A childes patrimony laid out upon the good culture or tilling over his whole man. The first part, respecting a childe in his first and second age.

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; be∣cause curious pieces are first wrought privately, then being perfected, are exposed to open view). It was He, that made the bones to grow, we know not how, then clothed them

with flesh; He, that in the appointed time, brought it to the wombe, and gave strength to bring forth. Here they acknowledge an omnipotent hand full of power towards them, and as full of grace, and they doe returne glory and praise both; But here it ceaseth not. Now they have their burden in their armes, they see further matter of praise yet, in that they see the childe in its right frame and feature, not deformed or maimed. Some have seene their childe so, that they had little joy to looke upon it; but, through Gods gracious dispensation, it is not so, and for this they are thankfull; And upon this consideration, they will never mocke or disdaine (nor suffer any they have in charge so to do, a thing too many do) any poore deformed creature, in whom God hath doubly impaired His Image. This they dare not do, for it might have been their case, as it was their desert. Deformitie, where ever we see it, admits of nothing but our Pitie and our Praise.

2. Thus they see Gods handy-worke, and it is won∣derfull in their eyes; but still they see their owne I∣mage 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 make every Parent to cry out, as that mother did; Have mercy on me, O Lord, thou sonne of David; my Childe is na∣turally the childe of wrath; Except it be borne againe of wa∣ter and of the spirit, it cannot enter into the kingdome of God. 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 pro∣mise 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 My∣sterie. They have a fruit of an old stocke, it must be trans∣planted,

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 re∣ceive 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 a Ransome 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, ap∣pointed by God, set apart, fitted and sanctified for this end. With it the childe is sprinkled, and for it the Parent be∣leeves 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 de∣cency must be, to our place sutable; but the Pageant▪ like carriage of this solemne businesse by some, speaks out plain∣ly, that the heart is not right, nor is that vaine pompe forsa∣ken, 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 under∣standeth, 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, re∣newing, sanctifying. That that water may, as the Rocke, ever 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 quickening, washing, refreshing, untill the day of refresh∣ing 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 que∣stion, 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 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 a∣gaine, 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 mo∣thers tendernesse, 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 Hea∣then 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 ne∣ver cut scores, or strike tallies: for they will never lye even.

4. Infancy, is a dreame (we say), The most part of it is spent in the cradle, and at the breast, the remainder in dres∣sing and undressing; Little can be said to it; And yet some∣thing 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 ge∣sture at the brest, and shewed it on his throne. If I remem∣ber, his Nurse was blamed for it, for she might have reme∣died 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 expressi∣on. And therefore observe well, what they do, who are a∣bout 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 out∣ward, neat and free from contagion and corruption; as young as it is, it may receive a bad tincture, and that entreth easi∣ly now, which will not depart without difficultie.

5. I have heard a childe sweare, before he could creepe; 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 of∣fended. This teacheth revenge betime, that daring and pre∣sumptuous sinne, for it disthrones God, and puts the law

out of office. I say, that practise leades unto it, as we might easily observe, if we would observe any thing. Many thinke that the Time is not yet; it is yet too soone to be so watch∣full 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 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 ra∣ther, 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 S^r. 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 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 Lord Ver. applying it to the rectifying the politick body) the spring of the yeere is the best time, for purging and medici∣ning 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 be∣times in the childe, so must we be as timely in the building a∣gainst 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 obser∣veth the least swelling or cracke in his wall, or breach in his fence 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 build∣ings, 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 of the flesh, as that sturdy beggar said; A neglect toward

the child now, tends to such a desolation hereafter, as the Prophet speaketh of; Thy breach is great like the Sea, who canheale 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, 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▪ up∣on 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 it; It is no otherwise in ages, and dispositions; In∣forme 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 be∣comes utterly indocible; sooner may that bladder be bro∣ken 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 softest: 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 we lay about a young plant, for the weakest Termes, and Times 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; They do shew forth many ill and peccant humours lurking within, like poyson in a chilled 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 articu∣lately,

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 harm∣lesse innocent age, 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 succeed∣eth, 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 eare is

in his snafflle) is in his governours hand, as he holds the 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 no 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 for∣mer 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 Pa∣rents 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 Pa∣rents hand; according as their care is, more or lesse, accor∣ding 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, out∣wardly

very specious and beautifull; but if you looke in∣ward, 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 try∣all; 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 over∣sight 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 Pa∣rents 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 of their duty towards their childe, when they have charged the School with it. Yet thus it is commonly, for so experi∣ence tels us, which is the Oracle of Time, and makes all wise, that observe it. The mother thinks, that the School must look to the washing her 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 (I relate her words being well acquainted with them) the Master shall know the rudenesse of the childe, how un∣mannerly 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 to∣gether 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 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, 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 cover well enough. Folly will not appeare under a rich Covering. But this will appeare, which is more unnatu∣rall (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, 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 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 phraseth it. In every thing else the Parent is wiser; he will not build in a Citie, or in a place which is instable & rui∣nous ready to fall; nor will he lay a foundation upon a

sand; And yet so he builds and contrives for himself and his childe, even where he knows, there is no continuing or abi∣ding City. And this is a folly exceeding that of the sim∣plest 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 pro∣vide 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 con∣ceit, that prevails with the most parents against all sense and reason, To thinke to command the end, yet not to endure the meane. 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, anci∣ently amongst the Romanes, three set over him, the master to instruct; the governour to correct; the parent to do both, 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 cor∣rect, as may be. I would it were in the Philosophy of pa∣rents to note this; for it is certain, parents must do their

parts as well as masters theirs, else not half the work will be done; nor can there be a grounded hope (grounded I say, a vain hope there may be) for future comfort.

