Advancer saith , but mothes , corruptions and canke●s of Historie ) by O siaander . cent . 16. lib. 3. cap. 34.

But we may look into a place nearer hand , and a fitter looking glasse for a woman , where we may see how the Lord did retaliate those proud dames ( Esay 3 ) proportionating their punishment to their sinne , and to the severall parts , wherein they offended , verse 24.

Thus , childe , I have been more particular touching this sinne ; The causes , The workings of it , The remedies against it , That in something or other , some instruction or other may take hold and perswade 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 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 . Thankfulnesse must be our return to God for His blessings ; whether of body , minde , or goods . If they lift us up , we provoke God highly , fighting 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 onely wise God , to whom all honour belongs and is due . Take heed of taking from God to set up thy self ; 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 weaknesse , 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 freenesse was brought-in by the people to build the Temple ) Now k k 1. Chron , 29 14 16. Lege Cal. Inst . 2. ● 1. & 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 receit of a free-mercie . And this debasing of our selves so low that we can go no lower , even to a l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cal. ●●st . 2. 5. 13. ω. nothingnesse in our selves , is farre from being a base thing : This abasement , if it be in truth and sinceritie , 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 m Spir. ep pag. 201. note ) Who digge deep in their own dung , taking up and rumating upon their faults and frailties ; amongst those poverties and miseries is this pretious jewell to be found : for prying narrowly thereinto , a man shall see cause enough not onely 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 unitie 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 n Beda lib. 2. c. 2. reade our Jewell 3. Art . pag. 186. would have his couhtreymen judge of Augustine , Englands 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 disdainfull and proud ( so they found him ) then it is certain , he is not of God ; you need not regard him . Such a distinguishing qualitie Humilitie is .

O then be clothed with humilitie , let it come within thee as water , and like oyl into thy bones , it will soften and mollifie thee ; It will make thee fruitfull , like a garden watered from the clouds . ; It will beautifie 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 comly , thy whole deportment as befitteth a Christian , exalting the dignitie 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 aierie and windie 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 righteousnesse are just like that tree we reade of , whose root was just so much beneath the earth , as the top * was in height above it . The higher they grow up to perfection , the deeper they take root downward in * * Virgil. A En. 6. The higher in vertues the more lowly in minde , & c. Isid. Pelusit . lib. 2. ep. 151. humilitie , considering they have nothing of their own but sinne , 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 spoile with the proud : Better indeed ; for with such an on , the high and lostie on doth dwell o o Esay 57. 15. 1. 2. 66. So little , ( for it is little , which man can say or do ) to the plucking up this root of bitternesse , which so defileth , and the planting in the contrary grace ; that root of holinesse , which so beautifyeth Chap. 4 § 2 and adorneth .

§. 2. Our darling sinne .

The next sinne , which we should be armed against , I cannot presently name ; that belongs to every ones owne heart to do , for I meane that sinne , which every man may more properly call his iniquitie p p Psal. 18. 23. ; not , but that every sinne is properly ours , and we must own it , except that , which the divell 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 sinne , 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 sinne and darling corruption , as hardly parted with , as a right eye , or arme ; such mastery it hath in the soule , so it besets our nature , and so hotly chargeth the same ; And then most likely it is , that sinne , which one calls , The great q q Hist. of the World B. 2. chap. 4 sect. 13. pag. 239. Enchantresse of mankinde , he means sensuall pleasure ; for the most are bewitched with it ; how have the strong falne by it ? It is that which makes the wise become fooles ; Nay , it is folly in the Abstract r r Gen. 34. 7. 2 Sam. 13. 13 ; folly in Israel , and as one of the fooles in Israel ; So we reade , where we read of one , that would drink the poyson of this Sorceresses cup ; which , being first presented , infatuates a man ( unlesse the watch within be the stronger ) and gives him not so much time as to thinke s s Omnis acics & 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 murtherers I have read of , she kills with embracings t t Amplexu strangulant Phil●tae . Sen. ep. See Hist. of the World B. 5. chap. 4. sect. 10. pag. 532. : or if not so ( but so it is ) she sends forth man , that lordly creature , to feed on husks , among swine , such emptie things ; or ( to give it the fayrest interpretation ) she sends forth man ( a wise and discerning creature , when he is himselfe ) to gather u u Ibid. 2. Book . 4. 6. garlands in the May game of the world , whose flowers wither , while he doth discourse of their colour , or is in gathering them .

It is likely , could we take but so much time as to aske , 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 earnestnesse , as Paul did shake the viper from his hand , and as we would a spider creeping up our breast . But she deales with man , as Delilah with Sampson , shee closeth his eyes first , then weakneth 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 stupifie 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 x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . P●●t de educat . 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 y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom. Hym. in V●● . p. 423. ; for pleasure is deceitfull , it promiseth faire , but deceiveth , or changeth our wayes .

Every sinne , except one ; The a a Hist. of the World . 2. B. 4. 13. p. 239. taking of Gods Name in vaine ( And yet nothing more common , though it hath no profit to allure , unlesse the hate of good men , and Gods curse be accounted an advantage , nor pleasure to intice , for it satisfies no one appetite , except everlasting sorrow , and hell dwell in our desire ) every sinne I say , but that one , pleasure more specially , comes disguised and sophisticated , like a pill of poyson , guilded over , or a sugered 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 b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. ad pop. Ant. Hom. 15. ( And that is the best fruit that can be expected ) Thence it is we reade of the deceitfulnesse of sinne c c Heb. 3. 13. : The wicked worketh a deceitfull worke d d Prov. 11. 18. ; Deceitfull lusts . And all this we know , and are as sure of , as we certainly know , That worm wood is bitter , and honey is sweet , it is not conceit only , but the nature of the thing it selfe , we know it to be so , in the issue , it will be so : universall experience hath so concluded it , and assureth us ; That , as they say of the Scorpion , e e Ephes. 4. 22. being taken into the hand , it will seeme to play about it , and make pretty sport by its wrigling , then suddenly stingeth to death ; so pleasure , it will be bitternesse , it will sting like a serpent in the latter end , and we know it will do , so when we are our selves ; we know it , I say , as certainly , as we know that coales in the bosome 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 sinne , coming so disguised , and upon advantage of our distemper , is much more plausible then vertue , and goodnesse ; And meere falshood , having a better outward appearance f f Lege Hom. S. Basilii in Psal. primum , p. 114. , ( at lest more pleasing to such , who regard but the present ) takes more advantage over us by subtiltie of Argument , and cunning perswasion , then 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 hurtfull lusts ; There is motive enough , that they are youthfull , foolish , hurtfull ; we must not come neare them ; at the first encounter they strike at the eye . There is no parling with them , then we must come too neare . We must not be carefull what to answer ; if we come to that , we come too neare . He that parleth with such an enemie , will yeeld at last ; And then he that before might have given his enemy law , must now take it from his enemie . It s easier not to taste of this cup at all , then tasting not to drink g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He that lips of this sorceres cup will drink deep ; it is a wonder else and a mighty hand restraining . Clem. Alex. Strom. lib. 7. pag 539. deep ; easier to keep from the pits brink then to keep our selves from falling in ; or , being in , from falling infinitely ; it is hard staying down the hill , to refrain the minde in a precipice . It is easier to give a peremptory answer , then to stand out in continuall solicitation . Every sinne , as well as that specially mentioned by the Apostle , Acts h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 13. verse 10. is easie to corrupt nature , and being once committed , is more easily repeated , and pursued ; The first act drawing on the second , the second the third , &c. still with more eagernesse towards satisfaction , but never attaining the same . A fall into sinne , is like a fall down a ladder , it is hard to stop . A little fall i 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 incroachment Chap. 4 § . 4 of this subtill enemie . I will speak confidently , saith k 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 fortifie and immure our souls against small , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . triviall sinnes , sinnes of no account with us , then we need to do against great and mighty sinnes : For these latter , such is the nature of them , and such our natures , that , as a sick stomack , we turn away at the naming of them . But our small * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and light sinnes ( if we may call them so , as so we may in comparison , though in it self , no sinne is little , being committed against a great God and an holy * * Nihil est parvum in lege Dei , sed omnia magna : quia magnus l●gislator . law ) our light sinnes , I say , make us slack and * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lege Hom. S. Basilii Psal . 1. p. 115. negligent , we may do so , and so , is it not a very little sinne , and yet our souls may live ? so we say , and so we do , not considering how farre a little and a little may leade us : We see much folly committed in Israel ; fornication and adultery both ( in this the Father doth instance , as in some more horrible sinnes , but this to our purpose here ) whence had this uncleannesse its originall ? From a very small beginning in our account ( l l Non jam leve est periculum si leve videatur . though nothing is to be accounted a small thing , which leads to great ) A wanton cast of the eye , or a vain word , whereof we make no account . By all meanes withstand the beginnings , immure thy self well against them , for the devil by insensible degrees , will leade thee from very small sinnes 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. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. places , nor frequent such company , where we are sure to meet with her solicitations . If Balaam ( I mean him , who layeth a stumbling block before m m Revel 2. 14. Israel ) if he do but counsell onely and no more , and obtain so farre by his counsell , that the n n Occasion and nature , are like two inordinate lovers : They seldome meet , but they sinne together . Feltham . Resol . p. 203. praeparatoria , & praenuncia Adul . &c. 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 o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. 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 p N●scit anima quando pe●istos introitus sur in greditur ; super eum id●ò vigilare debet , & cl●udere omnes illos imroitus . O●narrationibus sanctis ; aur●s auditionibus piis ; oculos consideratione mirandorum operum Dei ▪ mentem cogitationibus occupare coelestibus , &c. Chrys. in Matt. hom. 22. lat. tantum . The delivering of Ioseph out of the hands of his mistresse 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 harbing●rs and spokesmen for sinne . Chrysost. ibid. .

And if I must avoid occasion , I must avoid idlenesse , for It is the devils occasion ; I must not sit slothfully at home , or walk negligently , when others are gone forth or else preparing for battell q q 2. Sam. 11. ; if I would not sleep , I must not sit down . Idlenesse is the very houre of temptation ; The devils tide ▪ time , when he carrieth the soul downward , and with ease . We must up and be doing ; Labour is the pickle of Vertue , it keeps our faculties of body and minde 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 r Lege Isid. Pelus . lib. 4. ep. 2. 3. 4. & 12. 24. mockery ( but God is not mocked , we are deceived ) to pray , Lead us not , when we leade our selves , into temptation , by making desires and matter of trouble to our selves ; It is as if we should pray to the Lord to keep our house , while we leave s s Januae ●untos & aur●s ; senestrae autem oculi . Chrysost. Hom. 51. in Matt. lat. tantum ▪ p●ne seram januae tuae , sivis esse securus , id est , legem Divini timoris , &c. Ibid. Sed quoniam fragiles sunt nostrae serae nisi Deus , &c Ibid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. 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. 1841. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . windowes , doores , gates , all open .

Therefore in the second place , though I cannot alwayes avoid the occasion ; yet alwayes I must look to my covenant , and the keeping the watch strong over my outward senses especially my ᵗ eye , which is the light of the body . And I must be very carefull to look unto my imagining facultie , or fancie , for that hath great power to darken and put out my inward light of Reason , and Iudgement ; first then ;

1. I must keep a strong watch over my senses ; especially my leading sense , u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; &c. Chrys. ad Pop. Ant. Hom. 15. for that is a gadding instrument , and loves to be looking into every corner of the x x Prov. 17. 24. Inconstantes & vagi sunt , adeo u● animorum insta●ilitatem indicent & vacu●tatem sapi●●●iae . Trem. world . I must shut the windowes at which sinne enters ; And ( as there is great reason ) I must suspect my succours within , for there is the Sinon I mean the Traitor . The eie is a sense of the greatest certaintie ; 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 maine reasons of this deceit ( The Opticks reckon 20 ) 1. The object is full of deceit ; A thing may seeme crooked and be strait ; so may a thing seeme right , and be evill . 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 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 roofe he saw z z 2 Sam. 11. 2. : I will not looke up on that , which I may not touch ▪ said one , who made good use of Eves eating the forbidden fruit , And Achans taking the accursed thing a a Joh. 7. 21. . If I restraine not mine eye , it is likely I cannot restraine mine hand , nor my heart ; for now that sinne , like a teare b b Strad . Pro●u . 3. p. 119. , hath dropt from my eye to my breast ▪ it is likely it hath , though not by force , yet by cunning and plausible perswasion , and subtle complying , taken that fort , or framed it to a readinesse of yeelding ere long . He must be more then a man , whose heart doth not walk after his eyes c c Job 31. 7. .

It is very evident ; That our senses do deceive reason , and beguile the understanding ; Great authoritie they have over us , else we would not turne them away , when we are to be let bloud or launced ; And the falls of great men have told us , That the sense being left at randome , hath vanquisht and quite overcome all former resolutions , of vertue and patience ; Therefore looke to those out windowes d d Lege Chrysost. in ep. Ad Rom. cap. 7. Hom. 12. , and keep out from entring there ; An enemy is better kept out then driven out . It is a point of wisdome , to make our selves strong against the first encounter : but a point of vanitie and folly , to open the doore upon his enemy , to try masteries upon the threshold . There is a kinde 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 eare , is like the letting in of a little thiefe by a little window , who opens the doore and gates , for the greater theeves to enter and to make spoyle . Looke we carefully to this covenant with our eyes , or else all former resolutions will be broken , for the eyes are Panders for pleasure , Purveyers 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 facultie also ; and we must follow it with our best observation , as a mothers eye doth her little childe , which is newly out of her armes , full of action , and still in harmes 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 facultie is the souls first wheele , ever turning , and naturally to evill ; and yet , as that moves , so the other wheeles stirre .

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 becomming the day : And then when darknesse commeth , to command the fancie , to busie it selfe 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 darknesse comes , as we heard . Moses hand , though a servant of the Lord , and mightie through Him , will quickly be wearied and hang down ; It is the propertie of the Lords Arme to have it stretched out still . And this Arme of His can do , what He pleaseth ; He can make a brittle glasse to hold together , though knockt against a stone ; This He can do , and this He hath done , but it is very extraordinary . He can make Moses endure fortie dayes together , and keepe 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 e e 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 Ethicks ; That a just f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Honestorum hominum honesta etiam sunt somnia● Arist. man is differenced from a man unjust , not by sleep , but by dreames . And we must not deny that to the fancy , in moralls , which Aristotle thought possible . The words immediately 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 conformitie with the dayes employment , for if our minde in the day-time be intent upon good employment , and well fixed thereon , our sleepe may rellish 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 stomack , we can command it no more then a flock of geese in a meadow , or of birds in the skie : if there be a distemper in the belly or g g Cujus cerebrum est in ventre , ingenium in Patinis . Agrip. ep. 18 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 braines 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 k k Claud. lib. 3. Praesat . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys●st . in Gen S r. 6. ω. hath resolved the case long since , what we think on in the day , we dreame on in the night . He that eagerly seeks preferment in the day , may perhaps think his bed the Court , and so solicite the businesse in his sleepe . The fancy moves , as the dayes employment acteth it ; As we practice in the day , we fancy in the night . If a man follow vanitie in the day-time , his fancy will represent it on the bed ; But he whose practise is contrary , shall finde a contrary working . The Preacher i i Eccles. 5. 7. gives us a good lesson . In the multitude of dreames , and many words there are also divers vanities : But feare thou God . If thou fearest God , thou needest not feare thy fancy , nor thy dreames ; Thou shalt not be afraid yea thou shalt lye downe , and thy sleepe shall be sweet k k Close thy eyes with thoughts of God , and His goodnesse , and thou shalt have sweet dreames , Thy fancie shall not be troubled . Ch●ysost . Ibid 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Prov. 3. 24. .

Briefly then and directly to conclude the Answer , we cannot , when darknesse 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 withall . It is as impossible so to do , as to preach sleeping , as one made beleeve he could , and all beleeved him , who knew not ; That Answ. preaching was a worke of a waking man . But this we say also , That we may so imploy and exercise our imagining facultie in the day-time , that the same facultie may relish and taste of the dayes 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 l M. A. Ant. Med. lib. 12. lin. 3. p. 198. . But because we cannot attain to such a puritie as we should strife after , just with the Copie , 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 shew , we may have power over our imagination if we have not lost the power over our selves ; Now it follows , That we must exercise the said power and charge , or else we shall lose our selves in the emptie conceits and Mazes thereof . Imagination seemes an emptie windy thing , but hath reall effects ; for there is a mutuall 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 then men ( in whom phantasie is the chiefe ruling power ) and so we fall lower then the beast . For if we roule wickednesse about in our imaginations , like a sweet Morsell under the tongue , we do , in so doing , personate these m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. Protrept . p 30. A spark of wickednesse neglected , or dallied with in the fancy , may quickly beget a flame of wickednesse in the heart . Corpus opere sordidatur , animus voluntate . Chrysost. in Matt. Lat. tantum . Hom. 52. pleasures , which we have not opportunitie outwardly to performe , which is called speculative wickednesse , 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 loose into the lap of our Delilahs , or lusts , which is the greatest judgement in the world : for when sinne is let into the soule by the eye , and rouled about by the imagination , it will quickly , like a canker , eat out all the grace in the soule ; and then what follows , but a filling of our hearts with Satan , and in the end a reaping the fruit of our own wayes ?

If we suffer our fancy to brood upon lusts , we shall hatch Cockatrice egges , or weave Spiders webbs , the issue will be mischiefe or vanitie , and so we shall weave the web of our own sorrow and shame . Therefore we must watch over our thoughts , if we regard our peace , whereof watchfulnesse is the preserver . They may make a through ▪ fare in our minde , they must not get entertainment nor lodging there n n From sinne 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 puritie there ; It is our spirits with whom God , who is a spirit , hath most communion with all ; And the lesse freedome we take to sinne here , the more argument of o o Vo● scelera admissa punitis ; Apud nos & cogitare , peccare est : Vos conscios timetis ; nos etiam conscientiam solam . M. Minut . Fael p. 25. lin. 3. in sol. Summum praesidium Regni est justitia ob opertos tumultus , & Religio ob occultos . Card. de sap. lib. 3. ● Incentiva vi●●orum statim in mente iugulabis , & parvulos Babyl●●is allides ad P●tram , &c. Hier. lib ▪ 2. ep. ●8 . p. 216. ● Succub● Incubi . Zanch. de oper. Dei . lib. 4 cap. 16. Aug. de Civit. Dei lib. 15. cap. 2. sinceritie , because there is no Law to binde the inner-man , but the law of the Spirit of Grace , whereby we are a law to our selves . But on the contrary , the more way we give to wicked imaginations , the more we shew , what our actions would be , if we dared ᵒ , for if we forbeare doing evill out of conscience , we should as well forbeare imagining evill , 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 chiefe lesson then is this ; As we desire and expect to have communion with God , we must addresse our spirits before Him ᵖ ; we must be pure not in body only , but in heart also ; nay we must be in our measure pure and holy as He is , if we look to see Him as He is .

We must consider withall ; That our unclean spirits , make us like that Spirit , who , though he commits no corporall uncleannesse ( some tell us of sexes in divels , or assumed by them , and of their filthinesse that way q ) yet he is called an uncleane spirit ; And as he is , he is called , which tells us , That the uncleannesse of our spirits and hearts , as it is the greatest defilement , so it doth make us most like the divell . And therefore if this uncleane spirit , or our selves have stirred a sinke in our soules , we must not stirre it more by our imagination , but , as we use to do , when a sink is stirred , we go into a sweeter roome ; so we must remove our thoughts , and take off our imagination , from stirring and puddering in that filth . And this we may do , by finding it some sweeter , more cleanly and befitting work . It is certain , that the imagination hath a power , if it be put forth ( but that requires an other power ) to raise it selfe as swiftly , and as quick ( which is the excellency of it ) to heaven , to the high and great things there , as it will descend to hell , though it be a naturall descent , to those black things there : And it is certain too , that hopes on high , will lead to thoughts on high ; The noblenesse of the soule , and thoughts thereof , and of great things prepared for it , will remember our imaginative sacultie of noble work , of high and weightie considerations .

If our affections be indeared to any sensuall delight , they will drown our fancies therein : and on the other side , our fancies , quicke and nimble though they be , yet will they move heavily , and die in their excessive motion to the things below , if the soule be taken up with the Love of the best things . And this leads me to the last thing , which is a more speciall and soveraign vertue , to help and fortifie our soule against her sensuall appetites ; I meane such helps which reason can suggest . I know if the Eye of the Lord awe us ; Job 31. if destruction from God be a terrour unto us ; if the spirit of holinesse comes into the heart , then the work is done .

2. In the last place then , because our imagination hurteth , and betrayeth our succours within , by false representations , and by preventing reason , usurping a censure of things before our judgements try them ; whereas , the office of imagination is , to minister matter to our understanding to work upon , not to lead it , much lesse to mis-lead it ; sith , I say , our case is so , and so depraved our facultie is ; we must take great heed , and give all diligence , That , ( as one excellently adviseth ) we suffer not things to passe suddenly from the imagination to our will , and affection ; we must aske advise first of our judgement ( That is the light , and eye of the inward man , and we must pray for the inward anoynting ) whose office it is to weigh things in the ballance and so to discerne . This judgement doth acquaint the minde to ballance reasons on both sides , and to turne backe the first offers , and conceits of the minde , and to accept of nothing but first examined and tryed .

There is a sicknesse of fancy , and there is no way to cure it , but by advising with judgement . We shall ( as Saul in another case ) account the wayes of sinne and death , even the shedding our own souls bloud , in the pursuit of our own appetites , and the libertie to satisfie the same ; All this we shall account a compassion r r 1 Sam. 23. 21. , if judgement do not come betwixt our imaginations , and will . The tumults , and distempers of the soul , though they rage in silent darknesse , would be in a great measure quieted , if summon'd before strength of judgement and reason .

Therefore when any desireable object , presents it selfe to our imagination , and solicites for admittance , we must not open before reason and judgement have done their office : We must take off our selves , upon what ground we entertain such a conceit ; Soules Cons. p. 284. whether we shall have the same judgement , after we have yeelded to it as now we have ? and whether we will have the same judgement of it in sicknesse , and death , and at the day of reckoning , as we have for the present ? That which is of it selfe evill , is alwayes so , at one time as well as another : if the time will come , when we shall think those things to be vain , which now we are so eagerly set upon , as if there were some great good in them ; why should we not thinke so of them now , when as the reforming of our judgement may do us good , rather then to be lead on with a pleasing errour untill that time , wherein the sight of our errours will fill our hearts with horrors and shame , without hope of ever changing our condition .

Think we hereon , before we have swallowed the bait . It is of speciall use to awaken the soule , and to stirre up reason , cast asleepe by over-powring lusts , and Satans charmes ; of great use it is to scatter the clouds , through which things seeme otherwise then they are , that so we may discerne and judge of things , according to their true and constant nature .

Is it a known and noted story ; That a great Commander being ready to perish with thirst , delivered up himself and his command into his enemies hands for a cup of drink ; who , so soon as he had quenched his thirst , had these words , For how short a satisfaction , have I forfeited all my former contentments ! The morall of it is as well known ; It seems to imply thus much ; That he did ( as we all are ready to do in desireable things ) suffer the thing he desired , to passe too soon from the imagination , to affection ; and he made choice before his Iudgement had done its office ; and thereby lost the command of himself . But indeed , though there is use in it , yet in this case , it doth not presse home , nor is it full to the purpose ; for , if we should suppose Kingdomes in one scale , and a dish of water in an other , we know which would weigh down so low , that it would be great folly to make the comparison .

But now again , if we shall but consider , how dependent a creature man is , ( which doth engage his service to his God ) and to how weak supports his life is beholding , and that he is , in his best estate , but vanitie , and that his Crown cannot help or ease the head-ach , nor can all the pomp and glory of a kingdome refresh his fainting spirit , which yet ( as 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 kingdome .

Satan might speak true , All that a man hath will he give for his life a a Job 2. . And had there bin no more but an earthly & temporary blessing lapt up in Esau's birthright , Esau had reason'd well . I am at the point to die , and what profit shall this birthright do to me b b Gen. 25. 32 . But the extreamitie was not so ( which is very observable ) he was short spirited , all for the present . The eagernesse of his spirit , and his slighting the blessing ( he despised his c c Verse 34. birthright . ) presented it so : And besides , there was an heavenly blessing wrapt up in the earthly . And therefore this example o● Esau comes home , and presseth to the quick ; That we follow peace with all men , and holinesse , without which no man shall see the Lord * * Heb. 12. ; looking diligently , lest any root of bitternesse springing up , trouble us , lest there be any fornicatour or prophane person , as Esau , who for one morsell of meat sold his birth-right . This presseth home ; and therefore from this example , we must , before that things passe from our imagination to affection ; now that pleasure solicits for admittance , we must thus reason ; we do , in hearkening unto it , adventure more then a temporall contentment , though what can countervaile that damage ? In yeelding here and giving admittance , we may bring in a Worme , 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 teares 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 eternitie ( the thought whereof swallowes us up , as a drop in the ocean ) where I shall meet with everlasting burnings , a perishing for ever ; or with pleasures at Gods right hand for evermore . Shall I then ( so judgement reasoneth ) preferre a short satisfaction ( which will leave in the soul a very sad farewell ) before an ever springing fountain of glory , and everlasting blisse ? A few bitter-sweet pleasures , and these lasting but a span or inch of time , at the longest , before unmixt and unmeasurable joyes through all eternitie in those glorious mansions above ? So our judgement debating , thus concludeth .

