The vvonders of the load-stone. Or, The load-stone newly reduc't into a divine and morall vse. By Samuel Ward, of Ipswich. B.D.

CHAP. I. Concerning the use of the Load-stone, unknowne in former ages, discovered in these latter times.

THe Learned and unlearned have seene the Load-stone, and tooke it into their hands, many ages agoe; yea as I may say, from the very begin∣ning of the world, the vulgar and meaner sort of people perceived not without amazement, the Vertue which it hath to draw Iron unto it, and

lift it up.* 1.1 The Philoso∣phers disputed subtily a∣bout the forme thereof, and vehemently conten∣ded among themselves a∣bout this, whether it had a Soule or no: Both Hi∣storians and Poets have proclaimed the mysticall and wonderfull nature, the secret and hidden qualities thereof; yet mingling truth with fals¦hood, and adding to their discourses diverse vaine sigments of their owne, so that of one and the same stone,* 1.2 through er∣rors, they made two of a contrary nature; one they called Theamedes, from the Southerne point, an∣other Ma••nes from the

Northerne, but I pray to wha•• good end or pur∣pose▪ when in the meane time they were utterly ignorant of its turning toward the Pole: of its use in Navigation, and the Art of Dyalling, they not so much as dreaming darkly of these things? Surely the Lord of Na∣ture, would have so many acute and Divine wits of Philosophers and Theologues, not to finde out, as yet, such an excellent inven∣tion, and so it lay hid al∣together in the secret bo∣some of natures Majesty, and that for five thousand yeares and more, untill at length after the exhi∣biting of Christ to the

world in the yeare of our Lord, one thousand three hundred or thereabouts. Almighty God of his goodnesse taking compas∣sion uopn Man-kind, did make Mortall men hap∣pie, declaring unto them by Goias Melphitanus, the most usefull and benefici∣all Instrument of the Mariners compasse, by the helpe and benefit of which wee doe now dis∣cover many remote lands, that were unknown here∣tofore, and so procure all kindes of Merchants wares. Wherefore that which is commonly spo∣ken of Aristotles Booke of Physicks, wee may more justly applie to the Load-stone,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that made publike it was, and yet not made known, because that men did not yet understand the secrets thereof. Looke in what manner the Lord of the world, to whom belongs the earth,* 1.3 & the fullnes ther∣of, did give the Load-stone unto the world; in the ve∣ry same māner did he give the world it selfe, and all worldly things, to such as are great and worldly people: Heaven indeed he hath reserved for himself, & for his elect, both An∣gels & men, but the earth he hath given to the chil∣dren of men in generall▪ Concerning possessions & Titles, Lawyers plead in

their Courts, as Divines dispute in their Scholes, concerning the right and Lordship thereof, whether unregenerate persons, since Adams fall, have any right to these earthly things; as also whether this Right be grounded upon Grace or Nature; whether it holds good in Gods Law Court, or only in mans: Let these con¦troversies bee at an end for me; Let the ungodly (if God so please) hold and enjoy their large pa∣trimonies; let worldlings keep to themselves their vaine worldly wealth, so that this bee out of all doubt and question, that the saving, and profitable

use of such things per∣taines onely to them that are good, in the eyes of the Lord, who by Christ, have recovered that, which was lost and forfei∣ted by sinne. And this I suppose to have beene the Apostles meaning in that briefe Epitome of our Magna Charta,* 1.4 the large charter of Christians, where he doth accurately and particularly rehearse, that ample and royall pri∣viledge of the faithfull, excluding all Infidels or unbelievers: All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come; All, I say are yours,

yours onely, as touching the true spirituall and Heavenly use of the same, and yee are Christs, and Christ is Gods: So then this good blessing and gift of GOD, is proper onely to those that are good, which gift the royall Preacher doth praise so much,* 1.5 and doth also make opposite to it, vanity, disease, disquiet∣nesse, vexation of spirit, and that toylsome occu∣pation of gathering and heaping up riches, which he notes to be the porti∣on of sinners, & impos'd as a punishment upon them by God, of which he doth else-where complaine: Wherefore is there a price in

the hand of a foole? Seeing he hath no heart or mind that is to say, to receiv'e any profit thereby, or to make any good use of it? Wherefore have wretched Euclio's or Misers, the Usurie of much Money, and the right use but of little?

Wherefore is unmea∣surable Wealth con∣fer'd on the Covetous, which are as greedy as TANTALUS is said to have beene, they being such sparing Di∣stributers of it, and doe abstaine from their Wealth, as if that it were sacred and for∣bidden to bee touched. So likewise, wherefore

have the Prodigall, and wastfull spenders of their Substance, such plentifull meanes, which they to the destruction of their bodies and Soules, doe a∣buse and consume in Ga∣ming and Riotous living? Wherefore have wicked men such excellent en∣dowments inriching their mindes, quick understan∣dings, stedfast memories, happy and fine wits, wher∣by they doe service to Sa∣tan and their own lusts? which S. Augustine did so lamentably bewaile in his Scholer Licentius, a learned and Noble young-man. Wherefore hath God infus'd into their hearts the habits of gra∣ces,

wherefore hath hee with a Liberall hand, committed these heaven∣ly talents unto their trust, if they shall be wrapt up in Napkins, and being wrapt up be hid and pe∣rish, unlesse that over and above, he shall adde unto these another Grace, whereby they may stirre up these graces received; and set them forth to be seene of others, and exer∣cise themselves in them, to the glory of God the giver of all grace, and to the profit of their friends and neighbours.

Vile latens virtus: quid enim submersa tenebris, Proderit obscuro veluti sine remige puppis,

Vel Lyra, quae reticet, vel qui non tenditur arcus.

The vertue that lyes hid is poore and vile, In darkenesse drown'd, what profits it the while? A ship without a guide, to th'Sea that's sent, A Herpe not sounding, or a bow unbent, What profit these?

* 1.6Man is like Iron, saith one, if you use it, it will be bright; if you doe not, it will be rustie and cor∣rupt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is not the having, but the using of Bookes, is the meanes to get learning,

saith Plutarch, so may one say of riches.

Quo mihi divitias, queis non concedituruti?* 1.7 Vel mihi da clavem, vel mihi tolle seram.* 1.8

What good have I, of goods not us'd I say? Give me the Key, or take the Lock away.

Notes

• * 1.1

  Arist. lib. 1. de anima. Thales▪ Scaliger. Gil••e••tus. Flinius. Claudtanus. O••pheus.•• Lucretius.
• * 1.2

  Ludovic. Vi∣ves in Au∣gustinum de Civitate Dei.
• * 1.3

  Ps. 124.1.
• * 1.4

  1 Cor. 3. 21, 22, 23.
• * 1.5

  Eccl. ••.19. and 2.24, 26,
• * 1.6

  A. Gell. P••u••.
• * 1.7

  Horat.
• * 1.8

  Anon.