4. Learn we then, while there is time, before we smart under this folly, to account 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▪ de∣pends 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. There∣fore the Parent must know, that while the childe is in his house, the principall and chiefe work about the promoting the childe is this; 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 pro∣mote 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. 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, 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, fond∣nesse, and fiercenesse. They are two extreames, and being so, they must needs do much hurt; and yet so contrary though they are each to other, and as much crossing the childes 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 some∣time 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 un∣der 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 fortifie us against them; for we may all say we are very weak this way, ready to dote upon our little image some∣times, 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 hurt∣eth. 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; 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 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 rea∣dily 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 affe∣ction, 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 with a strange indulgence, which is against all fitting disci∣pline; 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. Its 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 chil∣dren. It is a strange expression I shall use, but the experi∣ence 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 suf∣fered 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 ex∣spected 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 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 hedge, to beggery or worse. And hence their complaints, the same now, as we reade they were in Cyprians dayes, a 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 aready 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 the Land of Nod; still as the waves of the sea, in agitation, tossed between hope and fear, for being turned from God to the creature, it lies open as a faire mark, for every incom∣fortable 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 sa∣tisfie 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; cer∣tainly if God loves us, He will hide from us this idoll, which we so much dote upon. He feeleth the pulse of our affe∣ction, 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 veine. 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 Pa∣rent 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 snatcheth away that comfort, which we made such store of, locking it up too close.

Peter saw the glory of Christ in His transfiguration; It is very observeable, that while Peter was speaking of build∣ing Tabernacles (for some continuance) a cloud over-sha∣dowed them, and they feared. If God shew us that, which doth content and please us, we would presently build Ta∣bernacles upon these outward comforts: I meane, the heart would settle, and fix upon them, it is so good being with these comforts; but now, while we are projecting and providing for this continuance, then commonly comes some

cloud and over-shadows this comfort, and sometimes then, when we are but speaking and thinking of it, 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 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 smite 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 our gourd, as we were joyed before in the having of it, which was Ionahs case; exceeding glad of our gourds, exceed∣ing sorrowfull and disconsolate at the smiting and wither∣ing of the gourds: It ever follows by the rule of proporti∣on b. 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 wi∣ther. 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 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 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 liber∣tie 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. 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 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 sub∣mit 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 be dead to morrow. It is ominous, some will say; No, that re∣membrance 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 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 vexa∣tion 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 expe∣ctations, no not in any measure. As the Parent hath wide∣ned and opened his heart towards it, in a largenesse of ex∣pectation and hope; so doth that childe commonly, con∣tract, 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 pa∣rent 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 ac∣count, when we reckon without Him: and as He com∣monly 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 It causeth great differences; and to make fond∣lings 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 upon, proves the heaviest crosse. That's the childe common∣ly, which, like a backe winde, hastens the Parent to the pit; making him speake in very bitternesse of soule: Why dy∣ed it not from the wombe? &c. They, whose experience is but as yesterday, can tell us; That the bloudy knife (it is M^r. Boultons expression) of Parents unconscionable and cruell 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 childrē 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 ur∣ged. I shall onely relate three examples, two whereof fell under mine own observation; (I could relate two and twen∣tie, 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 dar∣ling, 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 answer∣able to the mothers hope, but very answerable to her man∣ner 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 hu∣mour; and much like was the issue at the first, but since, much worse, for she would have sent this sonne to the re∣motest 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, and because but one, he must have his will, he 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 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. But those words are too short. We read more then so, even that the Divell did rule mightily in that childe of disobe∣dience, 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 si∣sters 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 in∣dulgence, which breeds the childes ruine and the Parents woe. These 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 Pilgri∣mage: 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 wi∣thers 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 ex∣ceeding 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 M^r. 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 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 sha∣dows; 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 princi∣pally 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, 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 hurt and prejudice the field, as our indulgence doth our har∣vest 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 know∣ing 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 univer∣sall 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 passi∣on, 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 without cause (as was said of one in another case) but with∣out all measure, as if they were not children but slaves. And then (as was said in the other extreame) we may reade with∣out 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 fren∣sie; 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 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 instru∣ction. Correction is to no purpose, where words are silent, and stripes outragious.