What then is this sading , perishing , and at length tormenting contentment unto me ? It is but like a flash of lightning before everlasting fire . Carnall joy is like the crackling of thorns , soon out like a lightsome flash , but spirituall joy is like the light of the Sun ; what then is this poore , short , and at length tormenting pleasure unto me ? When d d James 1. 15. Lust hath conceived , it brings forth sinne ; and sinne , when it is finished , brings forth death . The world passeth away , and the lusts thereof , but he that doth Gods will abideth for ever e e 1 John 2. 17. .

Thus farre in the discovery of this sinne 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 slipt 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 , wickednesse 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 summe of what hath been said may be thus gathered , and put together ; Pleasure is a great Enchantresse ; at the first encounter , she charmes our senses , therefore we must be the more prepar'd against her ; first , we must avoid all occasions ; they are the becks of pleasure , and panders for lusts ; especiaby we must avoid idlenesse ; it is pleasures pillow , the houre of temptation , the devils tide time . An unemployed life is a burden to it self , 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 f Matt. 12. ●4 . and garnished for that spirit , who is most unclean , though he commit no corporall uncleannesse . And this our uncleannes , which so debaseth man that noble Creature , happeneth by the sicknesse of the fancy ; The way to cure it , is to go to our judgement for counsell before we suffer our thoughts to passe from the imagination to the affection ; This is the summe .

I adde ; we all hunt after pleasure , and strive after peace , we would finde rest to our souls , and satisfaction therein ; This is naturall 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 holinesse , of righteousnesse , they are the wayes of pleasantnesse , all those paths peace g g Prov. 3. . Certainly were the beauty of holinesse 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 straitnesse and wearinesse we finde in these wayes is caused through our indisposition , and unto wardnesse to those wayes , through our want of giving all diligence . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Eurip. Orest . 23. A vain conceit to think of doing great things with little pains . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is the conclusion of all that are truely wise , That those great and insuperable difficulties that we usually pretend to meet with in the way that leads unto vertue , and godlinesse , are rather vain pretences , want of heart , sloth , and lithernesse ( as St. Chrysostome in many places , specially in his i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrysost. Ibid. 19. Hom. to the people of Antioch ) that is , meere want of courage and resolution , then 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 steadinesse 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 custome , provoked by a little gain .

What then , saith the same Father , can we think the way or practise of vertue and holinesse more difficult ? and the end of that way to have lesse gain , and peace ? overcome we the stubbornnesse of our Will , gain that ; winde up our selves to a resolution ( i we cannot by our own strength ) choose we the wayes of holinesse ; give we all diligence to Chap. 4 § . 3 walk in those paths , then we are assured , custome will make our paths easie , and pleasant , and at the end we shall have peace .

The conclusion then 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 wayes be established k k Prov. 4. 23. and 26. .

§. 3. Profit .

3. The other great Enchantresse of Mankinde ( so I finde them coupled in the forementioned place l l Hist. of the World lin 2. chap. 4. § 13. p. 239. ) is profit . A restlesse desire of getting still more , when , though all the world were gotten , it could never satisfie , nor make a man say It is enough ; It jades a man , and tires his spirits out in an eager pursuit of that , wherewith he can no more fill himself , then a coffer with knowledge , and a bag with grace m m You must not account that the chief riches , which you can put in a purse . Clem. Alex. paed . 3. 7. p. 173. . And yet he layeth out his pretious stock of time and parts in his eager pursuit this way ; which is , as if a man should furnish forth a chamber in a Through-fare , where he is to stay but a night , and neglect to provide himself of a Mansion in the citie , where he is for ever to dwell .

This is our folly , the chain of darknesse over our heart ; That spirit of infirmity with which we are bowed down , so as we will weary our selves in the wayes of vanitie , though we finde our selves 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 our selves filled , it is as with the East-winde , or ashes instead of bread ; when we awake ( for now the deceitfulnesse of riches hath closed the eye ) we shall be hungry . And it is not possible to be otherwise , for the heart turned from the Creatour to the Creature must needs be empty , there being a vanitie upon it ; And being removed from the onely and eternall Good , it must needs be like the needle , shaken off from the pole-starre , in an unquiet trembling condition ; Like a meteor still in agitation , and doubtfull suspense n 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 happinesse 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 sweetnesse 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 intend here , whereby to fortifie us against the deceitfulnesse of riches , which o o Fatigant , nec satiant tamen . Buch. in Psal. 73. verse 7. weary , but satisfie 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 my self else where in the preface to the first part .

Hitherto of such inordinate desires , which are not properly passions , but proceeding from our opinion and fantasie , our judgement and reason being put out of office , and exposing us to the full sway and power of our passions ; whereby it doth appeare , That we are not in greater danger in the hands of any , then of our selves ; And therefore great cause to pray ; Deliver us from evil , That is , our p p Quis est improbus ille ? Libera me à meipso , Domine . selves from our selves .

I come now to our master-passion ; The subduing of it , is like the taking in of an Arch-rebell ; It is the leader and master of misrule , then which nothing doth sonner and so immediately deforme Gods image , and sometimes deface it utterly . This is ,

§ 4. Anger .

Chap. 4 § . 4 A very strong motion from very weak reason . It fills our house with smoake q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Anger is like a smoake , it darkens reason , makes a very wise man a fool , and to do unreasonably ▪ Achilles speech . Hom. Iliads 18. ( well compar'd 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 r Direct . p. 98. Lege Chrysost. in Gen. hom. 53. ω. ) should justle a reverend Iudge out of his place , and there to take on in her talkative and scurrill manner . Iust so will this absurd passion , usurp and domineere over judgement , not giving reason leave to interpose a word ; whereby it comes to passe , that the man loseth the rule of his own spirit , and so becomes like a Citie without walls s s Prov. 25. 28. ; or like a ship without stern and pilot , exposed to windes and tempests in the midst of a furious sea . This man must needs be at a losse , and make shipwrack of his wisedome and discretion and all , so as his discreet friend cannot recover him again till he hath more command of himself , for if one should repaire 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 t Prov. 19. 19. . So we have heard how blustering a passion this is ; and what raiseth the winde , viz. that we are disposed unto it , by weaknesse of spirit , for the weaker any one is by yeares , or by sicknesse , the more subject unto it , as children , old persons , or u u Seneca de ira . lib. 3. cap. 10. sick ( so universall experience hath concluded ) or by overtendernesse or nicenesse of minde . Therefore the wanton delicate persons are very testy x x Non vis esse iracundus ? nè sis curiosus . Ibid. cap. 11. , very petty matters will trouble them , a spot on their garment ; a bird , a dog , a glasse . It puts me in minde of a delicate person , who , being Master of a feast , condemned his servant to be eat up of the Lampryes for breaking a Chrystall glasse ; whereupon the poore boy falls down at the Emperours feet , who was entertain'd at the feast , requesting onely this favour , that though he knew he must die , yet he would not suffer his Master to make him meat to fishes , which are mans meat , whereto the Emporour yeelded , causing all the glasses 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 , then your delicate persons ; one haire lying out of order will more disquiet them , then a disturbance in a Commonwealth .

There is another fruit of this weaknesse , and that is an ungovern'd tongue . A great make-bate , disturbing our own peace , and the peace of others . It foments and stirres up anger , and provokes more wrath : It makes the spirits keen and eager , so as words , cut like a razour , being whetted , as the Bore its tooth , in its own foame . There is a little spark of fire before us , It is at the y y V●rum que in ore . α. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 cast water upon it , to spit it , or to tread it 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 neare to cut the ( z z Salvian de guber , lib. 2. p. 71. fibras ) the very small sprigges or haires thereof ; The wisest of Philosophers ( if Aristotle was he ) tells us ; That Anger serveth as a weapon to vertue ; It may well be , but then this weapon must be in a wise mans hand , who can command himself and his anger , for such a man can be angry and sinne 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 weaknesse ; The remedies are answerable , whereby to get strength , and fortifie our selves against it .

That person is seldome 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 carryes himself , as one in a passion alwayes .

I have often thought on those words of Saint Paul ; a a 1 Cor. 6. 13. All things are lawfull for me , but all things are not expedient ; All things are lawfull , but I will not he 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 lawfull , will not easily exceed in things unlawfull . I have known some , who would not reach their hands to a dish , or cup so soone as they might ; they would abridge themselves , and take of from that eagernesse 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 calmely , and temperately , in the puzell of businesse , and tempest of humane life . He that carryes himselfe as in a passion alwayes , we must looke to see him sometimes in a phrensie , when it would become him , to have most command over himselfe . He that cannot temper himselfe in lawfull things , will run ryot in unlawfull .

This is a point of speciall consideration ; it takes of from nicenesse and weakenesse of spirit , which sharpneth very much the edge of anger b b Plut. Mor. de Cu●i . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. P●ed . lib. 2. cap. 1. p. 109. . I have read of one , who would put a letter up into his pocket , not breaking up the seale ; 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 perswades to them , and concludes thus . That man cannot easily abstaine from things forbidden him , who takes his full libertie 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 , unlesse we can binde his hands . No sound counsell 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 vaine . If we will waite their season , we must stay till there be a calme c c In Act. Apost. cap. 7. Hom. 17. : So here , we must stay till the storme of anger be over . This puts me in minde of a very pretty observation from Phi. Melanch . which is this .

His little daughter was sent on an errand , and staid beyond her appointed houre , 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 doore , and there he sate , expecting his daughters return . Presently after , home comes the gyrle . 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 pree thee , childe , what wilt thou say to thy good mother now , for she is angry ? The childe answered simply d d Simplice pu●rilique sententiâ ai●bat . and like a childe ; nothing for sooth .

This answer pleased the father very well , and he made very good use of it , for this was his maner : When he observed men marching in the rage and roare of their passion , and upon the spur , then he stood stock still ; When he heard them casting-up their words , from a very corrupt stomack , 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 childes answer , nothing for sooth . And this nothing , effected something ; for by this patience in That excellent servant of the Lord , he brake the violence of his adversaries impatiencie ; so saith Camera : who writ Mela. Life e e Pag. 81. . It teacheth us how to carry our selves 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 difficultie to refrain the minde in a precipice f f Advanc . p. 242. ; But yet some have found it possible ; I say then , if a man could refrain himself , and give unto his minde ( as is used in horsmanship , and wherein the old Britaines , saith Caesar g g Vsu quotidiano & exercitatione in declivi et praecipiti loco incitatos equos sustinere . Caesar . Com. flexibilem esse ad naturam auri proximè accedit . L. Ver. de Aug. , did by experience and custome much excell ) the shortest stop or turn ; As thus ; if he could refraine his hand , or his word , when it is going out , and behold himself in a glasse , before he strike or speake : 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 feaver . We read of one h h Seneca de Ira. lib. 3. cap. 12. , who , being very angry , and having his arme lifted up to punish his offending servant ( over whom masters at that time too lawlesly abused their power ) bethought himself very seasonably , and of what he was doing , so stayd the blow , but kept his posture ; then beheld himselfe in a glasse , to see how like a foole he stood ; But he discern'd more then so , that he stood , not like George on Horsebacke , though that is menacing , but more like a mad-man i i Arnob. lib. 1. p. 6. 7. in sol. Lact. de Pru. Dei . 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 himselfe , and so was better advised for afterwards . I dare say , it would calme the hastiest man living , if he would look himself in a glasse , 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 deformes him ; It would help also , if , refraining his minde in such a distemper , he would reflect upon that he was ( in that transportation of minde ) about to do or might have done ; if he can reflect upon it , he will see clearely , That it was much better for him , because he tooke leisure of more consideration .

Of all things , which admit delay , there is nothing , that receives more advantage by it , then our passion , nor hazard , then our repentance . It is certain , what repentance gaineth by admitting no delay , anger loseth , our peace and quiet ; yet deale we here cleane 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 , then 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 i D. G. . But if we gaine not some leisure and time here , for our better proceeding , we shall for our repentance k k The end of passion , is the beginning of repentance . Felth. Res . 8. Plut. Mor. de Ira. . Phocion advised well to hinder the Athenians from a present resolution upon the hearing of Alexanders death ; News came that Alexander was dead ; And the Athenians would , the same night , meet in Counsell , and determine things : Forbeare till next morning said he ; if Alexander be dead to day , he will be dead to morrow . Be not so hasty , this businesse will admit some houres 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 teo morrow , and we shall be better able to discerne it , and to helpe it . We may do nothing while we are angry ; for then we will thinke we may doe any thing . He must not loose 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 himselfe very well , that would direct another . It is the wife mans lesson ; The discretion of a man deferreth Anger . It is a point of wisedome to subdue betimes , Prov. 19. 11. the first beginnings of unruly passions , which else , like an ill nurtur'd childe , will grow head-strong ( here we should meet with the tongue again : ) And this is by giving a check and stop to our selves , so giving time for reason to enterpose , and to aske this question only , What do I ? For want hereof , we observe men dealing unreasonably with senselesse things , falling foule upon them , misusing the poore beast also , that doth better service in his kinde , and sheweth more obedience then man doth . But very Imperious and domineering over children and servants ; for our spirits ( as was said ) stir as intemperately , and raise as great stormes in our little ponds , as great persons do in their great seas . l l Vide dominum saevientem in servos , &c. Fluctus cosdem , &c. Lips . de cons. lib. 2. pag. 25. .

I passe by them , who are so furious upon the Oxe , the Horse , and the Asse , the poore Sheep also , all which do after their kinde , 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 childe in a passion , this may check him , if he take so much time as to consider ; That he is a childe , and his own , so is its fault also ; This will stop his eagernesse : 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 my selfe , or hurt them . Did not he that made them make me ? Have we not both the same masters over us on earth ? and would we not be used kindely , and gently by them ? And have we not all one Master in heaven ? See the first Part. chap. 4. sect. 12. and would we not all finde mercy there ? Yea , but he is thus and thus , and doth so and so , and so often he hath provoked me ? I must check my selfe now with this , and it will surely calme and coole my spirit ; how m m Chrysost. in ep. ad Rom. cap. 8. Hom. 14. pag. 206. 2 Pet. 3. 15. Rom. 2. 4. much , and how long , God hath borne , and forborn me ; And can I be impatient now ? The long suffering of the Lord is salvation : It was salvation to Saul , waiting till he became a Paul ; so was it to Peter , waiting till he went out ; To us , else we had been , before this , consumed : Marke this , and enlarge thy meditation upon it ; I , it will be a meanes to frame upon thee that ornament of a meeke and quiet spirit , which , in the sight of God , is of great price : for if I can say to my selfe but thus much ; how long suffering hath the Lord been to me ward ? I cannot be short , and eager spirited toward my brother . I cannot say more , which is more pressing and availeable to subdue my passionate spirit , and to gaine that constant and comfortable temper , which resembles the highest region of the ayre , where there is still a perpetuall serenitie , and peace . Lastly , are they the wrongs , and unworthy usage from others hands and tongues , that have put me out of the possession of my selfe ? or are they crosses in my estate , that trouble and disquiet me ? Then thus I must check my selfe , By looking narrowly into my selfe , and up to an higher hand , as the children of wisdome have done ; I must remember the ten thousand talents ; There is nothing that can be thought of , of more force to win upon a passionate spirit , and to frame it to lowlinesse , lovelinesse , calmenesse , and unpassionatenesse ( which is the cement of societie and sweet converse ) nothing , I say , of such force as these considerations ; First , of Gods all disposing , over-ruling hand , who is so good , that He would suffer no evill to be , were He not so powerfull , that out of the greatest evill , He can extract the greatest good .

Secondly , The riches of His mercy , that forgave ten thousand talents ; And should I flye at the throat of my fellow servant for a few pence ? Thoughts hereof will frame us to a setled reposed estate , and an unpassionate spirit . But the remedy of remedies , the most certain and excellent remedy , whereby to shoare-up , and underprop the soule against the shakings , and impetuous blustering of this weake but impotent distemper , which bloweth hard , and boasteth great things ; The best remedy I say , is , To addresse our spirits before the Lord ; To look to Him , who rebuked the winds , and Seas , and they were still . We may say of this fiery exhalation , as is said of the tongue n n James 3. 8. ( a fire too , and angers first o o Prima semper irarū tela maledicta sunt ; & quicquid non possumus imbecilli , optamus irati : Salv. De Gub. lib. 3. pag. 81. weapon ) But this unruly evill can no man tame : we must then pray , and in our prayer p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iam. 5. 17. pray , that is , we must pray earnestly , we must wrestle and weep in our prayer before the Lord ; That He would hold in our spirits , calme and meeken the same . We are taught of God , to love one another , saith the Apostle , we are so indeed , saith the Father ; For no man can teach it , and if God teach not , we shall flye off and all to pieces , like an unserviceable piece of Ordnance , before we are discharged . We shall bite and devoure on another . Vpon every occasion , we shall flye out into sparkles of heat , like the sonnes of the coale as one speaketh , which if you blow , it will sparkle in your face , behold then , how great a matter a little fire kindleth q q Jam. 3. 5. . We may allude here to what we reade , spoken of the Leviathan r r Job 41. 21. ; An angry-mans breath kindleth coales , and a flame goeth out of his mouth . But if God meekens the spirit , if He humbles the heart , all this fire will be quenched , or , if not so , yet so kept in this fire shall be , that no burning lamps , no sparks shall leap out ; I meane , nothing shall be done or spoken , which may kindle wrath : but much yeelding there will be , much forbearing in the spirit of meeknesse , as we learne by the example of Abraham ; who yeelds unto the younger , rather then difference shall arise . And the true sonne of a gracious father will yeeld , not to Abimelech only , but to the Heardsmen of Gerar , though the place shall carry a memoriall of the contention there , and injury done Chrysost. Ibid. to Iacob there , the taking from him that , which God and nature makes common ; yet rather then there shall be any contention , Isaac yeelds , and accepts of an apologie or defence afterwards , though never a word thereof true . And this is meeknesse , and patience indeed mildly to yeeld , not to superiours only , against whom , perhaps , we cannot stirre and be safe ; but to yeeld to inferiours , such we would have disdained ( as Iob saith s s Chap. 30. 1. ) to have set with the dogs of our flocke . This is a point of a meeke spirit indeed . And this is a spirit of Gods own framing , even His , to whom these two things do of right belong ; To subdue iniquitie , and pardon sinne . Marke it ;

The Lord , He it is , who subdueth every distemper of the soul , which vexeth there ; and pardons all the iniquity t t Micah . 7. 18 , 19. there ▪ from , casting it , as into the bottome of the Sea ; therefore to Him we must seeke . I conclude with the wise mans lessons u u Prov. 16. 23. 24. Verse 32. . The heart of the wise teacheth his mouth , and addeth learning to his lips . Pleasant words are as an honey-combe , sweet to the soule , and health to the bones . He that is slow to anger is better then the mightie ; and he that ruleth his spirit , then he that taketh a citie .

I know , That , before I came off from this point , I should have spoken more concerning the tongue , and the government thereof . But the subject is so large , and so largely Chap. 4 § 5 handled ; That we cannot say a little of it .

It is , me thinks , observeable ; That he , who wrote a booke thereof , was a whole yeare ( so himselfe saith ) bethinking Drexelius . himselfe , what to call his booke , which ( if I remember ) he was ten yeares in composing . At the length he intituled his booke Phaeton , and we know what is faigned of him , as we do know , what was the originall of that fiction : But the Title fits very well , and the Spirit gives good warrant to it ; For the tongue is a fire , a world of iniquitie x 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 angers first weapon ; And if we can binde the strong-man , we can spoile 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 wisdome of a man to see himselfe speake ; That is , well first to observe the way his tongue is travelling in , That he may be sure and certaine , that the way is safe . Remembring still ( what was said too ) That a man hath falne more 1. Part. dangerously by his tongue , then 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 libertie the tongue takes , as if it had a a a K. I. 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 heare-say ; It is the greatest liar in the world . Report will fully the whitest name upon earth , and when it hath done , and you would finde the authour , you cannot , he walks as undiscerneable as if he had his head in the clouds b b Caput inter nubila condit . vide Scal. Poet. lib. 5. cap. 3. pag. 524. . Report nothing upon bare report , especially nothing touching any ones good-name , which , the purer it is , like a white ball , the more sullied with tossing .

2. Where thou wantest certaintie , judge charitably , the best ; and leave that thou canst not know to the Searcher of hearts . Indeed sometimes a mans out-side , actions , words , gestures , do make an easie 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 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 reade , frowardnesse is there . But now when a mans actions , his meaning and intent are of as doubtfull construction as some old Characters , worn out and decayed ; Take we heed now , that we reade them not according to our sense , unlesse it be most agreeable to charitie . It is a good rule ; d d Ampliandi sunt favores . We must shew all the favour that may be ; We must stretch out charities mantle as wide as we can , that is , as wide , as heaven is wide , saith e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in Acta Apost. 21. Hom. 44. ω. 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 charitie , Be as tender of a mans meaning as with his eye , so of his actions , as perhaps he did not so , as it is suggested ; if he did it , then not with a minde to do me hurt ; or , if with that purpose , then by some temptation , which might have carried my self too , and upon a worse evil . Still deale tenderly we should with our brothers Name , with his Conscience , with his meaning , as tender of all this we must be , as we are of our eye , or of a glasse of Chrystall .

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 pitie , and his anger did tear perpetually , and kept his wrath for ever f f Amos 1. 11. . Mark well how sadly and confidently Job speakes touching the securitie of the dead ; mark it , I can but point to it g 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 Civilitie to disquiet the dead h 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 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 pretious 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 charitie . If thou shalt be faulty in this point of charitie , it is a privative censure .

I keep the chief lesson last , I take it from a rule in Herauldry , this it is ,

6. All k k Joh. Guil. display of Herauldry . pag. 163. Animalls born in Armes or Ensignes 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 qualitie represented to be wit and cunning , not pilfering and stealing &c.

I may finde bad qualities in the King of beasts ; I must in blazoning take the most noble ; Then much more in blazoning my brothers Name ; I must finde-out his good qualities . So the Apostle with Iob , l l James 5. 11. we have heard of the patience of Iob ; not a word of his impatience . And observeable it is , how David fills his mouth with Sauls m m 2. Sam. 1. vertues ; But how if my brother have not one good qualitie ? I must not think so ; not , that any one is so buried under the rubbish of his own and Adams ruines , but some good may be found in him , if with the Chymist , we would set the fire of our charitie 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 poore woman puddering in the dust-heap , and finding some good there . And let this teach us , how we deale with our brother , not worse then 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 , Chap. 4 § 6 do it tenderly like a brother , as one knowing thy self , and thy common nature , in love , in meeknesse , in the spirit of meeknesse : so shalt thou honour thy brother , but thy self more . Chrysostome n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. In Gen. 13. Hom. 34. ● . gives us a good note . The truest signe of a man honoured with reason , is to be gentle , meek , courteous , mercifull , as one that would obtain mercie ; for , consider we our selves , or others , we are vessells of earth all , which could not be cleansed with water , they must be broken o o Levit. 11. 33. ●eade Mr Answ . ; or like bell-mettle , once broken , never sound again till new-cast , and that will not be till the morning of our resurrection ; There be faults in all , make the best of all . It is good for a man , nay it is his wisdome , to pudder much in his own dung ( as a devout Spaniard p p Avila's spirit . Epist . 24. p. 200. phraseth it ) To pry well into his faults , and frailties , and with great diligence there , for from thence ( that bitter-root ) springeth that excellent and sweet grace , humilitie , but to pudder in another mans dung , is Beetle-like , q q Scarabaeum aiunt simo sepultum vivere , apobalsomo immersum emori . a creature , we know , which lies covered in dung , and findes sweetnesse there ; but put it amongst sweets , and there it dies .

I will shut up this in the words of the Learned Knight , changing but a word , They who have sold the ( bloud of others ) good name of others , at a low rate , have but made the Hist. of the World . preface . markets for their neighbours to buy of theirs at the same rate and price . But Chrysostomes words upon those of our Saviour , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. In 8. Gen. Hom. 40 ▪ ( Iudge not that ye be not judged ) will serve better to stitch upon our lips ; How darest thou set thy self in Gods Throne , by judging thy brother ? If thou wilt be a judge , judge thy self , and thy own wayes , so mayest thou mendon ; But if thou sittest and judgest thy brother , thou shalt but make thy own judgement the heavier .

§ 6. Affections .

So much to the master passion , and the subduing thereof ; and to order the tongue too , that disordered member . Affections are the next , which may be called passions also , when they come like sudden gusts , for then they are the stormes of the soul , and will overturn all if they be not suppressed , and the heart steer'd aright , by the interposing of judgement and right reason . Our Affections set at libertie , are like a Multos dominos habet qui unum non babet . childe set loose , and left to himself , which will cause our shame and our sorrow both . To instance ; our affection of feare , not ordered and pointed right , will make us like a Roe before the hunter , or like a leafe shaken with the winde : The Apostle speaks much in one word ; where feare is , there is torment , &c. It slayeth without a sword ; Thy b b Esay 22. 2. reade Edmunds upon Cesars Comment. p. 17. & p. 38. 39. slain men are not slain with the sword , nor dead in battell ; How then a a 1 John 4. 18. were they slain ? ( for it is not proper to say , slain with famine ) with c c Exanimantur metu . Trem. A man that had his eyes covered to receive his death , and uncovered again that he might reade his pardon , was found stark dead upon the seaffold . Char. chap 16. p. 69. feare ; that surprised them before the battell , and did the part of an executioner before the sword came : Such an astonishing affection feare is if not fixt upon Him , whom onely we should feare . The like we may say of Love d d Furori proximus amor . Tacit. A●nnal . lib. 11. , Ioy e e Joy and sorrow have a contrary working . but being immoderate they drink and quaffe up the spirits quickly and sometimes suddenly . , Sorrow ; if not plac'd aright , but immoderately set upon the Creature , they will swallow us up , as a ship in the quicksands . In a word ; The excesse of our affections do cause the greatnesse of our afflictions .

But contrary ; when our affections are well ordered , they are the winde of the soul , carrying it so , as it is neither becalmed , that it moves not when it should ; nor yet tossed , that it moves disorderly : They are the very wings of the soul ; A prayer without them ( so we may say of any other performance ) is like a bird without wings ; If I cared for nothing ( said Melancton ) I should pray for nothing ; They are the springs of all our services to God ; we are dry , cold and dead * * Fear is worse then the thing feared , as is prooved by the communication of Cyrus and Tygranes . Xenop Cyri. paed . l. 3. p. 192. without them ; They set the soule and heart on worke , and then we seeke the Lord . David had prepared much for the house of his God , and the reason was , which himself gives ; Because I have set my affection to the house of my God . We are as a dead Sea , without our affections , and as a raging Sea , if they exceed the bounds ; And exceed they will , if they are not held in order , by His voyce , who said to the Sea , Be still . f f Oratio sine malis , avis sine alis . g g Sinibil curarem nihil orarem . h h 1. Chron. 22. 29. i i 1. Chron. 28. 3. p●s meus affectus meus , cò seror quocunque seror . They are , as it is said of the body , like a curious instruments , quickly out of tune , and then we , as quickly , have lost the mean , between too much and too little . They are just like moyst elements , as Aire and Water , which have no bounds of their own to contain them in , but those of the vessell , that keeps them : water is spilt and lost without something to hold it ; so it is with our affections , if they be not bounded by the Spirit of wisdome and power . And if so , they will answer all Gods dealing to His children ; As He enlargeth , so they are enlarged ; as He opens , so they open ; if evills threaten , the more feare fixeth where it should , and then feareth no evill tidings h h Feare hath torment when it is out of place , but if placed right upon God , it quieteth and calmeth the heart , it makes a man fearelesse ; his heart is sixed trusting in the Lord , Psal. 112. ; The more tokens of displeasure , the more sorrow ; yet ordered not without hope , not a sorrow swallowing up the heart in despaire , but a godly sorrow putting on to obedience . These well ordered affections put the soul into a sutable plyablenesse , that they answer the Lord in all His calls ; to joy when He calls for it ; to mourn , when He calls for that .

But this sweet harmony and temper in the affections is never , but when the Lord sets them in tune , and keeps them so ; when His spirit watcheth over ours ( which should be our prayer ) for then , look how many affections , so many graces . Love is turned to a love of God ; Ioy to a delight in the best things ; feare , to a feare of offending Him more then any creature ; sorrow to a sorrow for sinne . And this is the main and chiefe help to bound and order our affections , even to look up to the Lord , that as He hath planted them in the soul , He would order them so there , that they may tend to Him and for Him . Other rules and considerations there are , which may help some thing to calme our affections as followeth .

1. Let this be a standing rule ; Nothing deserves our sorrow but sinne , and the losse of Gods favour by sinne . It is seasonable at no time ( I speake of some exceeding that way , for man must not have ( if it might be ) an Apathie , he must not be without naturall affection , like a stock moved at nothing ; no , This is the commendation of a true Christian , That he hath strong affections , but through God , he is mightie to Chap. 4 § 7 command them ) It is ( I was saying ) seasonable at no time , but at our prayers and with our instructions , saith i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ad Colos. Hom. 12. Chrysostome . It is pitie , that such a sweet and fruitfull affection , should , like water , run-out to waste , should be spilt upon that , which cannot profit .

2. Nothing commands our feare but God : and if we keep to Him , He will be our Sanctuary ; if it be removed from Him , we shall feare every thing .

3. We must use this world , but as if we did not use it ; use it , but enjoy God . In the one is changeablenesse and vexation , in God is no variousnesse , nor shadow of changing . The world and things of it , are but the cisternes of comfort ; they quickly emptie and dry up ; God is an ever springing fountain .

4. Many things will command our love , and must have it , but we must hold it under command , and to its rule ; In God , and for God : we must equall nothing unto Him , much lesse account of any thing above Him . He will have no corrivall : that which we equall with Him , will prove our snare ; that which we honour above Him , will be our shame and sorrow .

5. There are some times , when there will be some flushes of joy , some exceeding that way ; as it is hard in any passion of the minde to keep just measure : But there is never more need of watchfulnesse then at such times . It was a fit season for the Father to be at his Sacrifice , when his Children were at the Feast . I have observed times of feasting and merriment strangely crossed ; to call back the heart , which would soone forget , if not loose it selfe : and to teach man to feare at all times .

In such cases as these , such thoughts as these may help to allay the over sweetnesse of our contents , as thus to think ; Now I could sing for joy ( for we give no time for Calvish mirth ) others there are , who at this very time do sigh for heavinesse of spirit ; and groane under heavy pressures k k Hic nuptias , ibi planctum , &c. Hier. 21. 22. lib. 2. ω. pag. 247. . As a member of the body , my passion of joy must be moderated with my compassion l l Remember my bonds . Colos. 4. 18. Lege Chrysost. Calamitas illius fores pulsat qui aliorum calamitatibus non movetur . . I will speake in Hirons words , they are to this purpose . There is a wedding in that house to day , and there they are merry ; with them I should rejoyce : In the other house there is a funerall , a beloved yoke-fellow , or a deare childe is carrying forth to buriall , there are sad hearts we are sure , I should weep with them : for this is to be like minded , to be companions with others , as members of the same body . I must think again ; I know not how soone their case may be mine : Mirth and sorrow have their turns , and I know not how soone , they may exchange with me . As I shall let my heart loose in the one , the lesse command I shall have over it in the other : As my sensuall contentment shall dilate and expand my heart ; so will sorrow compresse and shrink it up : If my heart be as light as a feather in the one , it may be as heavy as a stone in the other ; it was Nabals m m 1 Sam. 25. case . Let me ever finde out something even in the midst of my mirth , Christian-like to leaven it ; so I may more likely finde something in my sorrow to sweeten that also .

The maine and principall lesson is , That we sawce our earthly joyes with godly sorrow ; so should all our worldly sorrow be mixed with spirituall joy . We must not let earthly contentments take up all the roome in the heart ; for then sorrow , when it comes , will look for the like freedome , commanding there , and stopping up the least cranny for comfort to enter in at .

So much to temper and moderate our mindes in the sudden flushes of joy .

There is a more constant running out of our affections , in a more constant tenour of earthly things , which some at sometimes may finde ; if so , and our affections are enlarged beyond their bounds , such like sad and sober thoughts as these may call them in , if they take place .

Is my estate prosperous ? And do I over greedily seeke , or highly esteeme , or intemperately joy in the comforts , which prosperitie affords ? Let me think now , that the wicked have these things too , and more abundantly , and Gods dearest children often want them . And what are they , that my heart would close withall ? Nothing , for nothing they avayle in the day of wrath n n Prov. 23. and Prov. 10. 10. Trem. ; when we most need them , they stand farre from our help .

Are they pleasures my heart would relish ? let me consider , they are but for a moment , but the torment of sinne is everlasting o o Breve & momentaneum , quod delectat , aeternum ; quod cruciat . . Have I contentments on every side ? peace round about ? all things as my heart can wish ? Then I must stirre up , and quicken my self the more ; standing waters gather mud and dirt ; wines not racked gather Lees. I must suspect my way , that it is not right ; for in the world ye shall have afflictions ; we have our Masters word for it , and that is as much as the earth and heavens have for their continuance . Can I expect two heavens ? all contentments here , and pleasures for ever more hereafter ? can I expect to triumph in heaven , and yet not to performe any worthy service in the Lords Battell upon earth against His and our enemies ? Can I expect a weight p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tom. 5. Ser. 33. of glory , when I go hence , and no weight from the crosse here ? Can I think it reasonable , that the Captain should beare all the brunt , and endure all the hardnesse , and the Common souldier endure nothing ? These considerations and such like , may give some sharp taste to allay the lushiousnesse of our contentments , that we may not over-joy our comforts .

§ Discontent . 7.

We are as prone sometimes to overlook our blessings also , and overgrieve our crosses ; when our minde is overshadowed with discontent , that great disturber of our peace and quiet .

It is an unreasonable passion , what else to call it in proprietie of speech , I know not , but this know ; it makes a man complain , he knows not for what ; and to quarrell 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 farre meaner ; for what matters it , what my condition be , if to me it seems bad q q Si cui sua non vidētur amplissi , ma licèt totius mundi Dominus su , tamen miser est sen. ep. 9. Sapiens neminem videt cum quo se commutatatum velit . Stul●ilia laborat sastidio sui . Quid resert qualis fit status tuus si tibi videtur malusi Sen. ep. 9. ; if so , I must needs walk most unquietly with my self , and most unthankfully towards God .

Those sonnes of Eliab enjoyed no small priviledge , but yet that seemed nothing unto them : Aegypt , where they served in clay , and brick , was now esteemed farre beyond all , when their present discontent , like dust cast into the eye , had taken from them the sight of all their good things r r Numb . 16. . They are a sad example to us , that we murmure not as they did ; and it tels us also , how unreasonably a discontented minde 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 s Plut. De tranquil . Hor. lib. 2. ep. 3. ; it is the case and manner of many , and it is ( saith the same Authour ) as if a man should seale up his hogshead of good liquour , and drink that which is sowre , and hurtfull . Thus disquieting an humour discontent is ; the remedies against it are ,

First , that we suffer not our minde 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 bitternesse of one crosse , that we shall disrelish the comfort of twenty blessings .

2. It is good to look to those below us : It is certain , no mans estate is so happy , but , if his discretion be not so much the more , he may finde something in it , which would sowre all : nor is any mans condition so low , but he may finde something which will sweeten the meanesse of it ; Thus then 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 feares : As the rich have advantage of the poore in possessing , so have the poore 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 toyl , I go at more ease , then they who sweat at so unbecoming and beast-like a burden t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luc. Cynicus . p. 8●3 . Leg● Clem. Alex. paed 3. 11. p. 185. .

I have not anothers velvet , nor their fare , nor their ease ; nor have I their stone , or their gout ; I must set one thing against another u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrys. de Lazaro conc . 1. lege Diod. Sicul. bib. lib. 12. α. , it may much quiet me . And thus farre 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 x Dr Sibs So. Conf. p. 172. : look to that we enjoy , as well as that we want . As in prosperitie God mingles some crosse to diet us ; so in all crosses there is something to comfort us . As there is a vanitie 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 kinde , wherein we are inferiour to others . Others are in greater place , so they are in greater danger ; others be richer , so their cares and snares be greater : The poore in the world may be richer in faith then they . The soul can better digest and master a low estate then a prosperous , and being under some abasement , it is in a lesse distance from God . Others are not so afflicted as we , then they have lesse experience of Gods gracious power then we . Others may have more healthy bodies , but souls lesse 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 , whilest both sleep , & usually the sleep of the one is sweeter then 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 levelleth all . There is scarce any man , but the good he receives from God , is more then the ill he feels , if our unthankfull hearts would suffer us to think so . Is not our health more then our sicknesse ? do we not enjoy more then we want ? I mean of the things that are necessary ; are not our good dayes more then our evill ? And yet ( so unkindly we deale with God ) one crosse is more taken to heart , then 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 our selves ( as well as to our selves ) and then we shall see it is not our own case onely ; 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 supreame hand ; The Heathen also by their glimmering light , could discerne how vaine it was to strive against the absolute prerogative thereof . We must not quarrell with that condition , which God sees fit for us , for that were to blame His wisdome , who gives no account of His matters ; and in so strugling we make our bands the stronger .

The humbled y and meekned spirit , that can resigne it self , submit and wait under Gods Almighty hand , shall be lifted up in Gods good time . In the mean time , having knowledge of Gods excellencies , and his own vilenesse ; He looks upon mercies , and counts himself lesse then the least of them : He looks upon afflictions , and under the greatest can say right humbly , It is Gods mercie I am not consumed . Are his pressures many , he sees mercie in it , 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 x I can be abased Phil. 4. 12. If we can once take out this lesson , it will bring with it such a Christian perfection , that we shall not be to seek almost in any point of Christianitie . Dr Alray's lectur . .

Yea , but how if this person , now under the rod , is not Object . perswaded that God is his Father , though he cannot but know , that He correcteth every childey : As many as I love , I chasten y y Heb. 12. 6. Revel. 3. 19. .

If so , yet he doth know , that God is his Lord , and thence , an humble submission must follow . As Laban z z Gen. 24. 50. and Bethuel Answ. in ▪ another case ; This thing is proceeded of the Lord , we cannot therefore say either good or evill . So , whatsoever the affliction be , be it in body , goods or good name , yet he must say , for he is better instructed then 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 crosse wills a a Vae oppositis voluntations . , they struggle , strive and tugge , to pluck the neck out of Gods yoke , and so put themselves to more pain .

Thus still we must resolve the case , God is a debter 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 Gods hand , but a bettering by it ; we must gaine 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 reade but of one , whose heart did not somewhat relent under the blow , and one there was , that did not , That was King Ahaz b b 2 Chron. 28. 22. . In his affliction he sinned more ; but we must be made more wise by it , else we lose the utilitie c c Perdidimus utilitatem calamitis ; miserrimi facti est is & pessimi permansistis , Aug ▪ de civit . 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 sinne covetousnesse , bottoming our selves on things below ? If disgrace ; was not my sinne ambition ? If scarcitie , was not my sinne the abuse of Gods good creatures , vainly , needlessely , unthankfully ? And , if pains or aches ; did'st thou not offend in sinfull pleasur●s d d Lege Chrysost. ● Psal . 3. ? Thus shall we speak good of the affliction , and submit , yea , and be thankfull . That is a dutie of a Christian , to be thankfull for afflictions , for corrections . It was good for me that I have been afflicted e e Psal. 119 71. ; if it was good for him , then doubtlesse he spake good of it , and was thankfull . I remember , saith Chrysostome f 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 Gods mercies , and in the first place . Indeed it is no hard matter to open the mouth in way of thankfulnesse for the good things of this life , as we call them ; but to be thankfull for the evills , that is an hard task , but yet the dayly work of a true Christian .

The Heathen Philosopher could say g g Mar. Aur. Aut. medit . 12. B. sect . 2. p 197. A wise man should be fitted for all estates and conditions , like Empedocles his Allegoricall Spheare , 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 h Lege ep . 168. Basil●i . . And such a man , saith he , hath gained unto himself great rest and ease , for he hath get his minde loose from outward intanglements , and that manifold luggage wherewith we are round about incumbred . We may discern our selves , as we do our metalls , 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 * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Naz●anz . , which sinks under trouble , like lead into the waters : But if our sound be silver-like , cleare and pleasing , it argues we are of better orat . 18. When there is a storm with●ut he keeps his minde cleare within . pag. 302. metall . 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 i Prosperitie doth best discover vice ; but adversitie doth best discover vertue . .

A good eye is for any colour , though all colours are not equally lightsome .

A good care for every sound , though every sound hath not the same gratefulnesse ; 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 evill , as we call it , from Gods hand , as well as good , shews , that he 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 k Mar. Aur. lib. 10. sect 37. p. 177

I have been long upon the point , the longer that I might perswade to a contentednesse in every condition ; and that we might finde use , and pick good out of all . But it is the Lord who perswades the heart , and He doth it , else no condition will please , seem it to others never so pleasing . To possesse 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 wisdome 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 patient submission unto His , that it may be as conformable there unto , as the wax unto the seal . All this God can do , He onely . And when He hath thus humbled the heart , and thus meekned the spirit , when he hath thus fashioned it , then the work is done , and nothing will be grievous .

It is a remarkable speech from Mr Bradford l l ●ox 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 finde herein libertie enough ; and for my lodging , bedding , feeding , &c. all above my worthinesse ; worthinesse quoth I ? alasse ! 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 , neare the time of his enlargement , when he was to passe 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 Majestie will be pleased to give me my life , I will thank her ; if my libertie , 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 Chap. 5 § 1 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 mysterie thereof . Graces required in those , who come to this Table . In case these Graces be wanting , what is to be done . Of Mans worthinesse .

AND now , Childe , having made some discoverie unto thee of those our master-sinnes 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 minde of two extraordinary and solemne approaches , both before the Lord , and both in the face of the Lords congregation . In the one ( the Sacrament of the Lords Supper ) we professe , by faith , to be one with Christ , and by union with Him to partake of all His honour and glory . In the other ( falsly by some called a Sacrament also ) they , who were two , are made one , joyned together in so straight 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 eternitie m m Pingo aeto●●●tati . . Much fitter might the same be said in these cases ; we must walk warily here , we must take pains here , for we work to eternitie , we receive to eternitie , and so we marry too , to our eternitie ; it is for life both , and beyond it , as farre 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 Righteousnesse before God , which doth consist , principally , in His body broken upon the crosse , and His bloud communicated unto us . These holy mysteries received in due manner do instrumentally both make us partakers of the grace of that body and bloud which was given for the life of the world ; and imparts unto us , even in true and reall , though in mysticall manner , the very person of our Lord Himself , whole , perfect , and intire together with the communication of His holy Spirit , to sanctifie us , as it sanctified Him , that , what merit , force or vertue , there is in His sanctified Body and Bloud , we freely , fully , and wholly have by this Sacrament . And all this ( for the Sacrament in it self 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 passe , 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 bloud of Christ , which is drink indeed .

If we understand not this , but will ask , How can these things be n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys●n ● . 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 reveale it unto us : That is all we are to do , for further question is needlesse , and fruitlesse . Very observable it is , that in the sixth of Iohn , o o Verse ▪ 26. The people finding Christ at a place , whereto , by 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 Iohn , when Christ appeared to them in farre more strange and miraculous manner , moved no question , but rejoyced greatly in that they saw . For why ? The one sort beheld only that in Christ , which they knew was more then naturall , but yet their affection was not rapt there-with through any great extraordinary gladnesse ; the other , when they looked on Christ , were not ignorant that they saw the well-spring of their own everlasting felicitie ; The one because they enjoyed not , disputed ; the other disputed not , because they injoyed . 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 p Hooker c●● . 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 soule , wherein our approach to an earthly banquet gives us good instruction ; though the persons inviting , and the cheere 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 finde our stomacks clogged with bad humours or feaverishly disposed , we come not at all , or we forbeare to eate . This allusion Chrysostome follows and makes very usefull in his 27. Hom upon the first Epistle to the Corinthians chap. 11. toward the end ; but more fully in the following Hom. neere the beginning of the same ; very full of instruction all .

I shall follow our plain Catechisme , and therefrom set down these requisites which must be in every worthy Communicant , and they are three , strongly enforced and imployed in the signes before our eyes .

1. Repentance from dead works ; which God gives , and it answers , The eating of the Lambe with sowre hearbes . 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 Shew-Bread to God , the Bread of Life to us ) as much as the Church of old did in the q q Exod. 12. 9. Lambe , which was to be rosted with fire ; or in the Manna , which was ground in the mills r r Numb . 11. 8. . I see in the wine powred forth , That Christ powred forth His soul unto death ; and by Himself purged our sins s 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 vanitie , and of Gods dishonour t t Mr. Raynold on the 110. Psalme , pag. 411 , 412. . We see it is so hatefull unto God , that He will most certainly be avenged of it . If he spare me , yet He will not spare my sinne ( though His own beloved Sonne 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 Crosse 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 evill way , because God hates it , and suffers it not to passe unpunished ; To revenge the quarrell of Christ against those lusts of ours , which nailed Him ; and to crucifie 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 hence-forth we should not serve sinne u u Rom. 6. 6.

What measure of sorrow is required in every Receiver ( for it is said , The Land shall mourn x x Zach. 12. 10. 12. ) the Prophet doth fully declare where he saith , And they shall looke on Him , &c.

The sorrow for sinne , is set forth by our sorrow for such things , whereof we have the quickest sense . And such a sorrow it is past all question , which is lasting , which makes us mourn , as David for his sonne , every day * * 2 Sam. 13. 37. . It is a bitter sorrow , and it is accompanied with loathing y y Ezech. 6. 9. 43. 20. 43. . How these will stand together ; Godly sorrow , I mean , and spirituall joy , is not to our purpose now : But the greater our sorrow , if it be godly , the greater our joy . The more sowre our sinnes , the more sweet is Christ ; The more loathing of them , as the alone and greatest evill , the more prizing of Christ , as the only and greatest good , the choisest of ten thousands . Whether we have this grace of repentance , the tryall is easie ; for if we sorrow after a godly sort , behold what carefulnesse it works , what clearing of our selves , what indignation , 2 Cor. 7. 11. what feare , what vehement desire , what zeale , 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 houre , as the custome is . Where there is a breaking the bands of our yoke , there is a making to go upright z z Levit. 26. 13. ; a constant walking with God , as those , that have now communion and fellowship with the Father and the Sonne . 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 there-from ; yet is it not altogether undiscernable to the outward sense ; for as Mr. Dearing a a Heb. 2. 11. noteth well ; There is no affection in us according to to the flesh , but , if it be great , it will appeare in its work ; much more this which is of the Spirit of God . If thou be sorrowfull , it will make thy face sad b 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 streight serve so vile a thing ; if hatred be within thee , thy body will shew it forth in all manner of cursed doing ; and there is nothing that can possesse the minde , but it leadeth the members in obedience of it . How much more , if the Spirit of God have replenished our mindes , with these affections of godly sorrow , and spirituall joy ? And so much to the first requisite .

2. The second is Faith , the hand of the soul , which the Lord createth and strengthneth , to lay hold on eternall life by Iesus Christ .

In the Sacrament of the Lords Supper we see a full Redemption wrought , and a full price paid in His body broken , and bloud poured forth . In the bread and wine ( he that Qui dividit perdit . devides destroyes the Sacrament ) we have a full and compleat 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 bloud 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 meanes to convey power , they encrease strength c c Isa. 40. 29. . The Sacraments are as the breasts of the Church , from which the living childe doth suck , and is satisfied with consolations ; from which the thirsty soul doth milke out , and is delighted with the abundance of her glory d d Isa. 66. : But it is the living childe that draweth comfort here , and the instrument by which he draweth , is Faith , which is Gods gift , as is Repentance ; He gives both .

So then , we must examine how provided we come hither , else we come to a well of living water , but having nothing to draw : or we are like a vessell cast into the Ocean , which hath no mouth , or , if any , it is stopt . The outward man can do its part ; it discerneth , tasteth , digesteth , the outward signes ; But now what inward principle hath my inward man , and what help hath it from all this , in the beholding , tasting , enjoying the spirituall part , Christ and the influence of His Grace issuing therefrom ? This is all the Question , and point to be examined ; what Faith I have ? whose work is the same , about the spirituall part , as is the work of the outward man about the outward . And yet had we all Faith , I mean justifying faith , we could not receive all that is offered here : and though we have a weake faith , if true , we shall receive sufficient . Our hearts ( as one noteth ) cannot comprehend all the wisdome of God in the wind that bloweth , Mr. Dearing . Ibid. how He raiseth it up , or maketh it fall again ; how can we understand this wisdome of our uniting unto Iesus Christ ? only this we true members can say , God hath given us faith , in which we may believe it , and out of which such joy shineth in our mindes , as crucifieth the world unto us ; how farre our reason is from seeing it , it skilleth not , it is sufficient if we can beleeve it .

We beleeve in the Lord our God , yet we know not what is his countenance ; we beleeve and apprehend by hope , His glory ; yet neither eye can see it , nor eare can heare it . We beleeve and see immortalitie , yet our heart cannot comprehend , the heighth , the breadth , the length , the depth . We beleeve the resurrection of the dead , yet we cannot understand such excellent wisdome , how life is renewed in the dispersed and scattered bones and ashes . We beleeve our Saviour Christ is man , and we have seen Him and felt Him ; yet how He was man , born of a virgin , all men in the world have no wisdome to declare . Even so we beleeve , that our Saviour Christ and we be one , He of us , and we of Him , He the head , we the body , really , substantially , truly joyned together ; not by joynts and sinewes , but by His spirit , of which we have all received ; And this unitie I cannot conceive , nor utter , till I know God even as He is , and His holy spirit which hath wrought this blessing .