Correction, is truly called Disci∣pline, because the dilinquent smarts and learnes, both toge∣ther.

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. Mild∣nesse, and Meeknesse, and sweetnesse in carriage, wins much, even sometimes with a crooked disposition, when as rough∣nesse hardneth; It is not the way to plucke down a stub∣born 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 remo∣ving 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. But the parent must use a great deale of discretion in the putting on this yoke. The parent must not stand in a mena∣cing 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 put∣ting 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 dis∣cretion 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 na∣tures (saith Clem. Alex.) like yron, hardly flexible, but by the fire, hammer and anvill, that is, as he expounds it, by reproofs, threats, blows: and all this may be done, and must, if done well, in termes 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 M^r. Tindals 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 per∣swasion wins upon the heart, thaws and melts the same. Harshnesse loseth the heart, and alienates the affections; but mildnesse gaineth all. Proud flesh (as experience tells us) is taken down by lenitives, the most gentle and soft ap∣plications: So the pride and roughnesse of our nature is sub∣dued by lenitives, and not by another roughnesse, as the Father speaketh elegantly.

We may note too, the more rigour the childe appre∣hends, and the more the rod is threatned, which is the one∣ly 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 asha∣med 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 un∣rooting 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 sweet∣nesse of carriage do good, and do become; then more espe∣cially, when we would winne upon the affection, and sink into the understanding; when we would lodge some pre∣cepts in the minde, draw the heart and set it right. Now while we are instructing, handle the childe freely and li∣berally, 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 in∣struction which we inforce into the minde by a kinde of violence will not long continue there; but what is insinua∣ted 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 world, 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 entrance for coming in of more.

The Lord make all teachers understand this truth, and pardon our failings herein: and the Lord teach parents also, whose duty more peculiarly we are upon, to correct and instruct their children in all 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 ont; such a Parent I sup∣pose (for such there are) and this I would have him consi∣der, 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 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 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 befitting a Father; so also, words and actions well becoming that sweet name; a 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 an∣swered 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 con∣sideration) 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 pi∣cture, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.

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 he wen? The parent is the quarry or pit whence it was taken, and whence it contracted this 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 though; it was tender like a twig, so as a twig, or the sight of it would have moved and stirred it; but then the parent would not, it was too soon; the time was not yet, afterwards would be soon enough: Now if it be too late, he must thank himself; the parent might, but would not; he would now, but cannotb. 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 consi∣der 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 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 excellent water to make fruitfull, for a childe of many prayers and teares cannot perish if we may beleeve the Fa∣thers words to Aug. Mother. This may teach us, how to carry our selves in the unrooting of evill. Other considera∣tions 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 inconve∣nience 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 Ʋaliant 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 learn∣ing, but very expedite. It is a rule of one, and that was an ancient Teacher, Give children the letters of the Alphabet, fairly drawn or carved in Ivory, or any other solid or delectable matter, to play withall, that, by their sports, those forms might be imprinted in their memories, whereby we expresse all the no∣tions 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 worka; 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 weakb, the lesson is not firm, nor will it be kept without continuall re∣petition; and yet, the parent must have patience, a necessary virtue and well becoming the Teacher, and as much pro∣moting 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 unapt∣nesse, and pardon the childes. As put case, while I teach the

childe Greek, I my self learnt Hebrew. Whilest the mo∣ther 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, learn∣ing 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 Ele∣phant, 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 Cocka∣trice: 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 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, that men say not, A woman slew him: Observe, saith Chry∣sostome, 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, 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 com∣mand, when he should learn to obey; and hath titles of re∣spect given unto him, before he knows how to deserve them, or give them where they are due; he hath others un∣der him, when he should be under others, and not differ from a servant c, (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 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 ba∣sest 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 or∣nament, nor decency, and then bidding the childe, looke where 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 strange kinde of injury, a man would thinke, but he found it a sure way and certain to hurt; He should finde his ene∣my looking work enough; he would so looke upon his fine costly cloathes, that he would forget the vilenesse of his bo∣dy; 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 for∣get a mans selfe, and his first principles. S^r. 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 diffe∣rent (for, they also lavish gold out of the bag, to adorne their Idoll) Remember this, and shew your selves men. But sure e∣nough our rule teacheth us otherwise, touching our chil∣dren; 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 cy∣nicall affected plainnesse, scanting themselves; and a page∣ant like ostentation, fomenting pride, and strange conceits; a 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 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 phanta∣sticall fashions; such, as, if the Divell were in mans shape (they were the words of a grave and learned Divine) he could not be more disguised then now, in mans cut and garb. A great and a provoking evill, this; our dutie is to pre∣vent it, what may be, and betimes.