But yet , though thus secret and undiscernable this work of faith is ; we may take some evidence of the life , and operation thereof , by those things , that our understanding part doth here , in matters below , and of another , and much inferiour nature ;

As thus ; My minde , by the velocitie and speed of my apprehension , can be many miles off , upon the naming of the things I love : Then surely my heart is dull and slow , and wants the principle of a new creature , if , by so lively representations of the Lord Iesus Christ under these signes , to nourish and cheere me ; if I cannot Eagle-like flye up to heaven unto Him , and on that carcasse fasten and fixe my faith , thence to draw strength and refreshing . The soul can presently be one with that , it delights in , be it profit , be it pleasure ; and it should much convince and ashame us of our flatnesse herein , a matter of such concernment ; And in case we finde no such working , then to withdraw our foot being Tremenda mysteria . now approaching towards those high , and awfull mysteries : For , if our hearts can open towards the earth , and unite with things there , but are flat and heavy towards Heaven ; no working that way where the Treasure is , the Lord of Glory , then surely we are no fit guests for this table . For certain it is ; That whensoever our soul shall feele its union with God in Christ , all things below will seeme base unto it ; the soul cannot unite with them , nor be servant unto them : use them she may , but she enjoyes God ; her union there , parts , unrivets , and divorceth her from base unions and fellowships with things below . And so much to the second Grace required in the Receiver .

3. The third is Love : Love to God , who loved us first ; and gave His Sonne , that we might not perish ; Love to to Christ , who so dearely bought us ; a Love as strong as Death ; which stirres up all the powers of the Body and Soul to love Him again ; so as we can thinke nothing too much , or too hard to do or suffer for Him , who hath so abounded towards us . The History of His passion is more largely set down , then is the History of His Nativitie , Resurrection , or Ascension ; and for this reason it is , That all the circumstances thereof , are so largely set down , That our hearts should be enlarged after Christ ; That we should have largenesse of affection to Him , and these steeped as it were in His bloud , and crucified to His crosse , and buried in His grave . And as Love to Him , so love to our Brother for His sake * * Amicum in Christo , inimicum propter Christum . . It cannot be doubted of in Him , that tastes of this Love Feast ; he partakes of that there , which is the cement , that sodders and joynes us together e e Sanguis Christi coag●lum Christianorum . , as the graines in one Loafe ; or as the stones in an Arch , one staying up another ; or , to speake in the Scriptures expression , as members of one Body , nay , which is yet neerer , as members one of another ; we partake in one house , at one table , of one bread ; here is a neere Communion , and that calls for as neere an union ; so the Apostle reasons , 1 Cor. 10. 16 , 17. One God , one Christ , See Chrysost. on the 1 Cor. Hom. 1. one Spirit , one Baptisme , one Supper , one Faith ; And all this to make us one , That we may keep the unitie of the Spirit in the bond of peace f f Eph. 4 3. . But above all , The Sacrament of the Supper is ordained for Love . But our love to our enemies , our shewing the kindnesse of the Lord g g 2 Sam. 9. 3. first part . p. 71. , that is , returning good for evill ; This blessing them , who curse us , this is all the difficultie , and the doubt . And hard it is to corrupt nature . I remember Salvian saith , He that thinks he prayeth for his enemy , may be much mistaken ; he speaks , he doth not pray h h Si pro adversario orare se cogit , loquitur , non precatur , lib. 2. pag. 70. . And yet , it is much to consider , how farre a common and naturall light hath lead some here , in this straight way of forgiving an enemy . He was an implacable brother , who said , let me not live , if I be not revenged of my brother ; The other brother answered , And let not me live , if I be not reconciled to my brother i i Plut. de Fralorno amore . . And they were brothers too , betwixt whom , we read , never any other contention was , but who should dye for the other k k Mart. lib. 1. ep. 37. . So strong a naturall affection hath been , and so able to endure wrongs , and to right them with good , which is our rule , and ( contrary to former customes l l Isid. Pelus . lib. 3. epist. 126. 1 Cor 4. 12. 13. Lege Chrys. ad Pop. Ant. tract . Hom. 9. ω. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plus . de Frat. Am. ) wins the Crown or garland . Grace is stronger then Nature , it rivets and joynes men together like twin-members , eyes , hands , and feet ; or like twigs on the same root , or stalke , which stick alwayes 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 implacablenesse it self ; for there they see a free offer of grace and peace , not onely to an enemie once , but to enmitie it self ; an infinite debt cancell'd , a transgressour from the wombe , an infinite transgressour since ; yet accepted to mercy . This will beget again a love to God , and to the most implacable enemy for Gods 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 m Vol. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 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 alwayes , that much love will follow , as an effect from the cause , where many sinnes are forgiven n n Luke 7. 47. Matth. 18. 33. . We cannot but think on the equitie 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 summe is , and our rule , I must love my friend in Christ , and my enemie for Christ . Catechismes 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 leade thee by the hand , who leades unto all truth .

It remains onely , that I give some satisfaction to a question or two ; these they are .

But how if I finde not these graces , Repentance , faith , charitie 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 universall concernment : For he or she that eats and drinks unworthily , are guilty of the Body and Bloud of the Lord o o 1. Cor. 11. 27. The guilt of bloud lieth upon them ; Now the Lord ever puts a price upon bloud , even upon the bloud of beasts ; upon the bloud of man , much more ; upon that bloud , that was shed for man , how great a price ! being the bloud of God , and the price of souls .

So then we must be well advised what we do ; For if we spill mans bloud ( as God forbid we should , for bloud cries ; yet if we would ) we have another bloud to cry unto , which cries for mercy ; but if we spill this Bloud , and tread it under foot , what then ? whither then shall we flie for mercy , when , with our own hands , we have plucked down our Sanctuary ? We spill , we cast away our right pretious 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 p Jer. 6. 26. For who is he , that may not say , even in this case , Deliver me from bloud guiltinesse , O Lord the God of my salvation q q Psal. 51. : And blessed be God , even the God of our salvation , that we can , in His Name , go to bloud for pardon of this crimson sinne , even the spilling of His Bloud , for so three thousand did before us r r Acts 2. ; And written it is for our example : For when the stain of This Bloud was fresh on their hands , and hearts too , yet , being pricked at their hearts for it , even for the shedding of that Bloud , they cryed to that Bloud , 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 ballance , Answ. thou mayest more safely go to other ordinances for supply : others there are , appointed by God to cast down the loose and presumptuous , as this serves to raise up the humble , to nourish the faithfull 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 bloud poured out for him , who cannot at least , poure out his soul in confessions before Him ? Answer thy self 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 Analogie , proportion , conformitie or agreement betwixt our hearts , the frame of them , and the great duty or imployment 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 forgivenesse 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 s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . , That Disciple● onely are to come to this holy Table , such , who are taught from Christs 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 addes in that same place t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; That he would rather suffer his own heart bloud to be spilt , then that he would give the bloud 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 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 proprietie 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 he 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 x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Matt. 26. Hom. 83. ω. . So I leave it upon examination , and passe to the second branch ; Thy worthinesse .

Do I come as a worthy guest ?

No sure ; But this is the great enquiry , what worthinesse ? If Quest. 2 I had such a degree of sorrow , such a measure of faith , such a Answ. length of charitie , then I should think I had some worthinesse in me , then I could approach with some comfort . This is the conceit and deceit too . Indeed we must know there is a worthinesse in acceptation : But we will make no mention thereof at this time , none at all , but , for thy better instruction , of His worthinesse onely , for whose sake our unworthinesse is not imputed unto us For suppose thou haddest all Grace , Repentance first ; Thou couldest gird thy self with sackcloth , and , as the Lord commands , wallow in dust , so loathing thy self ; and haddest all faith too , even like pretious faith ; and all charitie , which thou canst extend like the heavens , as the Father expresseth , and I cannot mention it too often : suppose all this ; couldest thou then think thy self 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 blinde , for the faint , for those that have no strength , no worthinesse in themselves , none at all . If thou haddest not wants very many , why shouldest thou come thither , where is such a fulnesse ? Thou comest thither as to a well of salvation , which never drains it self , but into empty vessels , ( 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 worthinesse , but the worthinesse of the Lord Iesus Christ , for He onely was found Worthy .

I remember Luthers words upon this point of Catechisme , 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 worthinesse and the excellency of that Good , which is offered there at that Table , and then compare them together , our wrothinesse is like a dark lanthorne , compared to the cleare Sun . Therefore let this be thy tryall here , saith he ;

Thou wantest a broken contrite heart , but doest thou not in thy prayer pray * ? that is , pray earnestly y 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 heares not himself , and expects he that God should heare him , saith Chrysostome ? ) doest thou not , I say , pray earnestly that the Lord would bruise it , give thee a tender spirit , sensible of all appearances of evill , of all that may offend ? Thou feelest thy heart dedolent and hard , the greatest of all evills , 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 ones heart more or lesse ) lye as a burdensome stone upon thee ? Thou wantest faith ; but doest thou not cry out , Lord work it , Lord encrease it in me ? Thou wantest love ; But doest 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 my self , being by nature the childe of wrath . Hast thou wants ? I know thou hast , and more then thou knowest of ; but come to Him , who promiseth to supply all wants y 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 fulnesse , 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 then thou canst think thy self , but art thou sensible thereof ? very sensible . Blesse God that thou art so , and now come , come z z Revel. 22. 17. , The Spirit and the Bride say Come , And let him that heareth say come . And let him that is a thirst come . And whosoever will , let him take the water of life freely . Come then and feare not , Come , and welcome , for though thou art no worthy guest , yet thou art an invited guest . why ? I will tell thee in Luthers words , And for this very reason , because thou art unworthy a a Prorsus propterea quia indignus . . There is a great disproportion , a wide difference betwixt Gods thoughts , and mans thoughts ; Man may have high and glorious thoughts of himself , and yet be nothing ; nay an abomination in Gods esteeme b b Rev. 3. 17. ; So may he be low and vile in his own sight , even to loathing , and be high in Gods account , even to a gracious acceptation c c Rev. 29. .

Only then begge , entreat , cry for the spirit of the penitent , who can gird themselves with sackcloth , and wallow in dust and finde sweetnesse there , even by putting their mouthes into the dust , even thence fetching hope d d Lam. 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 . Breake through all difficulties , as Ionathan 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 stedfastly , 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 finde more at large in Luthers short Catechisme .

So much for thy provision , and to stirre up thy preparation , against thy approach to the Lords Table . I conclude this , as I finde a chapter concluded touching this very subject , Chap. 6 § 1 where I finde a short rule or consideration , but of large use to direct us both before and after we have presented our selves at this Table f f Mr Reynolds Medit ▪ on the Lords Supper . Chap. 12 ω. .

How pure ought we to preserve those doores of the soul , from filthinesse and intemperance , at which so often the Prince of glory Himself will enter in ? The thought hereof is of high and soveraigne use before we come to this Table , and it is of no lesse use after we have been there . Certainly we will strive to preserve the doores of the soul , those eyes and eares , that mouth and that heart also pure from filthinesse and intemperance , through which and into which we professe that the Prince of Glory Himself is entred in .

CHAP. VI.

Of Wedlock : how sacred that band : how fundamentall to comfort . I. Our well and orderly entrance into that honourable estate . II. Our well ordering our selves therein according to the dignitie and honour thereof .

IT follows now , that we make some provision also , against the other solemne Ordinance , wherein two are made one ; That is in the day of our marriage ; which day hath an influence into all the remaining dayes of our mortalitie : For , of all our civill affairs , there is none more weighty , important , of greater consequence , either for extreamest outward vexation , and hearts grief , or extraordinary sweet contentment , and continuall peace , then wedlock is ; it is as the last summe , put at the foot of our reckoning ; whereby we may reade , what all comes to . As this proves , we say , it goes well with us , or ill : All our Temporalls , comforts and erosses lie here , as within a little map or table g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Eurip. orest . p. ●● . We must walk softly here , and very considerately , it being , according to the old saying , like a stratagem in warre ; we cannot erre and recall it . We marry for life as was said , nay , for eternitie .

I shall note here for the more comfortable entrance into this estate .

1. The headie proceeding of some young folk .

2. The notorious abuse of the Minister .

3. The cunning contrivance of some parents .

4. And the cousening crafty concealement of those , who are more at libertie to dispose of themselves , I mean widows and widowers . These things , I shall onely point at in the first place , the better to make way unto that , I principally intend .

1. The proceeding herein of the younger folk , is like themselves , rash and headie ; as if what they did to day , could be undone a moneth after ; And so they pay for their rashnesse , 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 man-servant is the third person , alwayes a pander Servi corrup●elae juvenum . in these cases ) therefore , they have agreed also with a Minister , for so poore a reward , as will pay his score at the ale-house some moneth after , that he shall come in and witnesse their consent ; then , which belongs to the office , ( as he straineth it ) to put to the Churches seale , as a sure witnesse , that all is made firm .

The Parents quickly heare 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 counsell can possibly redeeme their childe from perpetuall thraldome .

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 hang-man 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 joyning , by vertue of his much abused office , two persons , in condition very unequall ; and as unseasonably too , in the night ; within lesse then one houres 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 minde 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 ale house had dryed and shrunken up that before hand ; and some restraint of libertie ( 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 Common-wealth , are not too short for the pulling out of these cankers ? These 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 childe is a much more valuable commoditie , then is my purse , my horse or my mare . A childe is a fathers 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 losse is unreparable , the Parent cannot recover or make it up again . And what can recompence this losse ? A childe is stolen away ; she is unequally yoaked for eternitie , 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 ) deale herein most dishonourably and unworthily , and do offer such an affront to Church and Common-wealth , as in no one thing , more or a greater opprobrie .

I think now of the Institution of Marriage , how sacred that was , the honour and dignitie 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 civill Magistrate , and from his hand , to the hand of his fellow Minister , the hang-man I mean , for , I pray for him , That he may suffer as a notorious malefactour : Because he doth most notoriously abuse his office , scandalize his sacred order ; and , which is yet worse , doth more hurt to the Common-wealth , 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 remembred too ; the Cart or Bride-well is a fit punishment for her , but too easie a punishment for such an one , who , for a trifle , will hazard the casting away her Masters jewell . 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 proceeding ; the Childe they think , will choose better for it self , then 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 Childe ; either a present separation hath followed ; The sonne hath been posted away into some forrein Countrey , else some strangenesse of affection ; for such love is quickly cold , bird like ( as Clemens h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉 . ● . 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 libertie to make their own choice , not so carefull and upright this way ; They have carryed things in a cloud : some things they have made more then were , some things lesse ; some things they have concealed , which should have been made known ; and some things have been presented under a colour and shew , and all to compasse a poore end , some wealth and repute amongst neighbours ; but things have proved contrary , they have embraced a shadow , and lost the substance . They preferred a poore accessory before the principall , and so have been paid with winde , with counterfeit coyne 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 reservednesse , their secret and cunning contrivance and imposture this way ; nor could it be otherwise , for it is not Gods way , we cannot expect a blessing in it . What I compasse by guile and cunning , doth but serve to increase my after discomfort ; A foundation i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Piad . Nem. od . 8. layed in unrighteousnesse will be like a tottering wall ; at the best , but like a house built upon the sands , and tending to ruine . And therefore this should be a warning to those , who have any hand in this so weightie , and fundamentall a businesse , 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 most ancient , important , fundamentall to a sweet societie of life , and a great number of mutuall obligations , and profitable offices flowing thence ) therein now , in a businesse of so high concernment ; Let a man proceed in the greatest evidence and clearenesse of dealing , not swerving one jot , or haires breadth from the wayes of sinceritie and truth ; This is the direction , and I would have it evidence my minde , when my tongue cannot .

And now , childe ( to make application of all to thy self , and way for thy better provision ) considering the premises ; That marriage is a businesse of such , and so great consequence , and concernment ; That the band is so strait , that nothing can dissolve it but death ; or that which is to be punished with death ; that , if there be an errour at first , it is hardly recoverable afterwards ; considering all this ; I , that might command thee , do intreat thee , by that worthy name called upon Thee , and thy sacred vow then given ; By all the engagements of a childe ; such be all thy parents travell for thy good : By all the comforts thou canst hereafter look for ; Be well advised first before thou doest proceed in this great businesse , which requires such and so much deliberation ; Be , I say , well advised first ; By whom ? not by thine own heart , aske not counsell there , it may be , and is in such cases , strangely corrupted ; nor by thine own eare , there is prejudice ; nor eye , that is blinded ; nor affections , they are troubled , and can give no certain answer ; Nor by thy self , for now thou art not thy self ; Thy judgement and reason are quite steeped in affection k k Affectiones facile faciunt opiniones . . Yeeld thy self wholly up , to those , who have the oversight and charge over thee , that is my charge ; There leave this great businesse and submit ; Here shew thy obedience as thou lookest to prosper .

All thy deportment , from the yeares of understanding and onward , thy gesture , thy words , thy actions , should all , at all times , sweetly and child-like speake out , and shew forth thy dutie to , & due observance of thy parents ; So as all that look on thee , may heare and reade it in thy whole carriage ; and all short enough to answer thy debt . But here is the principall businesse , wherein they that have the charge over thee look to be observed ; And as thou doest observe them here , so look to prosper . I will read a short story here , wherein we shall see a great example of a childes dutie at this point ; The greater the person was , the greater the example is : yet not so great the person , in respect of place and dignitie ; but we are greater then 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 countrey 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 desireable . But , Sir , I am a Childe , and must deport my self herein Childe-like ; A Childe is no match-maker , unlesse in childish and triviall things , things of a low nature , and of but ordinary concernment ; A Childe 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 awfull respect of children in old Time to Fathers and Governours . And but equall it is , and very reasonable , that so it should be ; for , if the Parents will determine nothing till they aske the maide l l Gen. 24. 57 , 58. , ( whereof afterwards ) how unchild like were it ( to say no more ) for the maide to say , or do , any thing till she aske the Parents ? Esau was a bad Childe of a good Father , and he shewed ( saith Chrysostome ) his untowardnesse 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 griefe of minde unto Isaac and Rebecca m 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 counsell I can give , and the best provision a childe can make against this great and solemne time , and for the better successe in this great businesse 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 Childes principall dutie , 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 principall dutie ; 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 authoritie , and have others under us , before we have got command over our selves . 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 weightie the charge of one soul is . Marriage is an honourable estate , and if well ordered , there is nothing in the world more beautifull ; And that it may be so , we must be well ordered before-hand , as befits the honour due to so sweet a societie ; And it were well if our sufficiency this way , and means for the well ordering of our selves , were well tryed ( as in some Common-wealthes it hath been ) before we are suffered to enter into so holy an order : unbrideled humours and unreclaimed desires are not fit for this strait bond . This band is straite , and of any band holds in the shortest , how ever we may think the contrary ; neither our own will , nor the libertie we may take , but right judgement , sanctified reason , and expediency must guide us ; else that , which should suppresse sinne , 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 posteritie , family , friends : matters of great importance and of great burden ; But few there are that consider it before-hand , and therefore few that carry themselves , as befitteth the ordinance , orderly and honourably in it , whence it comes to passe , that that which is the greatest good , proves the greatest evill , the fuell of sinne , and matter of the greatest discontent .

A man may live to fortie or fiftie yeares , 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 friends resolution , how fit it was for him being a single man to change his condition : If your own desires ( said his friend ) finde you work enough to reclaime and keep them in ; you had best forbeare yet to take upon you more work in the charge over others : If it be an hard taske to steere your little boat in a little River , it is not safe to venter your little skill in steering a ship through a wide Sea m m Lips . cent . 1. cp. 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 finde 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 unfaithfulnesse would be the more , and their account the greater : He that is not faithfull in a little , will not be faithfull in more , nor shall he have much committed unto him .

This intends every single bodies instruction , more specially thine ; Take a speciall charge ( my childe ) over thy self , rule well thine own house , I mean thy self ; God hath made every man a governour there . The poore man , that hath none to govern , yet may be a king in himself . When thou hast learnt to rule thy own spirit , thou wilt be fitter to be subject to anothers , and to rule others also . Look up to God , and look well to thy affections , that they get not the upper hand , for then they will keep reason under foot . Look well to thy outward senses , and make a covenant there ; beguile not thy self with such a mockery n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Isid Pelus . lib. 4. epist. 24. See epist. 2. 3. 4. 12. ejusdem libri . Quid hac voluntate mendacius ? Aug. de civit . 14. 4. as this ; To pray against temptations , and then to run into them ; If thou loosest thy command over thy self , thou loosest thy self ; for thou wilt be as a citie 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 controule .

This is a sacred Truth , not to be doubted of : Beleeve 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 poysoned all their springs of comfort at the very head o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. Her . Fur. p. 46. , and blasted their hopes in the very blossome , 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 coales have singed the childe , 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 posteritie , 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 our selves , our single charge ;

Which cannot be to purpose , unlesse these single persons look up constantly to God , who is the chiefest Overseer ; ( Parents and others are but deputies under Him ) who leades 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 not . Heb. 13. 5. : And this so great a businesse they must commend unto Him ( for it is a chief point of their charge ) with the same earnestnesse 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 subsistance of , or in our selves , 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 entred 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 wonderfull , and accordingly doth He work for those , whose hearts are stayed upon Him .

I have observed those , who have waited Gods 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 remembred , and in a fit season : But they , who like an unserviceable piece of Ordinance , flie 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 herein , 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 businesse 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 adde something thereof : I mean , touching the overseers duty .

They , that are overseers of the childe ( 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 p Prov. 19. 14. . Parents may give a good portion , but a good wife is Gods 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 girle , before the face can discern the sex ; parents must avoid the inconveniency of haste in so important a businesse , which helps to fill the world with beggery and impotency q q See Censure of Travell . 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 watchfull ; so where there is a flush of money , an high-tide of prosperitie , there is commonly a low ebbe of better matters , which indeed denominates a man : prosperitie is a great snare , ( the greater , when the young heire begins at the top first , at the same peg or height where the Father ended ) and it is many times accompanied with some idlenesse of brain * * Ad omne votum fluente fortuna lascivit ocium . Quint. Dec. 3. p 32. . I need not feare 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 finde meat in a wildernesse ; who carries his riches about him , * * Cic. Parad. Sen. ep . 9. 2 Chron. 25. 9. when he is stript of his money ; who hath his chief comelinesse within , and yet not uncomely without , such a man they should choose . If this man be wanting , the childe 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 then this ʳ ; But if goodnesse be wanting , it is a greater want then is in a light piece of gold , which in a great paiment will passe not withstanding ; as many great wants passe currant , where there is a great portion . Parents must shew their wisdome here ▪ else they fail in a prime duty . They must choose goodnesse , and not account it an accessary . Better want the money then the man s s See Chrysost. of the choice of a wife . Ser. 28. Tom. 5. Non sum ex insano amatorum genere , qui vitia ●iam exosculantur , ubi semel formâ capti sunt . Haec sola est quae me delectat pulchritudo , &c. Calv. ep. 16. .

Religion t t Mr Bolton direct . p. 236. and the feare of God , as it it is generally the foundation of all humane felicitie , so must it in speciall be accounted the ground of all comfort and blisse , which man and wife desire to finde 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 onely the golden link and noble tie of Christianitie and grace , which hath the power and priviledge to make so deare a bond lovely and everlasting u u Mendax est omnis secularis amicitia , quae divini timoris vinculo non est ligata . Chrys. Hom. 24. in Matth. ●atin . tantùm . ; which can season and strengthen that nearest inseparable societie with true sweetnesse , and immortalitie . So farre Mr Bolton ; and so much touching the Over-seers duty , in making the choice .

3. There is another main point , That they give the childe leave to approve of the choice . As the Childe offers the greatest affront to Parents in giving her consent without their leave and privitie ; so shall Parents offer the greatest wrong to the childe , that can be thought of , in concluding a match without or against the childes allowance ; we have an old example hereof , and a standing rule , We will , call &c x x Gen. 24. 57. 58.

To use constraint and force here , is the greatest piece of injurie that is done in the world ; yet so injurious have some Parents been , and so they have compassed their end , some estate for their childe , but quite forfeited the comfort of estate , and childe both . The parents care was for that the childe least cares for ; and neglected the main , the childes liking of the choice .

This is most injurious dealing ; nay more , not unlike his ( and that was most inhumane ) who joyned the living to the dead y y Virg. Aen. 7. . Smithfield and other places have told us the sad sequells of such matches . So then , this is the next thing belonging to the Parents charge ; They will not proceed without the childes consent .

But it will be said ( as many times it falls out ) The Parents have made a fit choice , and have asked the childes consent , but cannot have it , nor any reason ( except a womans reason ) why it refuseth .

And indeed so it may well be ; for the elder sort cannot alwayes give reason of what they like or dislike ; ( and when they can , their reason is unreasonable in such cases , no better then folly a a See first part . chap. 4. 13. 4. p 55. ; ) much lesse sometimes can the younger . And if so , then the childe must be drawn on by all faire meanes , and the plainest Arguments , such as true wisdome and discretion can suggest , whereby to win upon it , and sweetly to incline the will ; And if after some time of tryall , they cannot ( by such faire means ) prevail , then 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 childe hath a principle of life to carry her to Church , let her not be borne thither as upon others shoulders ; for she matches for her self 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 wisdome also , to be watchfull 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 Braiareus his hands b b Prima actionum Argo committtenda sunt , extrema Briareo . 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 eternitie . Parents must balast 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 farre in this businesse . 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 intangle 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 familiaritie one with another as possibly may be , till the match be made up , and then as befitteth Christian modestie .

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 businesse ; The solemnizing thereof according to the same rule .