Here is a fit place to plant in the Grace of humilitie, low∣linesse 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 de∣light in. It may be told, That as the man must honour the 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 orna∣ment 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 one∣ly, 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 coun∣sell, 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, w^ch is crooked, no man can make straight: And the contrary, grace may be instilled and inforced, I meane, gentlenesse of carriage, meeknesse of behaviour; oh how winning, how commendable it is! Love is the whet-stone of Love, an at∣tractive thereof ^a; I will tell thee, said one, how thou maist make another love thee without a love-potion; a

Be plea∣sing 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 boysterous 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 as∣sume the name, but it is the Gentlemans right, his, whom gentlenesse, calmenesse, sweetnesse of carriage doth deno∣minate.

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 isa; How b 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; Repres∣seth 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 un∣mans 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 Austin; I adde, And then with one, whose words we can∣not 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 judge∣ment: 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 Lepro∣sie, and sudden death. And that He hath allotted to lyers a place without, amongst Dogs: because they have abased them∣selves 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 saith, is a most absurd conceit, there being no remedie a∣gainst 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 speak∣ing 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 imploy∣ed; 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 or flesh. Idlenesse and sloth, like standing waters, putrifies. It is the very rust and canker of the soule; The Divels cusbi∣on, 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 greese: for, the soul, as a mill, either grindes that, which is put into it, or else works upon it self, our ima∣gination, is the soules first wheele, ever turning, and natu∣rally, it is evill continually; and yet, as that moveth, so the other wheeles stirre; we are ever weaving Spiders 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 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 in his work, is brother to him that is a great waster. And that also, cap. 22. 29. Seest thou a man diligent is 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 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, whereto he is borne, as the sparks flye up-ward. Other notes there are of ordinary observation, which a childe may ob∣serve, 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 in their courses serve for 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 wicked and slothfull go together.

5. Looke well with whom the childe doth converse; There is a companion b, 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 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. The compa∣nion of fooles (that is of wicked men) shall be destroyed e. A wicked man (he is ever the foot in Scripture phrase) continu∣ing 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 foule compa∣ny. We must still remember, Evill words corrupt good man∣ners. Evill soakes into the heart by the eare, and eye, as wa∣ter into wooll; like a teare g, it falls from the eye downward up∣on the breast. h Plutarch in the life of Demetrius hath an ex∣cellent 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 Ilo∣tae) and to bring them in before their children, that to their children might beware of that distemper, which takes a∣way the Man, and leaves a Swine in the roome. The Au∣thor Censures this custome, and that in the observation; (We

do not think this an humane correction of a vice, which is so pre∣posterously 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 un∣tutored Iudge, &c. saith Bishop Hall. It is certain, A bad 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. And thence it is, that one bad companion (which was the old complaint) teacheth more evill, then foure instructors good c. Servants teach chil∣dren 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 S^r. 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 compani∣ons, 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 Trea∣sure; 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 wicked∣nesse; 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 inclosure, (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 then the watch is set in b 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; the heart is the well or cistern, whence the mouth fils and empti∣eth 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; as the heart is the fountain of life, so is it of well-living, and of well-speak∣ing: 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 word; that man who hath no command of himself here, will be still in the f 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 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 destru∣ction,

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 pave∣ment, 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 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, com∣presse 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 ac∣count count of every idle word, and that to Him, who seeth not as man seeth, therefore set we our selves still as in His pre∣sence; 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 hear∣ing 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 and so, no man is with us, see God is witnesse betwixt me and thee. Nothing should so much awe us, as that God is wit∣nesse 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. 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. Re∣member the Preachers lesson; Speak, young man, if there be need of thee, (thats 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 there. So she may learn to open her mouth with wisedome e, and then she shall have joy by the answers of her mouth: for a word spoken in due season, how good is it f?

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 death. Here the Father is, as he is in every thing, very ex∣emplary, the childe must honour the father, and the father owes a reverence to the childe h, 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 all; not at all willingly, but forced by k 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 the people of Antioch, That they sweare not, that they be∣ware of oathes. It is the close almost of every Homily. And in one place, he speaks very plainly, and to a childes capa∣city, 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, where∣by the childe may conceive the Name of God aright, to be, as it is, dreadfull and terrible. And lesser things must be a∣voided, though they were not evill in themselves, to pre∣vent 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 Bezaes note is to that very purpose, What ye do affirme, ye must affirm heartily, clearly, without reservation, (a Popish sleight b) in all sin∣cerity; 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 before he leaps, and well adviseth be∣fore 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 Ca∣to and Socrates, but he makes a wide difference in their com∣mendations. We have heard much from the mouth of the one, we have observed more from the hand of the other. The one mans words are commended, the other mans deeds. Bodin giveth a shorter censure, but no commendations upon that holy-fa∣ther, 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 En∣glish, Knaverie by your leave. An honest man will not passe his word lightly, no not for himself, much lesse for an∣other, 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 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 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 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 noting. 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. 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, and his whole Royall army, who made an oath, taken upon the holy Evangelist, for the concluding a peace with the Turkish Sultan f, 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) 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 Sa∣nose, 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 absolu∣tion. What will the Pope now (for the league was disan∣nulled 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 ••reach of covenant was to the reproach of the Chri∣stian name ever since; so was that vengeance to the infeeble∣ing the Christians arm to this very day. Besides all this, we must remember the words that are so plain, A good man

speaketh the truth from his heart, and though he swear to his hurt, yet he changeth not; what say they to all this? Nay, I cannot tell, nor themselves neither: But this we can tell, It is as familiar for them to eat their words, as it is to drink bloud; they are infamous all over the world for both; i there∣with they are filled as a bottle 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 Na∣turalists 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 it: when we have sworn, when our words are within that inclosure, we dare not break-out, we will per∣form, we are fully purposed so to do, if in licitis; l 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 un∣kindnesses 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. 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 sa∣cred 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. Tru••••••e, the abuse is not light.