And here we require the parents care and circumspection , at no point or circumstance more wanting ; yet at no time more needfull , for it is the last and chief point of their duty , and evidenceth what their sinceritie 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 solemne day laying the foundation of a new house , or familie ; now we know , what care we take in laying the foundation : They are now so joyning two , that they make two one ; and this they can do by joyning hands , but there is but One , and He onely , that can joyn hearts , and keep them joyned ; That marries them to Himself , and each to other , making them that day , and all their dayes of one heart in one house . This is a great work , and peculiar 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 childe , all that is lovely and comfortable in their childe ; all the good they have , or can expect : Who makes a Vnitie , and keeps a Vnitie in the bond of peace . Certainly I am upon a great point of duty . O how carefull 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 dayes c c In Gen. 24. verse 67. Hom. 48. ω & Hom. 56 ω. & Tom. 5. ser. 18. ? How are marriages solemnized , and in a manner , how uncomely for Christians ! in such a manner , with such preparations , as if the purpose and intent were , that the devill should be the chief guest called in thither , and a blessing shut out .

I remember the same Fathers words in another place ; If the minstrells be within , Christ is without ; or if He doth come in , He turns them out d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In Coloss. cap. 4. Hom. 12. ω. . I will not say so , lest I should strain the Fathers words , for I cannot take his meaning so : Musick 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 usuall 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 preferre thy childe , none at all ; thou couldest 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 , wouldest thou forget this friend , on the wedding day ? no sure , that thou wouldest not ; who ever was forgot , he should be remembred 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 civilitie can prevaile 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 e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In ep. ad Coloss Hom. ω. : for certainly , a marriage feast cannot be well ordered , if it be not , as once it was , even thus ; And both Iesus was called , and His Disciples to the marriage f f John 2. 2. . 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 , Object . 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 addresse your selves . And when ye have done so , according to knowledge , then observe an Analogie or congruitie in this businesse ; as thus ; would you know how you may invite Christ ? As thou doest thy much honoured friend before spoken of ; Thou doest 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 sutable . After this manner invite Christ ; but remembring still , both Christ and his Disciples , they stand close together , and can never be parted .

But if Christ come in , our myrth must go out ; He marres Object . 2 all our musick . That is the common objection . He is too strict and sowre a guest for such a time : so it is said , or so it is thought . Why ? It is certain ; there is a Christian libertie 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 our selves , and over our affections now , more specially , because , where God gives a libertie , there man is prone to make an excesse .

2. We must account that a mad mirth , which grieves the Spirit of God . 3. That to be a most unkinde requitall 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 watchfull over our selves at such a time , that things may be done decently and in order ; that all may shew forth Christian honestie , prudence , wisdome , modestie . And this , because that day , having an influence into all our following dayes , 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 Gods holy ordinance .

And so much , Childe , for thy better provision and preparation for this great and solemne businesse ; 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 thy self , thy single cure , and then looking up to God , leaving the rest in their hands , who are thy parents , or deputed so to he ; What their charge is , we have heard , even their five fold duty .

It follows now , that I adde something touching our Christian-like 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 spring-tide ; there are some certain flushes , as I may say , of Love , and Ioy , from the present enjoyment each of other . Here then is required more wisdome then 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 feaver , and the naturall heat of a sound and healthy body .

It is of soveraigne use to help us in the guiding the stream of our affections in the right channell , to consider ; Who it is , that makes the Creature so suitable , lovely and beautifull ; 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 f Jer. 2. 32. . And if it be remembred , it will beget some reciprocation , both of affection and duty , to Him , from whom we have all our comelinesse g g Ezek. 16. 14. , and the stream of our affections will run right ; We shall greatly rejoyce in the Lord , for he hath clothed us with the garments of salvotion , He hath covered us with the robe of righteousnesse , as a Bridegroom decketh himself with ornaments , and as a Bride adorneth her self with her jewells h 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 , then which , there is not another more feeling one in all the sacred Scripture ( except in the 103 psalme verse the 13. ) As the Bridegroom rejoyceth over his Bride , so shall thy God rejoyce over thee i i Isa. 62. 5.

This consideration would much help us in the keeping our hearts to God , the sole fountain of life and happinesse ; and from cleaving to the Creature , which at the best , is but as a Cisterne k 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 satisfie ; nor is it possible it should , no more then the East-winde can fill the stomack ; there will be an emptinesse notwithstanding , or a filling with winde , such a vanitie 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 it self towards us , for our just punishment ; and so , the heart , finding a capacitie in it self , and a narrownesse in the Creature , it would finde so large content in , but cannot , nor is it possible it should , there groweth a satietie , then a flatnesse , then perhaps a coldnesse : whereas a true and orderly love would have kept it self in life and heat , and have maintained a good proportion in both , &c l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Ibid. .

Sinne hath wonderfully poysoned 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 sinne ; so , that which was ordained as a remedie against sinne , may prove , through our sinne , 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 withou● 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 then 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 fuell put unto it . The reddition or application hereof to our present purpose , is very easie , 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 m 2. Chron. 16. 9. . But though all things are bare and naked before the Lord , even the hidden works of darknesse , yet we must note that the Lord beholdeth us more narrowly , and taketh a more strict observation of our way in those places , where mans eye cannot look in upon us . There is the very tryall of our sinceritie and uprightnesse , and thither the Lords eyes come ; And withall ( 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 our selves more especially in the dark , because there we are most observed .

This is a point of speciall 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 streame thereof in a right channell . But more specially the words of Chrysostome may teach very much , these they are : He loved his people committed unto him , as the Bridegroome the Bride , and thus he bespeaks them n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. In Act. Apost. ap . 23. Hom. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; I love you , said he , and ye love me ; so we do well , but we do not enough , nor orderly neither , unlesse we fulfill the first commandement 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 exceeding that way ; ) Then our love will run in a right channell , 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pitie 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 fore-cast 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 n 1. Cor. 7. 28. . Some mens thoughts are so youthfull , that they can think of no change , but that it will be May-tide all the yeare ; they think of nothing but the present , and that , as it is at present , it will be alwayes ; 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 yeare would mend , and prove better and more easie to him ; but it proved otherwise , for it was the vain and simple conceit of such a simple creature , whose nature is inferiour to a fool ; The morall is ours , and teacheth that every quarter of life , the Conjugall 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 crosse for want of care , so may they notwithstanding all our care . It is a true saying , we know not the faults of our yoke-fellows before we are married , nor quickly then ; there is enough reason and cunning also , to hide them before . And now , that we know them , we might have known before ; that two Angells are not met together ; but two frail creatures ; whereof the best is full enough of infirmities : And this true wisdome 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 o M Dearings letter . 12. ; a mirgling 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 vanitie : and so we should love it as transitory things , and have our great delight in the Lord alone . And if this be our wisdome in this particular and more speciall businesse , then , if matters be not well , we make them well ; and , if not our yoke fellows , yet our selves the better .

We must note a second thing also , for it is of great use , for the keeping the unitie of the Spirit in the bond of peace ; that in marriage there are two things essentiall to it , and seem contrary , but indeed are not ; An honourable equalitie , and an inequalitie ; A superioritie , and an inferioritie : both founded in nature upon the strength and sufficiency of one sex , and weaknesse and insufficiencie of the other .

The equalitie consisteth in this , that man and wife should count nothing their own ; p p Reade Chrys. in Ephes. cap. 5. Hom. 20. ω. miae 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 communitie ; All things are in common betwixt them ; souls , bodies , goods , friends , acquaintance , one the others ; all common .

The inequalitie or superioritie consisteth in the husbands headship , and power over the wife , he is supreme as the head .

Now here is a point of high wisdome ; sith a conjugall estate is a drawing together in one yoke , and the yoke seem unequall ; yet to draw strait and even , and in a right path ; This , I say , is a point of high wisdome , for it is taught from above q 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 wisdome 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 unitie , as the head , will cause great disorder .

But where this wisdome is , this teaching from above , it will be thus discerned and exercised ; The husband , superiour 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 authoritie over others , as well as pastours , our selves first , then others r 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 wife , and rules , as a man of understanding ; and the wife submits , as a woman , that hath knowledge : The husband counts it his greatest dignitie , to govern in the feare of God ; And the wife her greatest honour to submit thereunto . It is not basenesse , but a point of a nobleminde to know ones self inferiour , and to demeane ones self accordingly , saith Chrysostome . A wife by taking that to her self , which belongs to her husband , as s s Chrysost. on Eph. 6. Hom. 22. α. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chry. Cor Hom. 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c in Med μ. 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 unseemely and unworthy sight , then to see a wife usurp the authoritie 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 seemely sight , To see t t There is much in the example of a good master to make all follow his sleps ; though he say nothing , yet children and servants may see enough , whereby they may be taught . Chrysost. in cap. 17. Gen. hom . 40. ω the head stand out in sight ; and the contrary , as unseemely . And as unseemely 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 pearle set in lead , or a jewell in a swines snout , a skull without braines ; or an head without wit .

It is not to be doubted , but the prime dutie , and the very weight of the burden lyeth 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 preheminence , and soveraigntie ; it implyes also a derivation of the spirits thence to the members , which being intercepted , the body would quickly fall into a dead palsie t t Vt in corporibus , sic in imperio gravissimus est morbus qui à capite diffunditur . Plin. l. 4. ep. 22. ω Morbido Capite nil sanum est : neque ullum omnino membrum efficio suo sungitur , ubi quod est principale non constat . de Salv. de Guber . l. 7. pag. 234. ; All which strongly argueth the mans principall charge and duty , to whom belongs the headship ; and therefore is the principall and leading example ; The 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 , divided , saith Chrysologus . u u Vir conjugem dedicat ad fid●m , ne quodunum est in carne spiritu sit d●v●s●m . Ser. 10. As it is in printing , when on Sheet is set a thousand are easily pressed after it : so when the master hath a good impression upon him , his family is easily stampt to piety If Grace that pretious oyntment be plentifully in the head and heart of the Master , it will quickly distill to his skirts , children and servants . The man is in his place , though of the lowest ranke , yet in his place , as the great parsons in their great seas ; as the Ad●irall ship that beares the Lanthorne , all steare after it : And indeed this man , though in a low Chap. 6 § 2 estate of life , yet being out of order , can blow as big , and raise as great stormes proportionably in his little pond , as the other doe in their great seas , so Lipsius phraseth it x x De Const. lib. 2. chap 25. see part first p. 93. ● The lightnesse of my family shall be said to my charge , so my con●cience makes me feare for lacke of more earnest and deligent instruction which should have beene done . Bishop Ridly to Master west 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 carryeth the Lanthorne . If the husband hath received the stampe of holinesse , as was said , y y Epistle to the first part . he will quickly presse his houshold with the same impression : if Grace , that pretious oyntment , be in the head of the head in an house , it will , quickly destill 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 a misse in thehouse , will returne upon the man , as most blame-worthy . My conscience makes me feare , that the lightnesse of my family shall be laid upon my charge , for lacke of more earnest and diligent instruction , which should have been done , said Bishop Ridly to Master West . Woe and woe againe , if we by our examples , should make others to stumble at the Truth ; So Iohn Bradford to Iohn Carelesse z z Martyr . pag. 1569. Pag. 1494. It is a tradition , that Matthias the Apostle was used to say ; If a goodmans neighbour did fall into any great sinne , the goodman was to be blamed : for if that goodmans life had been sutable to his Rule , the Word of God , then had his example , according to rule , so awed that neighbor , that he had not so falne , said Clemens of Alexandria a 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 amisse , if things goe not straight in the family , it is very likely ; the husband , the father , the master , walke not according to rule , but some crosse or crooked way , for he is the head , the leading hand . The starres are eclipsed oftner then the greater lights , but their eclipse we observe not ; but if the Sunne or Moone are eclipsed , our eyes are upon them , for the one rules the day , the other the night . Inferiors faile often in their duty ; but the observation is , what their Superiours , what their Governours doe . They are in their little house , as the Sunne and Moone are in the great world , The little great Rulers therein . Therefore it requires our Marke ; That it was the Man , for whose faithfulnesse the Lord did undertake ; I know that Abraham will command his children , and his household , &c. b b Gen. 18. 19. Command , marke 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 , Ioshua 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 kingdome .

It was a man , and one under authoritie , though he had souldiers 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 foure sonnes , stout young men ; five daughters ; many servants ; a great retinue ; over all , this man carried himself with such authoritie , 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 c Cic. de Senec. the old paternall authoritie and discipline revive again .

All these examples charge the man still , and good reason , that he should be accountable , being principall , 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 faithfull in her place , then Bibulus in his office , yet the husband carryeth the chiefe name of all , being the more worthy person ; and Lord in the house : And the wife is well content with it ; she counted the husbands honour here ; and so it is : And being alwayes ( as the Moon is sometimes with the Sun ) in a full aspect with her husband , then she casteth the greatest lustre , then she is most bright . Similies must not be strained too farre ; Wives must not shine then the brightest , when Angariari Parabolam . the husband is farthest off , though then also , though not her clothes , yet her vertues may shine the clearer ; for then her wisdome in governing and commanding doth fully appeare , when the husband is farre off ; And her husband is knowne thereby ; Hee sitteth among the Elders , and her owne workes 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 Iohn went to the Temple , together , d d Act 3 1. ( it was spoken of before ) e e Epist. to the first part . where there are cloven hearts and divided tongues , there is no edifying in that house , but a Babell of confusion rather .

But now suppose the case , as it is too ordinary , that the man is the weaker vessell ; 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 leade the way , how then ? This is a crosse in the way and a great one ; but it must be taken up and borne ; and the wife must , as was said , f f Pag. 104. speake good of it : we must not chuse every day : If the choice is made and the two are yoaked , they must draw as well as they can , and be content . They must use all the skill they have to fit the yoak 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 beene otherwise : now they cannot , I must not now goe Crosse to my Crosse , for that is to make it a double Crosse . Patience and meeknesse in bearing and forbearing , g 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 h Chrysost. Tom. 5. de Laz con . 1. Greeke 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 her selfe the better , as the old saying is , i i Mariti vitium aut tollendum , aut serendum : quae tollit , maritum commod●orem praestat , quae fert , s●se meliorem sacit . Aul. Gell. lib. chap. 17. and it concernes the wife , as well as the husband . But how bad soever the husband be , his badnesse shall not beare her out , nor have her excused for the neglect of her proper duties , and walking with God in his wayes , nothing shall plead her excuse for any neglect therein .

We are apt to quarrell 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 speechlesse ; though we thinke every thing will be of weight sufficient to have us excused , yet we shall find it but a meere conceit : nothing is of weight sufficient to excuse from the doing of duty , k 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 yoaked to a Nabal .

The man failing in his dutie , shall not hold the wife excused , for her failing in hers ; If the man leades ill , the woman must not follow ill ; it was a good answer to an abusing and an over-bearing commander , Doe you what you will , I will doe what I ought : l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The head hath 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 fathers name , and must forget her fathers house , but she must not forget her Lords charge , nor her vow in Baptisme , 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 then you must command as God will have it m m Ignatius to a Priest . Chrys. Tom. 6. in vet. ● Princip. p. 10. Charrun . . 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 husbands false rule . The husbands exorbitancy from his rule , will be a crosse , and no small one ; a block in the wives way , and a very clog hindering , that she cannot walke on with speed , alacrity and comfort ; but is so farre from warranting the wives aberration from the way God commands to walke 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 , then not to command as we should ; though they shall not be unpunished that are carelesse in either , being both the fountaine of all humaine society .

If the wife must stand alone ; so farre from an helper that her husband is an hinderer , then she stands single and charged but with her single duty ; I and my maidens , saith a woman , a Queene , that had attendants answerable to her state ; yet she would seeke God in His owne way , so should her maydens too n n Esther 4. 16. : indeed she lived apart , and therefore might much better maintaine her authority . It is not easie to maintaine 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 doe her duty , I and my children , I and my maidens , Ester is a cleare patterne , who lived apart from her Lord . And if that comes not so home , Ahigals carriage is exemplary , who was very unequally yoaked . But now ( for I cannot passe over this point lightly , ) that the husband and the wife may draw even , though the yoake seeme to be , or indeed is , uneven , let them consider , the husband first ; Let him remember that houre , when the father gave his daughter to him ; for then the father gave his daughter out of his own hands , & from under the tender-eye of the mother , so intrusting her unto his right-hand : she leaves her deare parents and their house , that sweet society and commu●ion there : she forsakes all these so well relishing comforts , which she found in her parents house : nay , she forsakes her selfe , for she looseth her name , that is the propriety in her selfe . And what imports all this ( saith Chrysostome o o Epist. ad Cor. Hom 26. ω. , ) but that the husband should now be to her instead of all those , as a carefull father , as a tender mother , as her dearest brother , as her sweetest sister , as her only selfe ; that in him she may find her selfe againe . In a word , the father giving his daughter implies and expects thus much ; that his daughter shall now find all those comforts sum'd up in her husband ; in him , the Abridgement and Epitome of all . All this will be remembred if he remember that time when his wife was intrusted to his right hand .

And the wife must remember also that at that very time , she engaged her word , that she would reverence her husband as a father ; honour him , as her Lord ; observe his eye , as her mothers ; tender him , as she can her dearest brother , or sweetest sister ; that she will be unto him as an haven ( so the father speakes ) that when her husband comes home , perhaps in some storme ( as few men there are , that , from within or from without , find not winds enough to cause it , ) yet then , and at such a time , he may find an haven at home , all calme there . If the wife remembers that time , she must remember , that to all this she stands bound by a most solemne promise . And thus the husband and wife both may learne and looke to their proper duty ; That the husband love the wife , the wife honour the husband . O beware ( for this is a nice and tender point , ) beware , lest we blow that coale , which will sparkle , and quickly kindle a flame ; foresee and prevent all occasions , which may make the least difference or smallest division betwixt the man and his wife , for the breach will be quickly great like the Sea , p p Lam. 2. 23. who can heale it ? And then , that which should have beene as an haven , will be a Tempestuous Sea . For when there is difference betwixt the man and the woman , the house fares no better , saith Chrysostome q q In epist. ad Cor. Hom. 19. ω , , then the Ship doth in a storme , 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 Rocke . And so much touching the joynt duty of man and wife ; and that , though the yoake seeme unequall , yet they may draw even ; and that in case the one faile in duty , it is no excuse for the failing of both ; how both are instructed , and from what time . Other duties there are , but they have beene already intimated in the first part . What may more particularly concern thy self , child , whose instruction I specially intend , now briefely followeth .

Every estate is subject to grievances , more specially the married ; To speak briefly of them , and as briefly to give some provision against them , I rank them under two heads ; feare of evills future ; sense of evills present . Touching both these , the only troublers of our life and peace , some few directions .

1. There is but one thing which is evill indeed , which truly and properly is the troubler of our peace and quiet ; But one thing , And that is sin : It hath so much malignitie in it , that it can put a sting , and set an edge upon crosses ; That it can make our good things evill to us ; can turn our blessings into curses , can make our table , our bed , &c. all snares to us ; It will leaven our rest and peace whereby others are edified walking in the feare of God , and in the comforts of the holy Ghost r r Act. 7. 31. ; This rest and peace ( a comprehension of all blessings ) through sinne , will slay our soules , and be our ruine , which was , as we heard , the building up of others : so malignant , so destroying , sinne is ; more malignant more destroying this sinne is , this evill work , then is the mouth of a Lion , as the Apostle intimateth very usefully , 2 Tim. 4. 17 , 18. Therefore more to be avoyded , therefore we should more desire to be delivered from it , then from that devourer .

For as there is but one thing properly evill , so but one thing to be feared as evill : Feare not wants , nor disgrace by wants , turn thy feare the right way , feare sinne , and avoid an evill work ; So Isid. Pelus . writeth to his friend f f Lib. 3. ep. 101. . And it is but the conclusion , or a case long since resolved by Chrysostome t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. Tom. 4. epist. limp . See Hom. 5. ad Pop. Ant. , Sinne is the onely thing to be feared , whereof he makes a full and cleare demonstration thus ; Suppose , saith he , they are those three great and sore evills , famine , sword , and pestilence , which threaten us ? ( he names them and many more ) why , these are but temporary , and but the fruit and effects of sinne ; they continue but their time , and shall have their end ; nay suppose they are those two great winding-sheets u u L. Ver. Essaies . 58. 330. of the world ( as one calleth them ) and Lege Sen. nat. quaest. lib. 6. c. 1. as the floud of ungodlinesse doth threaten an inundation of water , or an earthquake , plagues threatned and inflicted to wash away sinne , and as a punishment thereof : Then , yet still sinne is to be feared , not those ; It is foolish to feare the effect , and to allow the cause . Consider also ( so the Father reasons the case or to that purpose ) will x x See Chrysost. de terrae motu . Tom. 5. ser. 6. Lege Sen. Ibid. it be terrible to see the earth totter like a drunken man , and threatning confusion in an instant , and men flying before it , but they know not whither ? how dreadfull then will be the wrath of God , which will be heavier then the heaviest mountain , and shall be manifested from Heaven , as the just portion of sinners , sinking the soul under the same to all eternitie : how dreadfull will that be ? and sinne makes it so : if it were not for sinne , though the earth shake , we could not be moved ; what ever evill come upon the face of it , yet would it be good to us ; it could not hurt ; therefore fear not the earthquake ( that is most terrible and affrighting ) but feare sinne the cause that makes the earth to reel : I adde , and flie from it , as Moses before the Serpent ; and as they fled before the earthquake y y Zach. 14. 5. , and flie to Him , who is the propitiation for sinne , if we so do , ( as we must needs do , if we apprehend sinne to be so evill , for we will avoid poyson , when we know it to be so ) This will take away the trouble and sting of feare , and prevent the shaking fit thereof .

I have told thee a great lesson now , and to make it yet plainer , I will reade it over again ; Sinne onely is to be feared ; I mean that sinne I am not humbled for , I have not repented of , that onely is to be feared , for it makes every thing fearfull ; Death , they say , is terrible ; of all things most terrible ; It is not so to him , who hath repented of his sinne , and is at peace with God , he can die as willingly , as we can fall asleep , when we are weary . The prison , sword , fire , fearfull things all , an earthquake very terrible , not so to them , who have made God their rock , and refuge , to whom they can continually resort ; feare nothing but sinne , and the hiding of Gods loving countenance from thee ; for the lightsomenesse thereof is better then life . Feare the least eclipse of His light , and every thing that may cause it , for it is more refreshing to the soul , then the Sun beames to the earth . Mark this still ; when sinne sheweth its full ▪ face ( we see but the half now , and in a false glasse too ) and when God hideth His face , there will be , to say no more , a fainting . The servants of the Lord have been under heavy pressures , yet then they fainted not ; they have been in prisons , and there they fainted not ; thence they have been brought to the stake , there they fainted not ; fire was put to , and flaming about their eares , and then they fainted not : but when sinne shews it self , and God hides Himself , then the next news is ever , The spirit faileth . Zophars counsell is the close hereof ; If iniquitie , &c. Iob 11. Verse 14. 15. &c.

Now touching our present grievances incumbent and upon us ; These are either imaginary or reall ; and the imaginary , as one saith , are more then the reall ; we make some grievances to our selves , and we feel them so , because we fancy them so ; we call for them before they come , because our imagination , ( a wilde and ungovernd'd thing ) leades us and misleades ; he was led with a conceit and troubled with it , who complained of a thornie way , when it was not so , but he had one in his foot .

The way to help this , is to take a right scale of things , and to weigh them by judgement , which , interposing , thus resolveth and assureth :

1. As thou shalt shorten thy desires , thou shalt lengthen thy content ; the poorer thou art in the one , the richer in the other .

2. Bridle thy appetite , not accounting superfluous things necessary .

3. Feed thy body and clothe it z z Cultus magna cura magna virtutis incuria ex Catone . Cal. Inst. lib. 3. cap. 10. ser. 4. , but serve it not , that must serve thee . If thou shalt pamper or pride it , the order will be inverted , and all out of order ; that which should obey , will rule .

4. Measure all things by the compasse of right reason ( Sinne never wanted a reason , yet we call it unreasonable ) by reason , I say , not by opinion a a Opinioni insitum tum variare & poenitere ut Chamaeleon , &c. Lips . cont . 1. ep. 12. or conceit , a fluttering , ranging thing , it can finde no bottom to settle on ; it is as changeable as the winde ; it feeds as they say , one doth upon the aire , therefore is still gaping , but never content .

Lastly and chiefly , for it is the summe of all ; be assured hereof ; that outward things cannot inwardly satisfie b b Capacem Dei non implet minus Deo . . This finite , requires an infinite ; He that filleth the earth with His mercies , must fill the soul with His goodnesse , else there will be an emptinesse . Expect then a satisfaction , a filling from that hand , who alone can give it . O farre be it , if God shall enlarge thy earthly portion , and cast thy lot in a pleasant place , to say , as an unwise and unthankfull people once did , We are Lords ( that is , we have a full portion in a fruitfull land , whereof we are Lords , and wherein we take contentment ) we will come no more unto thee c c Jer. 2. 31. . Look upon outwards , as cysterns , which cannot fill but from the well-head ; and being filled , empty again .