§ 10. We may observe them very quarrelsome, striking one the other, and very commanding over servants, though,

during their minority, or nonage, they differ not. Their words should be intreaties, they must be commanded, not com∣mand; 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 Obedience is the best lesson, that a parent can teach the childe. And look 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 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, chil∣dren must have instruction and correction at this point, they will need both.

§ 12. Children will mock, scorn and scoff very ordina∣rily, 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 de∣rision, they will, as Iob c 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 tood impe∣riously command those, that are in subjection to them; but

also, too often abuse some poore silly creatures, yet of the same mould and image with them, as the Philistines did Samson, fetching them out to make them sport. Assuredly, the lowest of men is too high and noble a creature, for the highest man on earth, to 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 Scri∣pture 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 bo∣dy 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. Re∣member 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 o∣thers, and wish the plague and pox upon them; They consi∣der 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, say∣ing

even so? They consider not, how soone God can wi∣ther 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, Him they must glo∣rifie. 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 wil∣dernesse.

† 2. We know who answered and said, His bloud be up∣on us and our children f even so it was; An heavy impreca∣tion, and most heavy it lyeth upon them, even unto this day. It pursues them (saith g Aretius upon that place) so as we may know the Iews and distinguish them from all o∣thers in the world; for they looke as men affrighted and a∣stonished, They are an astonishing example of Gods smoak∣ing 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 a∣gainst our selves, nor reject the Counsell of God against our soules h nor trample under foot the Sonne of God, counting the bloud of the covenant an unholy thing i; 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 re∣jected and despised, as bloud cast on the threshold and under foot k, 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 dis∣played, or as Ensignes lifted up l.

† 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 luck; once and it was in France, having lost a great sum, I solemnly wished, would I might be hang∣ed 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 spe∣ctacle: 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 dy∣ed, as one, that had hope in his death.

† 4. Dietericus, in his Postills m, tells us a yet sadder exam∣ple; not of his own knowledge, but from anothers Relati∣on, 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 wished, 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 rea∣son 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 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 re∣turn, and then to dinner; By that time they were set, there came two gallants to the gate, and, seeming well ap∣pointed 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 wait∣eth 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 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 un∣ruly 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 un∣derstand

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 chil∣drens 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 ac∣counts it for dainties; Yea, unto that soule, every bitter thing is sweet n. Water out of the rocke is o honey to him. So Chryso∣stome enterprets those words of the Psalme, Ad pop. Ant. Hom. 2. But bread is daintie indeed, thats 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.

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 Man hath eat the off all r 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 Conque∣rours dayes, 1069. there was a dearth, which eat up the in∣habitants, so that some part of the land was wasted with∣out 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 extre∣mitie 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 Lipsius hath some, so hath Eusebius cited by M^r. Brightman on Revel. 6. 8. D^r. t 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 a∣mongst many, this one; Parents or Governours, will take care, so far as is possible, That there be an humble, thankfull,

sober, v temperate use of the creatures, so as they may re∣fresh, 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 it, un∣till the foundations of our natures are discovered; The oc∣casion 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. 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 jea∣lous over our own hearts; and restraine in children, whatso∣ever leads that way, I meane, to crueltie and fiercenesse.

And then we shall not suffer children to delight them∣selves, 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, man∣gle and enter-teare each other. Children consider not by how weake supports, mans life is upheld; nor, how ser∣viceable, the flesh of some of them is, the blood of other∣some, and the excrements of a third, the most approved re∣medy 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, where∣by 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 after∣wards, with such pride and insolency, that he had his deno∣mination from it; and delighted himselfe so much in cru∣eltie 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 Govern∣ment. 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 Empe∣rour 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 Beasts indeed, and therefore do they esteeme more of Beasts, then of Chri∣stians. It is ^b reported; that a Christian Boy in Constan∣tinople, Had like to have been stoned, for gagging in a waggish∣nesse, a long billed fowle b.

I would perswade but this from hence, That children be not suffered to bathe their recreations in bloud, (as M^r. Bol∣ton phraseth it) Not to refresh their tyred mindes with spe∣ctacles 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 cruel∣tie 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 ano∣ther, 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) the matter and object of our recreation.

Alas, sinfull man (it is M^r. d Boltons patheticall expression) what an heart hast thou, that canst take delight in the cruell tor∣menting of a dumbe creature? Is it not too much for thee to be∣hold with dry eyes, that fearefull brand, which only thy sinne hath imprest upon it? but thou must barbarously also presse its oppres∣sions, 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 mer∣cy, and to take out of our hearts crueltie (saith M^r Ains∣worth)

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 cruel∣tie 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 crea∣ture 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 Iso∣crates concludes his oration so full of instructions; With all

our diligence, we cannot overcome the pravitie and corruption of our nature. And yet, we must not sit still therefore, and do nothing at all, because all we do, is too little. We must with the husbandman cast up the ground, and cast out the stones, and thorns, that is the order; and then cast in the seed, that is our duty: And we must look up to an higher hand, who makes the seed to grow, that is a parents wis∣dome. 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, some what homely, but it teacheth very much, you must not put f meat into a chamber-pot. This teacheth, that good instru∣ctions 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 re∣member the reproof that was given to a very loose compani∣on, who yet would sit very close and attentive at a Philoso∣phers lecture

It g 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 prohibi∣tion, which we finde Ier. 4. 3. 4. h.

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 pur∣poses 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 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, yon∣der 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 mo∣ney as if it could never be spent; now he would recall both, but cannot. Learn thou by his example to account time pre∣tious, and well to husband both it and thy purse. Learn also to put a fitting esteem upon those creatures, which are ap∣pointed 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 tru∣ly 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 accompli∣shed, a companion for the best man in the parish; he hearken∣ed to instruction and was wise. After this manner the old man instructed his sonne by way of example, and that way 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. 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 plant∣ing the seed of instruction, which is the next work and now followeth.

The Preacher gives us a good lesson and in∣couragement both: In k the Morning sow thy seed, and in the Evening withhold not thine hand, for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. In this hope the parent proceedeth, and accord∣ing 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 ful∣ler thereof. Now the Sunne is returning and begins to ap∣peare 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 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 dark∣nesse of minde; He goes on boldly and confidently, accord∣ing 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 possi∣ble 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 him∣self, Legion, for that one is many, who holdeth ignorance to be the mother of devotion; but that one is the mother of forni∣cations, 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 know∣ing 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 dark∣nesse, 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) 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 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 Righteous∣nesse, 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 season∣ably, when the darknesse of the night is past, and the com∣fort of the day is come; And it may set an edge upon our de∣sires after the principall thing, o knowledge, wisdome, under∣standing: For wisdome excelleth folly, as light excelleth dark∣nesse: And the wise-mans eyes are in his head; but the fool walk∣eth 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 who have no principle of light within them, them, and them onely, who are all dark∣nesse, 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 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 con∣sideration.

2. The day is come, and the sunne appeareth; so the Cre∣atour 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 ri∣ches 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 turneth the shadow of Death into the Morning r

And this affordeth a righteous people, an hint for a

glorious dependance; they know, that as sure as the morn∣ing follows the night; so the Sun of righteousnesse will ap∣peare 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 right∣eous 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 elemen∣tary 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 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 morn∣ing is now unto them, as the shadow t 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 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 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 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 cannot do so, it is a∣gainst 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 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 subordina∣tion 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 him∣self, or as if his heart were an Iland cut off from others; so one phraseth it b. I remember an elegant conviction of this self-seeking, which is in these words;

If ever you saw ei∣ther 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 sight) such must thou count him to make himself, who onely regards his own intrest, neglect∣ing the publick, and deviding himself from the common societie, and generall unitie; so said one c, who did and spake many excellent things, but yet below what a Chri∣stian should in both.

That man, who brings forth fruit to himself, is as an emp∣tie vine d, which is good for nothing; he thrives but as some overgrown member depriving the other of their proporti∣on of growth. Nay; he that seeks himself, making him∣self 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 thats the way to make himself an abo∣mination 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 nati∣ons, hath not the lesse light in it self. The more communi∣cative we are of our gifts, the more they are increased. We are like e wells, the fuller, the more drained; whereas if we lay up our talent, in what kinde soever, like the Manna, it cor∣rupteth.