How pleasant soever thy lot be in respect of them , yet say still ; But it is good for me , to draw neare d d Psal. 73. 28. unto God ; and to continue with Him too e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Acts 11. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Acts 13. 43. . And be restlesse in thy desire , untill thou canst say , thou art the portion of my soul : Thus judgement interposing resolveth ; and it helpeth much to cure the imaginary grievances of our life : for if we be poore , we are not the further from Christ ; nor , if rich , are we the nearer . The like we may say of health and sicknesse ; of honour and dishonour , even the very same , which the Aoostle speaks of that , wherein the Church of old much gloried in and doted upon , They are nothing f f 1. Cor. 7. 19. Prov. 23. 4. ; Things that are not in the wise mans account ; for indeed , he had an eye , that could look into and through them : And therefore as God made all things by His power of nothing , so he , having wisdome from God , made nothing of all things ; nothing in reference to that one thing necessary ; or nothing in reference to heaven , our putting forward or backward in our race thither-ward to our crown g g He that boasteth in his riches , &c. is as as if a fellow servant , fed from the same Master , at the same table , should glory over his fellows , because his hairs are longer then his fellows , so are his nails . Crys . 1. Tim. Hom. 1. . And to the same purpose Calvine speaks upon the forenamed Scripture ; For outward things , saith he , be not over-carefull , or over-troubled , look that thy heart be turned , and thy life changed , then care not for other changes and turnings of things below ▪ come wants , come sicknesse , dishonour , disgrace , reproach and so forth ; come what will or can come , they make some change or alteration with us on earth below ; they alter not our state at all , they make no change at all with us above in heaven . Health is nothing , sicknesse nothing ; riches nothing , povertie nothing ; honour nothing , dishonour nothing ; What then may wee properly call something ? That the Apostle sheweth in the following words ; The keeping the commandments of God ; For in Christ Iesus neither this , nor that availeth any thing , but A new Creature , or Faith which worketh by love Gal. 6. 15. & 5. 6. So much to remedie our imaginary grievances , that proceed from the sicknesse and distemper of our fancy , which calls things , that are not , or are nothing , as if they were , or were something ; and that which indeed is , and is All , as if it were not , or nothing at all . This is the fruit of our distemper ; And this , which thou hast heard , may , with a blessing from Above , give some cure and remedie unto the same . A chief remedie also it is against those , we call reall grievances , whereunto notwithstanding I must say something , which now follows .

There are reall grievances in a married estate ; not such , which we fancy to be so , but we know to be so ; as we know worm-wood is bitter , and honey sweet , being of the nature of the thing .

And here I come to the bottom , and finde the root of these also , it is our foolishnesse , our sinne ; that is it , which sowres all , and brings a curse upon our blessings . As the Father saith i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ch●ys . Tom. 5. ser. 32. , Where Christ is , there is heaven : so truly we may say , where sinne is , there is hell , for so we finde 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 sinne : Sinne is it , which causeth our sorrowing , even sorrow upon sorrow . Therefore if we look for an healing-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 alwayes rejoycing . If Nature teach bees , not onely to gather honey out of sweet flowers , but out of bitter : Shall not grace teach us to draw 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 generall , more particularly thus .

Learne then , sith troubles will meet with thee ; do thou sit down counting thy cost ( as was said ) and go forth to meet with k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c Before the storm come , be we humbled as in a storm , so when it comes we shall finde a calm peace . Chrys. Tom. 6. vet. Test . 7. ω p. 99. them ; then thou wilt be better provided and fore ▪ armed . It is no point of wisdome , to let an enemie to surprize 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 Christian likt 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 businesse of mortification ; delicate and dainty flesh will startle more at the scratching of a pin , then mortified flesh upon the gridiron ; They that have hungred and thirsted after righteousnesse , can endure to be shortned in matters of a much lower nature ; and they that dwell in heaven , while they sojourne 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 a through mortification , ( I speak of an ordinary way ) is to begin to deny thy self in small matters , thou shalt the easier do it in great . If we cannot forsake a cup of wine m m See first part . p. 84. ; or beere which is not needfull for us ; we shall never be able to forsake , husband , childe , house , land , for Christs sake . If we have not the command of our selves 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 through-stitch in this great work , we shall carry our troubles with ease , and our burdens lightly away .

2. This patient 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 sutours ; much solicitation thou shalt finde for the entertainment of other things , and for giving them the chief room in thy heart ; but , be peremptory in thy deniall ; give them not entertainment , they are but troublers of thy peace and quiet ; what ever they say and promise beleeve them not , they are deceitfull and will change thy wages : But give this one thing , ( call it godlinesse , or the Gospel , or Christ the kernell of the Gospel , all this it contains ) give it but leave to plead for it self , why it should be entertained ; and then thou canst not refuse it . Admit of but sad and serious thoughts , about the excellencie 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 setled , not fluttering about the minde , making a through-fare 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 then before : It is a setled light that guides us ; bestow some setled 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 onely thing necessarie , if he entertain sad and serious thoughts about it . Goodnesse , say they , n n Mr Dearings s●rm preached at the Tower . p. 6. reade it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Chrysost. ad episcop. ob pietatem in carc . inclusos . Tom. 4 α 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 o Mr Raynolds Psal. 110. p. 114. any person did seriously consider and lay together such thoughts as these ; I am very busie for the affaires and passages of this present life , which will quickly vanish and passe away like a weavers shuttle , or a tale that is told ; I have another and an abiding life to live after this is over . All that I toile for here is but for the backe , the belly , the bagge , and the posterity : and am I not nearer to my selfe , then I am to my money ? Am I not nearer to my soule then 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 backe to bee cloathed , or belly to bee fed , or name to bee supported ? Oh why am I not as sadly imployed about this one thing , which is the better part , beyond all comparison the better ? it makes that which is bad in it selfe , good to me ; that , which is good , better . My Eternall good depends upon it , which shall never be taken from mee ? 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 bee taken away ; and this choice is supposed to be made by him or her , who is able to beare troubles , and to carry them lightly as an easie burden .

For thus such a person reasoneth ; I am stript of all things , but they have not taken from me my Treasure ( as the good man said p p Aug. de civit . Cap. 10. l. 1. ) I have my God still , who will supply all my need q q Phil. 4. 19. . I am laid low now , I shall be exalted hereafter ; I am made the filth of the world , and the off-scouring r 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 s Mal. 3. 17. ; I am persecuted for Christ now , and I suffer it ; I shall hereafter raigne with Christ , and according to the measure of my sufferings shall my consolations be , pressed downe , running over , and so forth . Thus then looke to it , that thou makest a right choice ; let true judgment interpose , then the choice will be easie . Get Christ ▪ Thou hast all : with Him , the heaviest yoake , the world can lay upon us , will be light and easie . In this yoake , 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 t 2 King . 2. 22. , who hath changed the property of those bitter and deadly waters of Afflictions and healed them . Thus we may be able to beare lightly the heaviest burden ▪ through Him , who strengthens us to doe all things u u Phil. 4. 13. .

Other considerations will helpe to support in bearing of our Burdens , as the Hand , from which they come , and the causes wherefore : they are usefully handled by Lipsius x x De Const. l 2. Cap. 89. ; These would take too much roome there , and they are impart implyed 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 followes 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 finde our way is strawed with them : for such are our natures , either wee finde 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 keepe thy Child , sacrifice it ( in thy affections , I meane : ) else it will be a snare , and cause unto thee no ordinary sorrow , because thy affection was extraordinary to it , so as thou couldest not sacrifice it , according to the Rule : for whatsoever lyeth 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 dyes too soone . Thou shalt be armed against these sorrowes , at least thou shalt not be hurt by them , if , whilest thou hast the Child , thou art as if thou hadst it not : and , having it , if thou doest thy utmost to it , that may make thee to rejoyce 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 keepe them , forsake them , deny them : Get thine heart from off them , then they can be no snare . It is notable , which Augustine saith y y De Civit. lib. , No man holdeth Christ , but by confessing Him ; no man keepeth his Gold , but by denying the same : If I lay up 1. cap. 10. money as a Treasure , I shut out Christ ; and in so doing I cause a rent in my soule as wide as Heaven , a breach like the Sea z z Lam. 2 23. . The World stands in a Diametrall , a direct opposition to Christ , as two contrary Masters ; we cannot leane to the One , but we must turne from the other ; We cannot imbrace the One , but we must hate the other : the heart cannot hang betwixt heaven and earth in an Equilibrium , like two scales equally poysed : if the world be at our foote , and under it , then 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 foote : Bee in the world , but embrace it not , hug it not . Vse the world as travellers and pilgrimes ( such are we ; ) they use things in their passage as they may further them towards their journeys end : They see many goodly houses , and much good land , but they fixe not on them , they suffer them to passe , because their minde is on their countrey , the place where they would be .

I remember what is storyed of a People , whose countrey we only read of , as we do of Platoes common-wealth ; It is a fiction , but I intend the use : They had of gold and silver good store to make their necessary provision with all , but none for ostentation or shew to adorn their cubbords ; what could be spared from their very necessaries , they must make thereof vessells of dishonour , such as we set at our foot , in plain English , Chamber-pots , or the like . And there was this good in it ( said the merry Knight ) * * V●opiae . 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 , farre enough from their heart ; And being taken from them , they loose but what before they counted losse a a Phil. 3. 7. , and so are able to take joyfully the spoyling of their goods b b Heb. 10. . But this is but halfe the reason , the other necessarily followes : 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 onely Treasure , and so laid to heart . And this will be , if we consider this to purpose , which followes : He made himselfe poore , to make us rich ; he emptyed himselfe , to fill us ; he stript himself , to cloath 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 seeme 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 c Xenephon de Iust●tut . Cyri. l. 3. pag. 203.

Tigranes and Armenias , the husband and the wife , the father in law also , All lay at Cyrus his mercy , and when he might have taken away their libertie and their lives , he dismissed them with honour , granting them both ; So , home they went well apaid . When they were returned , they began to commend Cyrus , one for this , and another for that ; what doest 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 deare husband , said she , who , in my hearing , didst offer thine own life a ransome 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 . Aske then those , who may properly be called the Spouse of Christ , and demand of them ; What think ye of your possessions , your livings , your libertie , 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 backe , ( as our Ieuell d d Apol. 2. pag. 227. saith , ) even as many as had not their faces stedfastly set toward Christ e e Luk. ● . 51. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ; But now that their eyes are fixed upon Him , they see no beautie in them at all ; The strength of his love who poured forth His soul unto death , and the brightnesse of that glory , wherein , Through Him , they are sharers , so holdeth their eye , and so stedfastly , that it cannot look downward to those things , though otherwise very lovely , with an adulteresse eye . And so much to prevent snares from plentie , the briefe 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 Hee f 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 g Psal 8. 6. . If we exalt it , it will presse us downeward , lower then the place is where we dig it : If we thinke of outwards above what is meet , we shall thinke of our selves above what is comely . And then our riches will be a strong Tower in our conceit h 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 i Iere. 2. 31. : And then we shall so pride our selves , that we will contemne , disdaine and scorne others , better then our selves , and so bring not our selves onely , 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 Gun-powder k k Prov. 28. 9. Inflammant , sufflant . Trem. .

So much for prevention of snares from Riches in a generall way , now somwhat more particularly .

Riches have many snares ; where there is fulnesse , and plenty , there is plenty of them . But one daughter there is of plenty and fulnesse , which , like the horseleach , still cryeth give give , but is never satisfied . This a great snare , and fitly called the great inchantresse of mankinde , we commonly call it Pleasure ; not so properly , for , saith one , l l Isid. Pelusit . l. 2. epist. 240. How can we call that Pleasure which causeth so much sollicitude and carefulnesse ( madnesse saith the Author ) before we take it , so much trouble and wearinesse 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 sower and gall in it , then we say well when we call it so .

The onely remedy against this Siren , or Witch , is to binde our selves , as one was to the mast of his Ships m m Hom. Odyss. lib 12. Resolution the morall of that fiction . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Clem. Alex. Ad Gentes . pag. 55. , with the cords of strong resolution n n Psal. 17. Act. 11. 23. unto a constant walking onwards in the wayes of holinesse . I am fully purposed , saith David , &c. But for preventing this snare , and fortifying our selves against it , and to learne us to call it by its right name , something hath beene 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 severall remedies against them . But yet to speak in a word , and yet enough for prevention , that our foot be not taken by them , note wee : 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 feare ; feare I say according to Godlinesse . It is the most waking affection , and most serviceable of any , if it doth its office . It is the house porter ; the bodies spiall , and the soules too , still keeping watch ; it is , next to love , the most commanding affection ; our keeper , and p Sit moderatus cibus & nunquam venter expletus , plures quippe sunt quae cùm vino sint sobriae , ciborum largitate sint ebriae , &c. Hier. ad Hist. ep. 17. pag 204. &c. Lege epist . 14. Truths 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 doe , what good service to a man , if it be right and we use it right .

Iude o o Vers. 12. , the servant of Iesus Christ , tels us of some , who fed themselves without feare ; That is , who fed themselves suspecting no snares at their Table , or in their meate , whereas , according to the plenty there , there are plenty of snares in both . A feare now according to godlinesse , will make us to prevent all . So likewise there are some , who goe to bed q Tenen●i codicem somnus obrepat . Ibid. p. 205. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The feare of God is a Catholike remedy , &c. Clem. Alex. Protrep . p. 52. & 86. without feare , as if there were no snares in sleeping nor in waking , whereas in Bed , wee shall finde many snares ; a feare according to godlinesse , inables against these also . There are some , who rise again without feare , who walk abroad without feare ; who converse with men , and amidst the affaires of the world , all this without feare ; as if there were no snares , in all this , whereas there is no lesse variety of snares , then there is occasions or things in the world . Feare according to godlinesse , awakens a man , he can look before him ; It armes him against all . In a word , feare helps to feed a man with food convenient for him ; It cloathes him as with a garment ; It armes him as with shield and buckler ; it keeps him in his walk and course , as under watch and ward . It guards the eye , eare , hand and foot , that all may do their office and keep in order . It aweth his very thoughts . All this feare doth , if it doth its office , which is to keep the watch strong : for this is certain , If I feare death to be in the pot , I will not taste of the pottage . And thus soveraign it proves to be , because it winds up the heart continually to God , who promiseth to be a sanctuary to all such who feare before Him . The Wise mans counsell is notable , Be thou in the feare of the Lord all the day long r r Prov. 23. 17. . For it is a conclusion of experience , A wise man feareth and departeth from evill : But the foole rageth and is confident s s Prov. 14. 16. , as if there were no snares in his way , whence it commeth to passe , that his foot is taken like a bird in a snare , he is holden by it and cannot be delivered , for this is a resolved case also , Happy is the man that feareth alway : But He that hardeneth his heart shall fall into mischiefe t 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 plentifull state .

There are snares in wants also ; O give me not too little , saith Augur , but feed me with food convenient for me u u Prov. 30. 8 , 9. ; lest poverty be a snare unto me , lest I put forth my hand to that which is not mine , and take the Name of my God in vaine ; such a snare there is in poverty . Therefore to help thee here , and not mention what hath been said , though it would fit very well , I will reason out this point with thee .

If God make thy family like a flocke of Sheep , and thy pasture be bare ; if the Mouthes , thou hast to feed , be many , and thy provision of Meale is now toward the bottome ; if thy charge be increased , and thy meanes shortned ; if so , I know here is a straight , and a burden ; Want is a burden x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Chrysost. de Laz●r . Conc. 1. , saith the Father , grievous to be borne , they will tell us so that feele it . But yet , as the same father elegantly saith , Wee are all Stewards , and we must all give an account : what shall the poore man give an account of , who hath scarce any thing Sermone praecedent . pag. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. to give to his mouth ? The Father answers ; The rich Steward must accompt with his Master , how bountifull he hath beene , according to his Masters appointment ; And the poore Steward , hee must be accountable too , how patient he hath beene under wants , how hee hath humbl ▪ d himselfe under the Almighty Hand ; And how dependant upon that hand . If there bee a straite , and the Meale be at the bottome , here is an hint of a glorio is dependance upon Him , that multiplyed the oyle , and the meale , and the Loaves ; And with the fewer loaves ( though the power was the same ) fed the more ; And the more was remaining ; upon Him , That doth cloath the Lillies , feed the Ravens ; makes a path in a wildernesse ; causeth water to flow out of a Rocke , or in a parched ground ; filled the Valley with water , when they saw neither winde nor raine a a 2 King . 3. 17. . It is good and safe to depend here ; Infinite power and goodnesse can never bee at a losse ; nor faith , which lookes thereunto , can be at stand .

Faith makes up a life without the creature ; It cheeres the countenance without oyle b b Famem vera sides non time● . Hier. lib. 2. ep. 18. p. 221. ; refresheth the spirit without wine ; glads the heart , & strengthens it without the bread of men ; It is certain , a soul , that hath such a dependance , is never fatter & better liking , then when his pasture is shortest , like a wildernesse . It is fattest in the winter , as some creatures are ; when there is no greene thing , but ground , trees and all are all covered ; Then this soul can pick meat , when the heaven is brasse , and the earth iron ; Then , even in such a time the soul can live , rejoyce and joy in the Lord the God of Salvation . Habb . 3. 18.

This is the onely way , which will lead thee through the snares , which are in wants , that thou shalt not be intangled with them , not put forth thy hand unto wickednesse . If thou canst finde no way , God can make a way ; only thy part is , if meanes be short , to trust the more ; And to lengthen thy hope . Hope , we say , is an inheritance for a King ; and this , God will provide , makes Gods children confident . It is good to be in a depending condition , then we roule our selves upon God . The depending soul can best track the wayes of Gods providence , and seeth how wise and admirable they are ; whereas the fulnesse of outward means obscureth the lustre of that track , and draweth the heart unto them from a providence .

And now I need not bid thee use all lawfull means ; for dependance on a providence doth establish the means , and us in the use of them . It is unreasonable to think , that God will feed us from Heaven , when we may gather our meat from the earth ; He worketh not extraordinary in a fruitfull land , where the plough can go ; I mean in that place and time when our hands can work . As we must not trouble our selves about Gods charge , as it is usuall so to do : So we must not neither neglect our own charge , which is to give all faithfull endeavour ; and having done it , then stand still , rest and wait for His blessings , who hath said , I will not leave thee , nor forsake thee . And now we are upon thy duty and charge , heare some lessons , which may be of use for thy better discharge thereof . Therefore the chief lesson follows , for it makes all easy .

Let the law of the Lord be never out of thy minde , nor His word ( when houshold employments admit vacation : for she that is married , careth for the things of the world , how she may please her husband ) be out of thy hand . That 's an holy word , saith Clemens d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . protrept . 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 e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. Strom. 1. 199. ( I referre to thy sex ) it nourisheth not . This word makes f f 2 Tim. 3. ω Lactan. lib. 3. cap. 25. perfect , and throughly furnisheth . All necessary truths are plain there , and nothing dark g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Protrept . p. 42. to him or her , that will come to the light , by earnest h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrys. in Matt. Hom. 25. prayer asking of Him , who is the Father of lights , who leades into all truth . And if He joyn himself to our charriot , we shall go on and encrease mightily , for it is in the strength and with the encrease of God . I can but point at what I would say . For thy instruction this is the chief ; Take counsell from this word , and from this Great counsellour , then 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 watchfull eye over them , thereby keeping them in awe ; and begin betimes ; sit close here ; children are like a wilde asse colt , if thou dost not over-rule them , they will overthrow thee , and themselves . It is a pretty observation , I know not how true , That great mens children learn nothing by order and rule , but to mannage their horse well ; and the reason , why they are so carefull 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 strait in , and themselves close to his back . It is so here , if thou doest not sit close upon them ( upon servants also ) holding a strait hand , neither slacked nor strained ; if not , they will runne headlong : What ever honour is due , none will be payed , unlesse it be honourably commanded , I mean , with authoritie and with a countenance commanding a respect and a reverence . Let this bridle loose once , and they will let loose the bridle before thee i i Job 30. 11. Essrenatè in me invecti sunt quasi 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 childe 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 authoritie over them ; if thou loosest 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 spirituall , to be an earnest sutour for the preferment of her children to Christs's kingdome k k Hoc praecipuum est , uti piè sancteque vivant . dixit uxor Calv. epist. 101. : No preferment in the world comparable . Do thy best here , Grace is a sure commoditie , and however the world go , the trade of godlinesse cannot fail . Make sure of that for thy self , and thine , what thou canst trade heaven-ward , the world and trading here will fail . l l Reade Chrysost. in Gen. Hom. 66. w. 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 , then 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 winde as with smoak , 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 m Gen. 18. 19. Abraham and his Isaac , Lydia n n Acts 15. 16. and her daughters ; but Abraham and his houshold : Lydia and her houshold . All alike in point of information , though a difference in affection . This is the praise in the Gospell , that some private families were particular Churches ; The Church in thy house Philem. 2. And hence , saith the Father o o Chrysost. in ep. ad Cor. Hom. 12. , ( If we observe so much it sufficeth ) hence all our evils which break out in Citie and Countrey ; 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 sinne 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 Fathers words , as if in Christ Iesus there were either bord or free . All one in our care . But now heare the same Fathers reproof ; we do not so neglect our horse or our asse ( for we would have them good ) as we do our servants . For the same may be said of us ( the Father p 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 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 temporall life onely ; none seek the things of Christ , but all their own things , whence must needs follow disorder in the family , confusion in the Common-wealth . And so much may teach thee so to use thy tongue , that it may be thy glory , in the setting up , and maintaining the Glorie and service of God in thy family ; which was the grace and glory of those families , whose praise is in the Gospell , and the praise of that vertuous woman ; She openeth her mouth with wisdome , and in her tongue is the law of kindenesse Prov. 31. 26. .

2. There will be much use of the eye too , many servants riotously waste much , children wantonly spill much ; be wakefull herein ; see that nothing be riotously abused , ( as the swinish manner is in some families , worse then brutish ) nor needles●ly spent ; nor carelesly spilt . Set an honourable price upon Gods gifts , for thou receivest them from God opening His hand : What comes from His hand , must not be slighted in ours ; The least crum 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 lesse 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 Nehem. 8. 10. ; Remember them for whom none of all is this provided . And remember withall it is one of the properties of a vertuous woman Prov. 31. 20. ; She stretcheth out her hand to the poore ▪ 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 poore mans hand is Christs treasurie u u Manus pauperis est gazophylacium Christi . Chrysol . Ser. 8. ; as we adde thereto , we give unto Christ ; and we shew mercy to our own souls x 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 bee-hive ; 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 y Quis unquam quod ferentem ●pem viderat , ubi d●esset inven●t ? Quint Pro paup●re , decl . 13. p. 158. . It is so in giving of alms ; Thou doest cut a cantle from thy loaf , so from thy cheese , and something more thou takest out of thy purse , wisely considering the poore and needy ( for that is supposed ; ) beleeve me now , at the yeares end , thou shalt finde 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 oft-times there is not ) but suppose thy case so , though I cannot well suppose thy case harder , then was the case of the widow ; who , notwithstanding , ( as rich in faith , as she was poore in outward things ) from a very little parted with a little , and thereby found a very rich increase . So we reade . 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 thy self a stranger , therefore thou knowest the heart of a stranger z z Exod 2● . 9. : So , thou art a needy person , and now thou knowest the heart of the needy and helplesse man ; he would have kinde and mercifull words ( they , as an almes , will be accepted , when there can be no more ) he would not have affliction added to affliction , not gall and wormwood put to his sowre 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 Esay 58 10. ; even then , when otherwise , we cannot satisfie the afflicted soul . We must be kinde , pitifull , mercifull 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 bountifull ; for it is a case long since resolved , A poore man may be liberall . Now in a few words , learn the way of thriving , how thou may est 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 sheweth no pitie . The eye must be wakefull , 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 slothfull , yet liberall and bountifull ; profuse and riotous , such a person may be casting or throwing away Gods blessings , not bestowing them with discerning , as they , who wisely consider the poore , and are attent to their crie b b Psal. 41. 1. . It is the Apostles advise , and it may stand for a direction , Let him or her labour , working c c Eph. 4. 28. ( whether with the hands , or with the minde 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 owne ; for if they , who do not work with quietnesse , do not eat their own d d 2 Thess. 3. 12. bread ( so it is implied ) it cannot be that they should give their own bread . A liberall hand then implieth a diligent hand , that it may be liberall , 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 , encreaseth ; in watering others , he makes himself more fruitfull , like a watered garden ( which must be marked by the way ) And he , that works , encreaseth also . It is the Wise-mans conclusion ; He becometh poore that dealeth with a slack hand 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 Snaile ; as well to shew what an improvement , a continuall diligence in a house will make , as the keeping of her house . The snaile goes a snailes 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 f Guellianus display of Herauld . p. 217. . And we may remember a prettie fiction touching the Snaile and the Hare , and that the Snaile out-went the Hare , for the Hare trusting to his footmanship , would take a nap by the way , so before the Hare awaked , the Snaile was at the journeyes end . It teacheth , what a continuall diligence will do ; matters above ordinary conceit ; Take then for example the vertuous woman , marke her wayes and be wise . This is her prime commendation , that she eateth not the bread of idlenesse g g Prov. 31. 17. . She is diligent in her house , yet without carefulnesse , without distracting or dividing cares ; for this requires our marke , which we reade in the verse before ( reade it as we should , and as Tremelius , doth ) This diligent woman , Laugheth at the time to come h h Prov. 31. 25. R●d●t ad tempora sequentia . Calamitosus est animus futuri anxius , & ante miserias miser . Sen. ep. 98. Sapiens vivit praesentibus laetus , futuri sec●rus . Sen de beat●● vitâ cap. 26. ; that is , ( for laughing , saith Tremelius , implyeth a securitie in Gods 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 her self thereabouts , were a disquieting in vain . She may perhaps breake her sleep sometimes , in rising while it is yet night ; so doing her dutie , and giving all faithfull diligence ; But she will not breake her sleepe about Gods charge , which is to provide and to protect ; for she hath learnt this , Our God will supply all our needs ; He hath undertaken it so to do , as His proper charge . It is a vain dependance to rest upon a providence , and neglect the means . A securitie in a providence , doth establish all lawfull means , though it doth not stablish or bottom a man upon them ; the diligent person is alwayes 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 i Jer. 17. 8. . They were carefull 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 howle for vexation of spirit k k Esa. 65. 13. . So high a point of good husbandry , or huswifery it is , well and prudently to husband the present time . Let us then ( for it concernes 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 onely the care of dutie , and leave the rest to God . For this is the way of all the servants of God , as it was of that vertuous woman , in whose wayes I would have thee tread ; She gave all diligence , yet without carefulnesse : She so disposed the present time , that it was well spent , and that made her secure for after-time . 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 Gods dealing ; They see a traine of providence , leading one way , more then to another .