7. God maketh f 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 shew to the house of Saul.

8. We cannot command h the morning, nor stay the out∣goings of the same; The morning commeth, and also the night i; they know their appointed time: And it teacheth us to know ours, which is our season, the smallest k 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 ac∣ceptable, the Day of Salvation; when is that? Samuel tells us as he doth Saul; Now was the Time l; The Apostle an∣swers also, Behold, now is the day of salvation m, which should stirre us up, so to husband the present Time, that it may ap∣peare we had Time, and Grace to use it both together. Op∣portunitie 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 no∣thing; but there is all the cunning n, to hit upon this Arti∣cle, or little joynt of Time, the tempestivitie thereof. Now if there be a tempestivitie, a set convenient o 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, before the morn∣ing watch, &c. And they that seeke me earely, shall finde me q, 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 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; we must beware, least that great Devourer t 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 when we see the Sunne up before us, that saying of Austin: It is an uncomely thing for a Chri∣stian 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 A governour ought not to sleep all night long, And it is a fore∣runner of a woe, when Princes eate in a 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 whol∣ly our selves, as the saying is; The powers and faculties of the outward and inward man being awakened, and refresh∣ed. 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, speci∣ally 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 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 elegantly; for so we reade, And the Lord shut him in a. 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 be∣sprinkled as they should have been, nor did we keep our selves, according to our b charge, under the safe, and secure protection of that Bloud; as we should have done; yet not∣withstanding the Lord kept us. The Lord is the great wing of our protection; our castles, towers, houses, doores, cham∣bers &c. but the small feathers thereof: These nothing without Him; He All without them. We may reade of c one, who had a safe convoy, himself alone, through a troop of enemies five thousand in number, all and every one ap∣pointed for his destruction: And of another d we may reade murdered by a Monk, when he lay entrenched with an Ar∣my 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 Eagle, crowning us with loving kindnesse and tender mer∣cies, 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 seve∣rall 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; 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 stones; which consi∣deration 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 may be early up, and never the neare, as the proverb is, we may gather, and put our gatherings in a broken bag: There∣fore 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 established g.

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 subdu∣eth 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 Commander did, who alwayes rose from off his knees, to go to fight) for He teach∣eth 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 plough, and sow, and thresh, &c. and all 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: Re∣member 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 re∣quest? 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. It teacheth us very much, and what it teach∣eth, 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 morn∣ing 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 blessing 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 makes a path by her assiduitie and continuall traversing the way: so if by conti∣nuall paines with them, often prayer for them, good exam∣ple before them, you instill and drop upon your children as you can, you shall see Gods work in them n, at length, saith M^r. 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 Scriptures, he may prove, there is great likelihood so, a Mnason, an old p Disciple. q 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 teaching

some thing may stick, as will the smell by standing in a per∣fumers shop: And easily they may be taught, even by sensi∣ble things, they may be raised above sense. They can un∣derstand, 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 up∣on 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 di∣rect 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 morn∣ing, 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 yeeld∣ing a great deale.

2. AT noon; we eat bread at noon, w^ch implyeth, that we have done our worke before: we are not content to feed an unprofitable ser∣vant, 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 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. It is supposed and granted, That the servant, sitting down to eat, came from the field, plowing

there, or feeding cattell u. 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, 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 a while, we are refreshed now, with rest and repast, presently again we are weary and faint. Our bo∣dies 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 spend∣ing 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 princi∣palls. 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 cisterne 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 the Creatures before us, (a kinde of right there is y, 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 M^r Dear∣ings 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 fi∣nest 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 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, 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 or∣dained 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 trans∣gresse the set bounds, b and our heart thereby is made as heavy as a stone, our spirits quite flat and dead; whence the pro∣verb 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 intem∣perance, 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 un∣reasonable: The ox, the horse, and the asse, These, saith the Father usefully, when they are fed, go on their way, car∣rying 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 Spi∣rit, by a contrary and unsavorie walking.

Here then is a fit place and season to teach and learn absti∣nence, 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) He that hath gotten command over him∣self 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 And so he teacheth his childe by his own example, as well as by precept, and much bet∣ter, and now is his season; for abstinence is best taught and learnt at the first, and no where better then at our meat f.

It is M^r Perkins g rule; That man must deny his desires at the table, he must command himself there, as one under his own power, and not under the power of the creatures, if he look to be able to deny goods, good-name, wife, children, 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 bits at his table; wtll very hardly h deny himself in these. If a man must needs swallow that bit because it is sweet, and that cup

of wine, because it is pleasant: if he hath so 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 impa∣tient 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 perfor∣mance 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, 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. 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 im∣patient 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, who was easily seduced upon the men∣tion of bread, which sheweth us the eagernesse of our appe∣tites; and how peremptory the demands of an hungry sto∣mack are, which a man can no more rule, then he can his tongue; but He, who restrained the ravenous lion from tear∣ing 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 extraordi∣nary, 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 foremen∣tioned case: So as, though the extremitie be great, yet they do not put forth their hand to wickednesse, not to such hor∣rid 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 ex∣tremitie 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: 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. 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 so∣ber temperate use of the creatures, and to all fitting absti∣nence, 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 rank∣nesse and sweat of our prosperity p. And now the time calls upon us: famine, and the extremities thereof we have q 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 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 crea∣ture, 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 parent, lesse wholsome for the childe, there is a drun∣kennesse t 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 behavi∣our both before and at the table. Though they sit at a com∣mon 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 at their manger, or swine in their trough; like beasts, I say, that have their manger before x 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; Be∣fore He gave common bread, He gave thanks; and when He administred the Sacrament of His blessed body and bloud, He concluded with an Hymn . Hearken to this, saith Chry∣sostome y upon those words, all ye that goe from your common ta∣ble 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 Father; And he that is now to addresse himselfe to return thanks, is suppo∣sed 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 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 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 down∣ward when they are filled. If God had made me a Night∣ingale, 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 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. 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: Cypri∣ans 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: 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, re∣turne, beware: In more words, the meaning is this; when we take the creature into our hands, be it bread, or be it wa∣ter d (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 or∣dained 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 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 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 tri∣butes unto us: But, if we keep back His homage, we for∣feit and endanger the losse of all; Man will not sow his best seed but in a fruitfull ground: God intends His glory in e∣very mercy g, and he that praiseth Him, glorifies Him. Re∣member then we must, when 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, who said much in a little, are tolerable save two, about the first be∣ginning, and the last end; we erre against the first, when we derive things amisse, not acknowledging all to come from God: A∣gainst 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, for how small a matter the Lord doth give thee land to till; water to drink, ano∣ther water, whereby to send forth, and to returne thy commodi∣ties; 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 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; 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 re∣quire 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 M^r. Downam in his Guide to Ho∣linesse m; 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, sick∣nesse 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 ear∣nest 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 de∣sired