Study huswifry , and the essentialls thereof ; not the sticking of a Pin , or setting of a ruffe , or pricking of a cloute , yet these in their season ; As husbandmen picke hempe , and mend shooes , when the weather letteth more necessary imployments . Some women are in their houses as a Tulip in the Garden , for shew : but so it should not be ; as her place is principall , 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 worke for her houshold ; It is excellently set downe in the same chapter . Great Ladies have made it their patterne , it concernes not the meaner sort only . I know well , the Wise man , in another place ⁱ , addeth one thing more that the house-wife must look unto , and that is Correction . It may be none will doe their duty Ecclus. 23. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Arist. oeconom . 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 meeknesse : For they will take the better , if there be more teares then words ; For then the instructed can discerne that there is love in the instruct●r . It is notable unto this purpose , which the Father ᵏ hath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrys. Ad Cols . Hom. 12. our teares 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 joyned , and with both meeknesse or teares , that there may be good done .

It is part of the good wives commendation , Shee looketh well to the wayes of her houshold l l Vers. 27. : Shee keeps them in good order : As shee doth her duty , so shee lookes to it , that they doe theirs ; as she is diligent , so she will have them to be m 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 Luthers n n Minus nocet ignavus fur quam segnis minister . observation ( it is of use in higher matters ) A sloathfull Theefe , who hath not the slight of conveyance , is not nimble that way , doth lesse hurt , then doth a negligent servant . And it agreeth well with that wee read ; Hee that is slothfull in his worke , is brother to him that is a great waster o o Prov. 18. 9. An idle person , is the barrenest piece of earth in the world . ; Remember alwayes , that wicked and sloathfull stand together in the same line p 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 warne , and that with teares ; Secondly , Thy eyes , that they looke well to the wayes of thy houshold , that there bee 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 wee cannot doe good to others for the present , nor in quietnesse and rest depend on a providence for afterwards . This is the summe 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 care and instruction ) and so read over once more , ( for that is not said enough which is not learnt enough ) The chiefe point of thy charge , which is this :

It is not enough to bee vertuous thy selfe , but thou must teach others so to be * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 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 owne example , to walke holily before God ; Wee cannot else expect , they should walke righteously with man . If they be unfaithfull in the great matters , they cannot be faithfull to thee in small , so as thou canst orderly expect a b●essing upon them , or from their labours . If thou sufferest them to steale from the Lords service , especially on the Lords day , to give unto thy service , or their owne pleasures ; They are Sacriligious to their Master in heaven , they cannot be trusty to their Master on earth . Therefore here looke well to thy selfe and them : Considering still , that there is right government , where Christs government is set up and maintained * * See Chrysost. in Gen. cap. 16 ω. ; Where his service hath the prime and most honourable place both in the house and heart , then things are done decently and in order .

Herein , indeed , is the beauty of society , and nothing is more beautifull , then a family thus ordered , and then Persons so ordering .

This order in thy family shall gaine 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 Nurcery , sends forth hopefull plants to the City and Countrey , Church and Common-wealth ; And as this Nurcery is maintained , so are they supplyed ; for from this fountaine of society two in one house , arise families , and from them Common-wealths .

And now we have againe the blocke in our way , though we have remooved it before ; I know well , that a family may be so governed , as we heard , and as it should be ; It is required , that these two in one house should bee one in one house , with one soule , with one mind , with one heart serving the Lord . This blessing and gift from above ( for a good husband as a good prudent wife , are both the gift of God and a speciall favour q q Singulari modo Trem. Prov. 19. 14. Chap. 18. 22. , ) my prayer is , that thou maist receive : But if not , thou hast heard thy charge , and withall , how patient thou must bee under that want . Thou must waite when God will give Repentance , and use all meanes , that may hasten the same ; as the Common adversary doth our destruction , and never dispaireth of it , while there is place for hope , as the Father sweetly and elegantly , shewing Chap. 7 § . 1 the duty of Ministers ; But it concernes all in these Chrysost. de Lazar . Conc. 1. α. cases , wives especially ; that the unbeleeving husband may be wonne , by the chaste conversation of the wife ; and so I leave thee now , and thy charge in this supposed condition , as I would have thee , and them under thee , found ; thee sweetly commanding in the Lord , and they willingly obeying , and in the Lord still ; I leave thee , I say , in thy family , like a little Common ▪ wealth , r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. A good housewife , is an excellent ornament in an house , she is ● grace to her husband and her self . In that house all rejoyce , children in their mother , husband in the wife , the wife in children and husband ; all in God . Clem. Alex. Paed. lib. 3. cap. 11 p. 183. reverencing thy husband , ruling thy Children , commanding thy servants , and all in and for the Lord ; which will finde thee worke enough to keepe thee waking in the season for it ; and to imploy the strength of thy parts , and most pretious time , and so both thy time and parts will be well spent in so behoovefull a service . Now passe on to the last stage of our life , which is , Old age .

CHAP. VII .

Old Age. Two periods thereof , pressing to dutie both . Comfort in death , whence distilled .

AND now we are come , like a ship from out of the maine Sea of the world , which lyeth open to stormes and gusts , and rideth at Anchor , under the Leeside , where the passengers may looke out and see their harbour . Wee must now doe in the first place , as Sea-faring men should doe in such cases , they tell what they saw , and what they felt , even His wonders in the deepe , and they declare these workes of the Lord with rejoycing s 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 Hee hath wrought for them , in their way thitherward . This is the first thing to be done , even to sacrifice the sacrifice of thankesgiving , and to declare his works also with rejoycing .

And , Child , I began the Register of Gods Mercies , towards thee , where thou tookest thy beginning , and first entrance into the world , at thy Birth and Baptisme ; There I considered thy outward frame of Body , and inward frame of minde ; where I left off then , there I begin now , to teach thee to recall to minde , and record the mercies of God to thee ever since that time . And though this recording of Mercies be proper to every person that is growne up to the yeares of understanding ; and not to every Age only , but to every yeare , and month , and weeke , and day therein ; yet this is a duty , which seemes more to presse upon us , the more and the faster yeares doe presse on . And therefore though it doth concerne All in generall , and every age and person in speciall ; yet being specially intended , & because that , which is spoken to all , is counted as spoken to none ; I shall bend my words to Thee , whom I must suppose now stricken in yeares ; the Sun of thy day farre passed the Meridian , and its shaddow gone downe many degrees towards the place , where anon it must set .

Thou must then consider how wonderfully the Lord hath maintained thy life , and preserved the same ever since thy comming into the world ; and that this consideration may presse the more , thou must consider what this life is , and that of so small a bottome , the Lord should spinne out solong a thred ; Had he not drawne it out of his owne power , as the Spider doth her web out of her owne bowels , it had been at an end the second minute . The maintaining the Radicall Moysture , that Oyle which feeds the Lampe and light of thy life , is as great a miracle , as was the maintaining the Oyle in the Cruse of the poore widow . But He did not maintaine this life only , and at His owne proper cost : But defended and protected thee also , tooke thee under His Wings , as the hen doth her chickens , to shelter thee from those many dangers thy life hath been exposed to ; We cannot tell how many : but this thou must know , that there are principalities and Powers , both in the plurall number , to shew they are Legions , and in the Abstract , to shew they are armed with power , as they are swelled with malice : And to this their malice and power thou wast liable every moment of thy life ; and thou hadst felt both their malice and their power , as quick and fierce against thee , as Iob and others have done , if the Lord had not charged them concerning thee , Touch her not : and how canst thou be sufficiently thankfull for this ?

Againe consider how many dangers and casualties thou hast scaped from the Earth , the severall creatures on it ; from the Water , from the Fire , from the Aire also ; how often have the Arrowes of Death come whisking by thee ? Tooke away those next thee , and yet have missed thee ; perhaps thou hast seene some Deare yeares of time , as thy forefathers have done ; When a thousand have falne at thy right hand , and ten thousand at thy left ; When Gods Arrests have seized upon some walking , talking , and yet have spared thee .

And if not so , yet consider thine owne body , and the humours thereof ; They had every day overflowne , and drowned thee , as the waters the earth , if God had not said unto them , stay your proud Waves . In a word , if thou consider , what thy life is , and the dangers thou art subject to ; thou must acknowledge , that the preservation thereof , is as great a wonder , as to see a sparke maintained alive amidst the waters ; So Chrysostome speakes of Noah t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tom. 5. ser. 6. : As great a wonder , as to see a glasse , that hath been in continuall use , gone through many hands , and hath had many knocks , and fals , to be kept for forty , fifty , sixty yeeres , whole and unbroken : As great a wonder as to see a Candle in a paper lanthorne , in a 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 blowes their Candle out , as ●ob speakes . Thus hath God kept thee , and , as it were , in His hand carryed thee . And in thy way , how hath He crowned thee with His goodnesse , and filled thy yeares with comforts , so as they are more innumerable , then are the Minutes of thy life ! Only thus thou must summe them up in the grosse ▪ That what ever comfort thou hast had in thy life time , from Him thou receivedst it , who puts in all the Sugar and delight we finde , in or from the Creature ; as Ayre lights not without the Sunne , nor wood heats without fire , so neither can any condition comfort without God ; and with Him every condition is comfortable , though seemingly never so discomfortable , 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 likly , 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 goodnesse ? 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 keepe a Register of Gods mercies ( some doe ) cannot set downe all the Receits of one Day , much lesse of all their dayes ; so great is the summe of every particular day , that we cannot reckon up the specialties thereof , and call them by their names , as God doth the Starres . But put it to the Question ; and let thy heart make answer before him , who tryeth the heart , and searcheth the reines , and will bring every secret thing to judgment .

The Oyle and radicall Balsome of thy life we spake of ; hath it been fuell to thy Thankfulnesse , 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 seene . How hath Gods patience , and longsuffering wrought upon thee ? Hath it brought thee nearer to repentance , and so nearer to God ? Or hath thine heart been hardned thereby ( because sentence against an evill worke is not presently Eccles. 8. 11. executed : ) So as , with that stubborne people , whose sonnes and daughters naturally we are ; thou mayst say , I have been delivered to doe more abominations n n Ierem. 7. 10. . Thou hast had mercies upon mercies , they have been new unto thee every morning ; and for thy Sorrowes , they have been mitigated too , and so mixed , that there was much mercy in them , many ingredients of comfort , to take of the sharpnesse , and allay the bitter relish thereof . What strong workings hast thou found herefrom ? How hast thou been inclined to love the Lord for His goodnesse , to feare Him for His Mercies ? How hast thou been melted thereby to obedience , and engaged upon his Service ? Aske thy selfe againe ( for in that Method we went : ) Thou hast two hands , another hath but one , or , perhaps , none ; what more worke hast thou done ? Thou hast a Tongue , and the use of the same ; there is another thou knowest who hath a Tongue , but speakes not , wherein hast thou glorified thy Maker more then the other hath done ? Thou hast two eyes , thy Neighbour is darke ; Aske the same question over againe : For , as it was said of him , who was borne blind ; So it was , that the workes of God Iohn 3. 9. should be made manifest in him : So we may say , we have our eyes , eares , tongues , hands , which others have not ; That we might the more ptaise the Lord for His goodnesse , and declare His workes 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 doe allude ) touching Mordecay ; What honour and dignity hath been done to Mordecay x 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 ; be hath so and so preserved thee , from the Paw of the Lyon , and jaw of the beare so delivered thee . Through his strength thou didst leap over such a wall , He brought thee out of such a strait ; He supported thee in such weaknesses ; He supplyed thee in such a Wildernesse ; He gave successe 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 , then we can the drops of the raine or of the dew ; or the Treasures of the snow and baile , 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 evill : we know the price of them too , the very least of them , is the price of bloud . 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 condemne thee , the Lord is greater then our hearts , He will condemn much more .

And therefore it is high time , to look into the Register of Gods mercies , into the books of record ; And if these mercies have laine as things cast aside , and of no account , as dead things out of minde ; 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 gray haires 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 Grasse-hopper is a burden .

So I make two periods of this age , And each a ground to presse on unto a timely consideration : The one I call declining age , when we have lived almost to threescore yeares ; The other , when we are drawing onward to fourescore , &c. extreame old age ; of both in their order .

1. Both the one as well as the other , is an age not more desired then complained of ; They knew best why , that feele the burden of it ( I have not lived unto it ; It is likely , that person complained not without cause , who being willed to hasten her pace , told them , who were so quick with her , That so she could not do , for she carryed a great burden on her back ; And whereas no burden at all appeared to the eye , she replyed again , that threescore years were passed over her head and that was the burden , Plaut. And so it may well be with those , whose spirits are much spent , and strength wasted , even at those yeares ; And then age it self alone , is a burden . I can speake little here out of experience . But this I can say ; If God be pleased to stretch out my day so long , I shall know no cause to complain of the length , for that is a blessing ; Length of dayes is from the right hand , Prov. 3. 16. Riches and honour from the left . Only we must note here , That if the Lord be pleased to shorten the day of this life to any person , as sometimes He doth to His dearest and most obedient children ( their dayes are not long upon earth ) why yet , if He eek out this short day here , with an eternitie of dayes , and pleasures at His right hand , when they are taken hence ; if so , that partie shall have no cause to complaine of a short day on earth , so abundantly recompensed in heaven . This is a note by the way .

If , I say , God be pleased to stretch forth my dayes so long , I know no cause , why I should complaine of a blessing ; I may complaine , and just cause why I should , and that bitterly , but not for the accession of yeares . If any thing sower them , it is of mine owne Leaven , and of my owne putting in ; Complaine of my selfe I may , of them I may not .

Old age is a calme , quiet , and easie time , if youth have done it no disservice , in filling its bones before hand ; Nor no intemperance hath weakned its head or feete . If so , Old age hath just cause to complaine of the Man , not the man of Old Age.

There is no Guest in the world , that is more desired and expected , and yet , when it comes , worse welcomed , and entertained , then Old Age is ; still with sighes , and complaints ; which , we know , argues bad welcome . I would have my Child make good provision for it , against it come , and when it is come , to give it good welcome . Welcome , I say , I doe not say , ease . Good welcome doth consist ( we say ) in shewing a good and chearefull countenance to our guest , not in giving him too much ease , or feeding him too daintily . Let it appeare , thou hast laid up store against thy yeares come ; and now they are come , thou canst welcome them , and art glad they are come ; but doe not make too-much of them , in giving them too much ease ; I may warne thee of it againe , for Old Age is very craving , very importunate that way ; though they may be importunate . If thou yeeldest to a lithernesse , and a listnesses , whereto Old Age inclineth us very much , and so to spare thy body , thy activenesse will decay more in one moneth , then otherwise it would in twelve . It s observable what the Heathen y y Nos sumus qui nullis annis vacationem damus , & canitiem galea premimus , &c. Senec. de otio sapientis . cap. 29. said , and it may instruct Christians ;

We allow no vacation to our long tearme of yeares , we can put an head-piece upon our hoary-scalp . We will rest when we are dead , life is for action . Keep then thy body in breath , and in ure with exercise , else it will quickly grow unprofitable , and a Burden : Vse strength and have it , it is a sure proverbe ; and if ever we will use expedition , it is then seasonable , when gray haires are upon us ; It is dangerous to burne the Day-light , and to trifle out this pretious time . The putting off this day , and the next , and halfe a day , cost the poore Levite and his Concubine very deare ; as we may read , Iudges 19. The evening hasteth on a pace , and the Sun is neare the setting ; now put on the more earnestly , because night is comming , and thou must to Bed in the darke ; now gather twice as much ; I meane , now , pray , heare , read twice as much ; For the great Sabbath is comming when thou lookest for ever to Rest , for ever to be with the Lord . This Sabbath Day is comming , which shall never have night ; Now gather spirituall Manna , thy Homer full ; twice as much as formerly . If in thy youth thou didst by hearing , reading , conference , &c. gaine thirty-fold , now gaine sixty . Now bestirre thy selfe , and put to all thy strength , for the laying in store of provision in this thy day , that thou mayst rejoyce in that great Day , the Day of the Lord , or the particular Day of thy Death . Let it appeare thou art going out , by the clearnesse of thy light ; and that the night is comming by the hasting of thy pace . It is strange to consider what old men have done , and how fit they have been for the best actions ( I meane of the minde , I know outwards must decay ) because they kept their minde like a bow , so they said , alwayes bent .

I forbeare to put them down here . The holy Scripture , Heathen Authors , our own observation , doth reckon up not a few . But remember still , that there are none recorded in the sacred Register ( after the terme of life was shortened ) for old men , but their old age was a crown unto them , being found in the way of righteousnes z z Senibus vita productior à deo tributa est , in eum finem , ut insiginum aliquorum operum in Ecclesiaesuae emolumentum organa essent . Mardochaeus ad liberaudam Ecclesiam sub Artaxerxe , vixit annos , 198. Jehoshua ut p●pulum è Babylone , cum Esdra & Zorobabele , reduceret , vixit annos , 130. Philo ▪ Ammi●nus in breviario temporum . Tobit senior , ut populi calamitas sub Salmanasare levaret , vixit annos , 158. Eâ ipsâ causa , Tobit junior vixit annos , 127. Judith ad liberandum patrium sub Holoferne , vixit annos , 105. Six●us Senensis Bibliothec. lib. 8. . They that are planted in Gods house , bring forth much fruit in their age . He that is fruitlesse in his latter yeares , may be much suspected how he spent the former . But I am sure there can be little comfort in it . It is a sad thing to be an old man in yeares , and a childe in understanding ; To grow like a Leeke , greene , fresh , and lively towards the earth , flag and saplesse , upwards towards heaven ; To have the eye of the body dim , and the eye of the soule as dim ; To have the body bending towards its earth , and the spirit no more elevated ; To have one foot in the grave , and the other tending to the place of utter darknesse ; 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 woefull conjunction is this !

I consider thy sex , childe , and thy charge , but whatever it be , thou wast never so fit , as now thou shouldest be , to serve it : Now admonition , correction , instruction , counsell , all are in season ; before , they might be suspected . Now thou hast the advantage of all thy former past dayes , and every following day is the disciple of the preceeding day a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Pind. ol. od . 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 b Acts 21. 16. . I shall never examine thee upon this point , but be assured , He that numbers out thy yeares 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 deare yeare , against a time of spending . Old-age is like our winter , a time of expence ; we must get and lay up in youth , what we must use and lay out in age c 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 saplesse in their winter , the Sunne 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 naturall way , to renew his youth like an eagle . If the Lord hath lengthned 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 wouldest expect from thy childe , 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 well-head of mercies ( The mercie , which man sheweth , is but as a drop derived to us from that fountain ) Gods mercies are all strong cords to binde unto obedience , which ever is the fruit of true thankfulnesse . David said very much in a few words against Nabals churlishnesse , Surely in vain have I kept all , that this fellow had in the wildernesse d d 1. Sam. 25. 21 ▪ . So David argued or rather reproved Nabals churlishnesse ; And had not Abigail seasonably stopped David in his way , Nabal had heard more touching his churlish dealing and answer . This instructs us to sobrietie and watchfulnesse ; that the Lord may not have the same controversie 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 dayes ; in vain have I fed them all their life , and redeemed them from evill ; 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 evill for good . This is a reproof , the hearing whereof we cannot endure . And such a like reproof must he or she heare , even such an one , as will make their hearts like a stone within them , if , being preserved so and so long , they have so unkindely requited the Lord ; if , having so long a time of gathering and of exercising their talent , they have gained nothing ; if , having passed over so many yeares , they have carelesly passed over also the observations , which so many yeares would have yeelded very many . For this we must still remember ; That the unthankfull 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 wildernesse unto him , then that he should be a wildernesse to the Lord , who had so watered him , that he might be fruitfull .

That we may escape this great condemnation , labour we to acquaint our selves betime with the Lord , and to grow up more and more , in the knowledge of Iesus Christ and the power of his grace : for according to our increase and growth herein will our strength be , for in Christ Iesus the decayes of age are repaired , so as there shall be no more an infant of dayes , nor an old man that hath not filled his dayes : as Mr Calvine expoundeth the place e e Esay 65. 20. .

Let us heare now how sadly Clemens of Alexandria complaineth at this point ; we will heare his counsell also , for that is of use indeed , but his complaint first , which is this . Ye have been infants , then children , then grown-men , after grave-men , but yet good men never . Now reverence your 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. ad gentes pag. 50. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ibid. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Ibid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Ch●ysost . Tom. 6. in vet. Test . pag 543. old-age , ( this is the counsell ) give this honour unto it of being wise , of doing vertuously ; 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 stedfastly towards your countrey , 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 farre to go , and walk on the faster in the wayes of peace , so redeeming the time : Put that crown upon your gray head , upon your declining age ( the Sun of the day is neare 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 happinesse . Oh! farre 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 h Jer. 7. 10. : far be it , that ye should be i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ioid. pag. 40. Alex. ( as some have been ) by so much the more wicked , the more kinde and gracious the Lord hath been .

You pity blinde men k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Ibid. pag. 49. , and deaf men , because they cannot see the works of God , which ye see , nor heare the works of God which ye heare . O pitie your selves for ye are both , both blinde 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 heare and hearken ; now see and perceive , now , while it is called to day ; and know , that there is a great deale of mercy l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. 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 wantonnesse m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Ibid. . While it is yet to day , heare His voice , and turn unto Him . This is the counsell , I will adde but this to it ;

That He , and He onely , turns the heart , who opened the eyes of Him , that was born blinde , and made a man every whit whole ; therefore the Church saith , convert me , and I shall be converted , &c.

It is He , who gives a seeing eye , and an hearing eare , even both these is a speciall mercy from the Lord , and greatly to be begged for . This then we must note for close hereof ; that , as there may be a childe in n n Noli annorum nos aest mare numero : nec sapientiam , canos reputes , sed canos sapientiam . Hier. ad Paul . 14. p. 180. yeares , and a man in understanding ; so also may there be an old man in yeares , and a childe in understanding . For understanding comes not by yeares , but by meditation in Gods law o o Psal. 119. 99. 100. Noli fidem pensare temporibus . Ibid. : I have more understanding then my teachers , for thy testimonies are my meditation . I understand more then the Ancients , because I keep thy precepts . A man may run out many yeares and more houres , and yet be never the wiser by all that time ; because he hath not learnt from whom every good and perfect gift commeth , even from the Father of lights . He that worketh all our worke 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 p Exuentes omne propriam benignitatem se benefictarios ejus agnoscunt , ante cujus thronum coronas abjiciunt . Brightman Rev. 4. 10. , or sitting at the receit of a free mercy ; He it is that giveth wisdome , not length of yeares , nor number of dayes ; out of His mouth cometh knowledge q q Prov. 2. 6. and understanding ; God iustructs unto discretion r r Esay 28. 18. . The Husbandman can neither sow , nor reap &c. without assistance and instruction from God ; much lesse can he sow righteousnesse and reap the same ; without speciall instruction from His mouth , Who knoweth the heart ; therefore it is said , Who teacheth like Him s s Job 38. 22. ? And he , that is old , and stricken in yeares , yet hath learnt so much , as hath been said : That the Lord giveth wisdome ; that His word or law instructs to discretion ; This mans case is not to be despaired of , though it be towards the last houre ; for while breath is within the nostrils , for ought we know , there is a doore of grace and mercy open : But yet this is a very sad and lamentable case ; For the longer a man walks on in the wayes of ignorance , the more unwilling and unable he will be to return , and be reformed ; custome in sinning exercising still more and more tyranny ; his understanding will be more darkned ; his judgement more perverted ; his will more stubborn , his memorie more stuffed with sensuall 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 gray 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 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 u u Joel 2. 25. restore the yeares that the locusts had eaten , the Cankerworm and the Caterpiller ; So he would restore unto us the yeares which the ignorance of childehood , the vanities of youth , the negligence of age have consumed .

There is another period of this age , the burden whereof is labour and sorrow . Barzillai lived to those yeares , full fourescore ; and what saith he ? I 2. Sam. 19. cannot taste what I eat , or what I drink ( a question in the sacred tongue is a strong affirmation ) I heare 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 our selves , 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 mortalitie ? yet a very little while y 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 decayes & 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 grashopper shall be a burden ; In the Originall the words imply no more , but the curvature of the back ; which with men of such yeares , stands bent like a Grashopper ; and that makes an old mans 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 repaire his decayes , yet even this is burdensome ; even delights ( to others ) to him are tiresome ; he takes no delight in the Grashopper , nay it is a burden ; that is , ( saith Tremellius ) that pleasant season of the yeer when we heare the Grashopper , yeelds no pleasure to him , none at all ; he hath quite lost his taste and relish now in those things , which to others are pleasurable . &c. And yet if the grave meet us not in our way hitherto ( as commonly it doth before we come so farre ) 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 fore past time , yet at this time , we hope to lay our reckonings even , and so to give up our account with joy . Though we have turned from God all our dayes , 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 our selves upon our bed . And naturally ( for it is but Nature seeking its own preservation ) naturally , I say , and usually men do make fair offers , essayes 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 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 seeth the doore 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 turne our selves in our bed ; not our time to rise earely to seek Him ( so we must , if in an ordinary way we look to finde Him ) when we are not able to rise at all ; not our time to enquire after Him , when breath faileth us , and we are not able to speake three words together . What ever our words are , and how pious soever ; whatever offers we make towards heaven , it will be suspected to be slavish and extorted for feare 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 our selves good : But what , or how can we do to purpose , when our strength is gone , our spirits spent , our senses appaled , the shadow of death upon our eyes ? This time is not our time .

2. Nor is it Gods time to heare . In the Law , the Lord forbad that torne flesh should be offered unto Him , it was allotted for the dogs a 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 torne flesh ; broken , divided , and interrupted they must needs be , when our heart within us is as Lead , and our sighes beat as thick as a swift pulse . The Lord ever refused the torne , blind , and the lame for a sacrifice . It was not beseeming our Governour b b Mal. 1. v. 8. , a man like our selves ▪ In case to Him , it was offered , he would not accept of the same , much lesse will God accept our torn , divided sacrifice , our refuse , our Lees or dregs , bottome , dotage , That which was dogs meat , that which our selves and friends are weary of ; We had a male in our flock , that is , we had strength of body and minde , 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 sinne and Satan , how can we now thinke , that our torne , blinde , 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 c Mal. 1. 14. ?

It is not the Lords time , He heareth not those persons , who d d Prov. 28. 9. Prov. 1. turn away their eare from hearing his Law ; we must heare God first , if we look that God should heare 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 then once e e Zach. 7. 13. Quid enim justius ? &c. Sal. De Gob. lib. 3. pag. 86. Non audivimus , non audimur . ibidem . . All our stretching , and crying , and howling , will be in vain . We should have stretched and inclined our eares , and have lifted up our voice on high , when Gods 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 f 1 Cor. 6. 2. ; And it is but a day . Time is all the yeare 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 houre , and we observe it , as the poore 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 seeke ; Now the time , when God usually opens .

There is a pretty fiction , touching the shell ▪ fish , and the Serpent ; And because it instructs us touching a speciall point of practise , we thus read it . The Shell-fish and the Serpent sometime lived together , and conversed ; the Shell-fish very harmelesly with the Serpent ; the Serpent very crookedly with the Shell-fish . After many faire means , and thereby prevailing nothing , the Shell-fish watched his opportunitie , 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 lyeth in a ring , and goeth in folds or doubles . ) The Shell-fish observing the Serpent so stretching Chap. 7 § 2 out and straightning himselfe , told him ; Thou shouldest have done so before ; Thou shouldest have walked even and straight with Me , when we conversed together ; so it might have benefitted thee , but now , nothing at all . This is a fiction , but it tels us our folly in good eatnest , and instructs us in a speciall point of wisdome ; we have this property of the Serpent ; we are content to walk crookedly all our life in the crooked wayes of sinne , and Death , our owne wayes , and we doubt not but to make all straight , and even , when we dye . But ordinarily it profiteth us not , our Thoughts deceive us , and that is a fruit of our folly ; Our wisdome is , to set all straight and even before hand ; to put our soules in order , and our feete in straight pathes , while there is yet Time ; this hath been the wisdome of the Saints . If we read the sacred Register , we shall observe all along ; That they whose yeares are numbred to be many , were fruitfull in their lives , and faithfull in their Deaths , their Old age was their crowne of glory , for it was found in the way of righteousnesse .

And for that great and waighty worke , Their setting their house in order ; Their making all straight and even ; This was not a worke 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 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 threatned , That time should be no more ; as the manner of the most is ; I will doe thus and thus hereafter , if thou wilt be pleased to spare me now : many have said so , and so promised , and recovered , and falne backe strangely , to commit greater abominations ; For that is a Time , as the learned Knight noteth h 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 doe , but what he had done ; Remember , Lord , how I have walked , how I have done .

I have fought a good fight , I have kept the faith i 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 backe pained ; the sides weakned ; that is the time to have the Crowne put on , which we have so long striven after ; a Time to have our sanctification perfected , which before we have heartily laboured in . It is not the Time to fight , but to overcome , and to be more then conquerers . 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 , then he played the Soldier , so fighting , so contending ; And hence Pauls ground of confidence : Henceforth there is laid up for me a crowne . Thus touching the wisdome of the Saints ; They have understanding of the times ; And they know what they ought to doe k k 1 Chron. 12. 32. : that is , they doe all in season .

Two lessons , I shall draw hence for the Childs 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 heare 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 beleeve them , they are well content to dye , in a discontent . They wish for that , which they never before thought of in sobriety , and good earnest . Know they what they say ? doe 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 soule enters into a condition never to be altered ; it enters into eternity ; a gulfe of Time , which all the figures in Arithmeticke cannot fill up . For when we have reckoned a thousand thousand yeares , we Read Drexclius . 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 finde any bottome there ; we want a thought to measure it , but if we should thinke of it to purpose , we should be well advised what we doe or say . I know there are some , who send their prayers , and their praises after Soules departed . But all helpes no more then doth the crying after a Bowle ( rub or runne ) now throwne out of the hand . The hand sets the Bias , and gives the bowle an impression , and where the strength of that impression ceaseth , there the Bowle lyeth ; all our running , and calling , and crying , helpes nothing at all , but to evidence clearely , as the Anticke and ridiculous trickes of the Bowler ; so the vanity , and unprofitablenesse of our after labours , now that the soule is departed . For then it is night with the Soule in respec● of any further worke ; the pit is open , where there is no praise ▪

Then it either rests from his labour , or is restlesse in paine ; There teares are wiped of , or else they begin never to have end ; Weeping for evermore . And this I note in passage , that , when we speake of Death , we may be serious .

It was well answered by a Father to his Sonne , who , being Crossed in his humor , wished hee were dead ; learne first what it is to live ; he that so lightly wisheth to dye , is as he that flyeth from an yron weapon , and a bow of steele striketh him through , as Iob speaketh l l Job . 20. 24. : Woe unto you , that desire the day of the Lord , to what end is it for you m m Amos 5. 18. Jer. 48 ▪ 48. & 43. 44. ? The day of the Lord is darknesse , and not light , as if a man did flee from a Lyon , and a Beare meet him , &c. So the Prophet reprooved those , who were dispisers of Gods Words and Workes , and scoffed at His judgements . It may instruct us to sobriety , that we doe not , for the avoyding of an inconvenience , runne into a mischiefe . It is dangerous to live in discontent ; to dye 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 dye .

Death indeed is the Churches portion , and part of her joynture , All are yours n n Cor. 3. 21. 22 , 23. , and amongst those severall parcels , Death is yours ; and therefore it may be wished for and desired , as lawfully as a Childe may desire to goe to bed , or to his Father . For the nature of Death is changed to the godly ; It is harmelesse now , and hath lost its venome ; 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 owne 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 rejoyce exceedingly , when we can finde the grave o o Job 3. 21 , 22. . This argueth too much shortnesse of spirit , and some impatience under Gods Hand , and more unwillingnesse then becometh to waite upon Him any longer ; we must patiently waite Gods Time , remembring Eternity is a space long enough for God to shew mercy unto His , when their faces shall waxe pale no more , they shall rest for ever . And therefore no matter if yet longer they waite His Time , and abide His pleasure , though with some griefe and paine to the flesh ; pleasures at His right Hand for evermore , will abundantly recompense , what ever pressures are from below .

But whether we dye sooner or later , it is then safe dying , when we can yeeld up our spirits , as David did , and with the same confidence ; Into thine Hand I commit my Spirit p p Psal. 31. 5. : Thou hast redeemed me , O Lord God of Truth . It is safe casting a mans selfe upon God , when he can say as Paul did , whose I am , and whom I serve q q Acts 27. 23. . We may then wish for Death , when , with old Simeon , we can with the Armes of faith , claspe and embrace Christ , the fountaine of life ; Now lettest Thou thy Servant depart in peace , for mine eyes have seene thy Salvation . Then there is a peaceable departure , when the soule hath such a vision .

And therefore pray thou , and pray againe , that the Lord would spare thee yet , and yet longer , till by a conscionable improvement , of life , health , strength , peace , ordinances , corrections also , &c. Thou hast got some good assurance , certaine and stable ; That do depart hence 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 unhappinesse of our condition , and the dark ignorance , which covereth the eyes of our understanding ; we onely , saith he , prize , pamper , and exalt Hist. of the World 1 Book . chap. 2. sect. 3. p. 24. See preface pag. 19. this vassall and slave of Death , and forget altogether the imprisoned immortall 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 vanitie left us to spend : we plead for titles , till our breath fail us ; digge 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 it self hateth the house of old age , we remember with Iob , 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 be-behold therein the fearfull images of our actions past , and withall , 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 perswasions reformed us ? or what threatnings made us afraid ? we behold other mens Tragedies plaid before us , we heare what is promised and threatned : but the worlds bright glory hath put out the eyes of our mindes , and these betraying lights , ( with which we onely see ) do neither look up towards termlesse joyes , nor down towards endlesse sorrows , till we neither know , nor can look for any thing else , at the worlds hands .

But let us not flatter our immortall 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 then 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 bland●untur . They hope in vain , saith Bernard , which in this sort flatter themselves with Gods mercy .

Excellent instruction this , if we could heare it . If mans voice were strong enough , it would ro●ze us out of our Lethargie ; and make us take time while we have it , and prize a treasure ( that is an opportunitie ) when it is in our hands , and put both hand and heart unto it . It is a point of wisdome Prov. 17. 16. to cast up our reckonings by day-light ; 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 sicknesse . The living , the living shall praise thee ; The good King knew by experience , that pining sicknesse 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 traffick for our souls , and sell the dearest affections of our heart , to buy the pearl ; how much or how little we prize our health and improve the same , yet it is the sound and healthy man , that properly , and in a naturall 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 tossings , 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 Iob complained ) not able to take leave of wife and children , and yet have languished many dayes . We should make account that our sick-bed will be as a crosse-way 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 tossings ( 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 lyeth fast bound upon his bed with paine 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 flye , and they are safe ) And now can , being wearied with tossing and pining sicknesse , turn himself toward the same , and finde 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 mans 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 razour , any thing to keep up from drowning . The words of a dying man are nothing , and of no regard further then 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 finde no comfort by looking back , recalling the time past , I cannot see , what comfort there can be in looking forwards toward eternitie . If our consciences do condemne us ( as a learned Spaniard phraseth it ) that we have made time of eternitie , and eternitie of time ; that is ( as he expounds it , ) We have despised that eternall blisse , as if it were but temporall ; and we have lodged all our love upon this transitory world , as if this had been the thing , which is eternall ; And if so we have done , we can have no comfort then , when our transitories are leaving us , in looking forwards towards eternitie ; 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 doubtfull construction from what spirit our groanes do proceed ; If it was thus once , when the foundation of the Temple was a laying ; That the people could not discerne , the Noise of the shout of joy , from the noise of weeping e e Ezra 3. 13. , Then a harder matter it is , to discern betwixt groane and groane ; sighes and sighes ; I meane betwixt the sighes 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 sighes of the spirit , are both scarce utterable , and they are both put up in much bitternesse , 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 combe a a Mel quod per se fluit , maximè laudabile . Plin. lib. 11. cap. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . dixit Constantius , Tripart . Hist. Prefat. , readily , willingly , freely . As the Emperour said of money , It will prove but copper , if it be pressed out from the teares 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 pressures upon the spirit . It is a free-will offering that finds acceptance with the Lord .

And this I added for three mightie Reasons ,

1. That we may not make Time of Eternitie , and Eternitie of Time , as was said before , and explained .

2. To awaken and quicken up our carelesse and dilatory spirits , well to husband our opportunities , while our Bow abides in strength , and our Armes are strong ; before old age hath degraded us of our former vigour and activitie ; so as our outward and inward faculties are bound up as in chaines of Iron and brasse ; I mean , before the keepers of the house tremble , and the strong men bow themselves , and those that looke out of windows are darkned , and the Grashopper is a burthen .

3. That we may not make ( as the most do ) an Idoll 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 thinke to flie unto , as Ioab to the hornes of the Altar , in hope to finde safety ; But their hope is like to deceive them , as it did Ioab f f 1 King 2. 28 , 29. , and as it hath deceived others , Who cryed , 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 Winde ; I did cast them out as the dust in the streets g g Psal. 18. 41. .

These words shew us clearely what will be the issue of this last prayer , and call upon the Lord , which is the great Idoll of the world , what I say , will be the issue thereof , to all those who turne unto Him at their Death , even confusion of face , for evermore , a Treading downe , and a casting out as the durt in the streets . This is of great and universall use , and instructs us to encline the eare , while we can heare ; to apply the eye , while we can see ; to frequent the Assemblies of the Saints , while we have strength and can goe ; and to take the occasion , the smallest point of time , while we may , for it is soone passed , and then we may send our sighes and groanes after it , but cannot recall , what we carelessely slighted . In a word , It teacheth to seeke , to knock , while there is Time : for many shall seeke and not finde , 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 h Quod primum est dicendum postremum solco , 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 speciall point of wisdome ; We begin first , and then wee end ; But he made an end first , and then he began ; I use , saith He to his Oratour , to make my beginning ( the Latine 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 doe , and the true Christian thinks of that first ; First , I say , so soone as he is able to think any thing , and to purpose . And he so disposeth his life , as one that knowes , that his life must yeeld him marrow and fatnesse , when he lyeth upon his death Bed , in a time of drought . We commonly live first , and then we dye ; A true Christian dyes first , and then lives . He is borne , and he goes on in the great work of Mortification , and so dyes daily . And then when he must yeeld up the spirit , how willing , how ready , how prepared is he ? He is dead already to the World , to the flesh , Hee is crucified to both , and both crucified to him . An easie matter now , and a matter of the greatest comfort to depart hence now ; now , that His eyes can behold His Salvation . Now He chooseth Death rather then life , for to Him the nature thereof is changed ; He hath so walked all His life , so contended for , and kept the Truth ; so clinged to Christ in obedience and Faith , Who tasted Death for him i i Heb. 2. 9. , that now He shall neither see Death , nor taste Death ; He shall not see Death , He shall see the face of Death changed , lovely and pleasant now , as Esau's face to Iacob ; He shall see through the vaile and shadow of Death , through the darke Grave , and behold Him , who hath swallowed up Death , and the Grave in victory . He shall not Taste Death : The sharp and bitter relish of Death is quite allayed and taken off to Him now ; He tasteth nothing but sweetnesse in Death , but joy and peace in Death , a peace passing understanding ; He is swallowed up , now not of Death , but of very Rivers , and Flouds , the Brookes of Honey , and Butter k k Iob 20. 17. . He doth not see Death , nor doth He taste thereof , such are the expressions l l John 8. 51 , 52. , and they are to the heart of the Beleever ; in Death now He seeth life , accompanied with an eternall waight of Glory . He lookes upon Death now , as Iacob upon Iosephs wagon m m Gen. 4. 5. , which shall convey Him to a place , where He shall have Enough ; so as He regards not the stuffe and baggage of the world ; for the good , I say not , of all Verse 20. the land of Egypt is His , but , Heaven is His , and all the good that Christ hath purchased is His. And now at this Brunt , ( much like the straight , that David was in but a little before the putting on of His Crowne ; ) at this brunt , I say , now that Death seemes to make His Conquest , it doth this Servant of the Lord the best good service , for it shall open Him the way to the Crowne , it shall set free the prisoner of Hope , it shall be as a Waggon to convey Him unto the possession of All good , even to Christ Himselfe ; and now I have said All. And all this , this Servant of the Lord seeth in Death ; and then how can this person Taste of Death ? since it must needs be that He can have no other relish in His heart now , but of honey and butter , of Pleasures of Gods right Hand for evermore .

Thus it is with that person , who doth that work first , who in mortifying the deeds of the flesh doth Dye Daily ; When Death commeth he seeth it not , he tasteth not of it .

But for the wicked , it is not so with them , They see death ; They taste of death . They see death and the horrour of it , they see it over-powring them , and getting now a full conquest over them ; they see it rouling great stones upon the mouth of their Cave , as Ioshua upon the five Kings n n Jos. 10. 18. , there reserving them as Prisoners of no hope , till the day of their doome , when they shall receive that dreadfull , but just sentence , under execution whereof they shall lye eternally ▪ being sent to their own place , where , like slaves , Death shall keep them under perpetuall bondage . And there they must taste of it also , even such bitternesse , as shall be to them , as the gall of Aspes within their bowells , and the poyson of Vipers ; Thus they taste it , but it is beyond expression ; and this is the portion of them , that feare Him not , nor , in their season , and Day of Visitation , call upon His Name , even this is their Portion from the Lord , saith the Lord Almightie .

But there is a sweet peace in Death to all such as painfully serve the Lord in life ; they are the words of him , who relateth the last words of that excellent servant of the Lord Mr. Dearing ; And they were these .

It is not to begin for a moment , but to continue in the A comfortable death ever followes a conscionable life . Dr. Ayeries . Lectur . p. 715. feare of God all our dayes ; for in the twinckling of an eye , we shall be taken away ; dally not with the Word of God , blessed are they that use their tongues ( so every other faculty ) well , while they have it . So he spake lying upon his Death bed neare the time of His dissolution , and having spoken somewhat touching His Hope and Crowne of rejoycing , He fell asleepe .

This instructs us in this high point of Wisdome , more then once pointed at before , but can never be sufficiently pressed , till it be thoroughly learnt , which is , to make use of the ptesent Time ; to know the Day of our visitation o o Iob 22. 21. ; to acquaint our selves now with the Lord ; to number our Dayes ( God only teacheth the heart that Arithmeticke ) that is , to consider how short , how transitory , how full of trouble our dayes are : And yet such though they are but as a span , yet thereon dependeth Eternity . The thought whereof might stirre up to the well improovement of them . The Hebrewes have a proverbe which they deliver in way of Counsaile , Good friend remember to repent one Day before thy Death . By one Day , they meant the present Time , the Day of Salvation . So the words tend but to this , to perswade to a wise and Christian improovement of that , which is our Time , the present .

There is no mans Will , but when he comes to that point , he bequeatheth his Soule to God . But let him see to it , that hee set his house in order , while there was a fit season ; that Hee committed His Soule to God , when He had perfect memory , and strength of minde , and well understood what He did ( which in time of distresse , a man doth not q q Few men pinched with the Messengers of Death , have a d●sposing memory ; saith a great sage of the Law ( the L. Coke ) in his tenth epistle , where he adviseth to set our house in order while we are in perfect health ; weighty counsell every way . ) else all is in vaine : for we know all is voyde , if the Will be forced , or if the minde and understanding part be wanting , and out of frame . The Lord will be as strict in examining our Will upon this point , as man is , what strength there was of understanding , what freedome of Will ? And therefore the sure and certaine way is , to evidence our Will in our health by double diligence , as by two sure witnesses , else the Lord may answer us , as Iepthah to the Elders of Gilead r r Iudg. 11. 7. , Thou despisest me all thy life , why committest thou thy Soule unto mee , now in thy distresse at thy Death ?

It is not to begin for a moment , but a continuance in the feare of God all our dayes ; It is not to use our tongue well at the point of death , but to use it well , while we have it , and strength to use it .

We must not think to leap from Earth to Heaven ; not think at the point of Death to live for ever with the Lord , when all our life time , we cared not to be made conformable to Christ in His Death .

We cannot thinke to Raigne with Christ , who , when we were living men , did not Crucifie one Lust for His sake .

We cannot think to Rest with Him for ever in Glory , who never sanctifyed one Sabbath to Him on Earth .

We cannot think to shine after Death , as the Sunne in his strength , yea to be like Him , who never tooke paines to purifie our hearts , nor to rub off the sully and filth of a vaine Conversation .

We cannot look for pleasures at Gods Right Hand forevermore , who , in our life and strength preferred a vaine 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 immortalitie on the other ; worms on the one side , and Angells on the other ; rottennesse on the one side , and Christ Iesus 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 continuall fellowship and everlasting communion .

Such honour have all the Saints ; Death is no other thing to them now , then as the flame to the Angell s 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 rejoyce in the gladnesse of His Nation ; and glory in His inheritance : There to take possession of that crown of Righteousnesse , which the Lord the Righteous Iudge shall give them at that day , when with all the Patriarchs t t Patriarcharum consortium , Prophetarum societatem , Apostolorum germanitatem , Martyrum dignitatem , &c. Calv. Ad eccles . cath. lib. 2. p. 398. , Prophets , Apostles , all the Antipasses , those faithfull witnesses ( not yet made perfect u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Chrysost. in ep. ad Heb. cap. 11. hom. 28. α. ) 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 quire , saying ; Blessing and glory , and wisdome , and thanksgiving , and honour , and power , and might be unto our God for ever and ever . Amen . Revel. 7. 12.

Thus ( my deare Children ) I thought it meet , while I was in this tabernacle , to stirre up your mindes 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 my self 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 alwayes x x 1. Pet. 1. 13. 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 your selves with God , for that is the way to be at peace y y Job 12. 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 your selves with Him and be at peace , and good shall come unto you . All that is written is , as y 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 feare God and keep His commandments , for this is the whole duty of man , so shall your peace be as the river ( still flowing ) & your righteousnes as the waves of the sea ( everlasting , ) for in the keeping of them is a sure reward , as in the casting of them behinde the back , a certain recompence 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 minde 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 Emperour ? 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 deare . No man can finde friendship with that soveraigne King , but onely such a man as will confesse that heaven is had very cheap , though it should hap to cost him his life . Scatter not then your hearts upon varietie of things , but recollect them to the unitie 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 highly enough to possesse God . And let us not loose time , for it was not given us to be lost , but let us live to the end we may live ever .

This is my Conclusion and my counsell , and you have heard all ; But God forbid , 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 Iesus 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 glorie , 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 fullnesse of God , &c. 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 watchfulnesse . 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 domineere Infelix lolium & steriles dominantur avenae . over the good seed that is sowen in us , and choake it . Thinke now on the evill dayes , that are coming , the winter of thy life ; let the Ant instruct thee ( Prov. 6. 6. ) What thou sowest now , thou shalt reape 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 , meanes , 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 lawfull kinde of usury Profusissimi in eo , cujus unius honesta avaritia , Sen. de brevit . 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 Arme , even His mightie Arme ; 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 mightie ; 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 shew unto thee , and treate of them in thy eares as followes .

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 weather-beaten house dropping down , wherein none would dwell under such Ruins .

True it is , such a kinde of thing Old-Age may seeme 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 stormes 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 satisfie his youthfull desires , though , in so doing , he doth exhaust Nature , and spends upon the principall stock of life ; which yet he thinks not of , for youth can beare 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 firme in old age , that fell in youth . Quis ullam spem habebit in co , cujus primum tempus aetatis fuerit ad omnes libidines divulgatum ? who can have hope of any good in him , whose first yeers have been spent in all manner of lusts and luxury . Cic. ad senatum post reditum . spending . The Man Nusquam pejus quàmin sano corpore aeger animus habitat . 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 evill things , as he can Jer. 3. 5. , and when he doth so , then he rejoyceth Ita est non accepimus brevem vitam , &c. Senec. de brevit . vitae . cap. 1. &c. : Not at all considering , what infinite wrong he doth to the old-man his very next neigbour , for whom the man now treasures up with both hands , paines , aches , diseases , sighes and wrath to boote : and they lye as sealed-up in a bag , which the old-man , when he cometh , shall open , finde and feele both , that it is even so . Such dis-service these predecessours do to their Successour 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 layed the blame where it is due , I passe 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 threed bound in her window , vers . 18. upon this now we must set our marke , which we read , vers. 21. And she sent them away and they departed : and Jer. 11. 15. she bound the scarlet line in the window .

It is very notable sure , That the dismissing the men , and the hanging ▪ out the line , stand conjoyned in the Text ; though Postea cùmcommodum & necessarium visum est . perhaps , if Tremellius his interpretation be right , we cannot thereby conclude the precise time , 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 , then she did it ; and that might be presently , at that instant , time as is specified in the Text , for ought 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 dayes , for the Spies were not yet returned ; Ioshua was not yet upon his march ; Iordan was betwixt ; some time there must be in marching towards Iericho ; and sixe dayes they were compassing the Citie . Time enough to hang out the Threed , when she heard , That the Trumpets blew , and , because they were but ram's hornes , 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 worke soone enough . Thus flesh and bloud might reason the case , and very well satisfie 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 bound the scarlet line in the window . We cannot be too quick and speedy in case of life and salvation . Here , delayes are dangerous , perhaps deadly . I may deferre this day and the next till my enemy be approaching and surprising me , and I finde my selfe 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 incompassed me , my feares will be such , as that they will betray all my succours . Wisd. 17. 18. And therefore sith in this scarlet colour lyeth the peace , securitie , 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 dayes 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 implyeth is of easie construction , and of infinite use .