that he might be an example unto all men in this fearefull judgement, that they might escape the like, by shunning his sinne.

Remember this story when thou sittest down to meat, and forget it not, when thou risest up; for, remembring such an example as was this, we cannot forget to return our tribute of thanks and praise. So much to the second season.

And now having so done, and being risen from our ta∣ble, we may take a walke and view the fields with the crea∣tures there: This season follows, and the observations there∣from.

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 com∣passe. Which way soever we looke, we have the great Book of the creatures in our eye, and from every one, more then one in∣struction. If we walke no further forth then into our gar∣den, 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 be∣low, or above, or about us, we may behold those Texts, which Iob, Ionah, Paul made choice and great use of. The Booke of the creatures every man may come by; and he

that runs may reade it. Their language is easie to be under∣stood; They open, as I may say, the freest schooles; and are the fittest to give instruction, of any. My scope or in∣tent 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 misinterpretati∣on 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 de∣grees, to reade the volume of Gods works; which will bet∣ter 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 Ad∣vancer n, and his answers unto them there.

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

2. That it hath somewhat of the serpent, for when it en∣treth 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 know∣ledge, there is much contristation.

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

That it was not the pure knowledge of nature, and uni∣versality [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) not the naturall know∣ledge of the creatures, which induced the fall, but the mo∣rall knowledge of Good and Evill, wherein the supposi∣tion 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 no∣thing 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 propor∣tion 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 know∣ledge so soveraigne, is charitie; and so he goes on in an∣swer to the second objection.

3.

And as for the censure of Salomon concerning the anxi∣etie of spirit, which redounds from knowledge; It is cer∣taine, That there is no vexation of minde, which result∣eth thence, otherwise then meerely accidentall, when men fall to framing conclusions out of their knowledge, so mi∣nistring 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 in∣fused 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 na∣ture or will of God, then indeed is he spoiled by p 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 know∣ledge: And therefore it was most aptly said by one of Platoes School, That the sense of man carrieth a resem∣blance of the Sun, which, as we see, openeth and reveal∣eth 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 pro∣ceeded, 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 cha∣ritie, 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; na∣ture cannot rise above nature, it cannot elevate herself above herself. Though yet, if we track and eye her well; if we q 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 understand∣ing is wound up so high, yet is it but a naturall understand∣ing 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 primi∣tive trades of life, ancient and once honourable trades both, though now, as was said , 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 in∣structed 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 not∣withstanding, as for the most part they are; no more under∣standing 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 M^r 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 na∣ture 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 ta∣king notice of, it will help to lead us the way betwixt those extreames, it meets also with that stupiditie even now men∣tioned, and corrects the same.

The wise man in the 38 chapter of his book verse 26. (I 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 per∣sons,

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 un∣lesse 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 case) 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 constancy of an holy profession, for he looks straight before him, he doth not look back, much lesse take off his hand; though he plow∣eth up the ground, which sheweth him as in a glasse, the sorenesse of afflictions, how the wicked plow upon the s backs of the righteous; and what pains he should take with his own t 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, and with a large encrease, but it rots and dies in the earth x 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 notwithstand∣ing 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 accu∣stomed 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 oc∣casions 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 Is∣rael 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 re∣ceive 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 fan∣cy: 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 teach∣eth 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 le∣gible: 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 Come∣nius 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 for a lecture to his scholler Cyrus, pro∣poseth 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 judge∣ment: Cyrus answered, that it was well, because both of them were thereby the better fitted: But his master sharply reprehen∣ded him for it, because he considered onely the fitnesse and conve∣nience thereof▪, and not the justice, which should first and espe∣cially 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 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 pa∣rent 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? There∣fore here the parent must help, and give the hint of a questi∣on. As it requireth some sense, to make an answer not ab∣surd; 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 Do∣ctors, both hearing them, and asking them c 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 read∣ing, 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 our countrey, our mother, our nurse, our table, our grave. An effect it is, which in a measure, may be perceived by mans understand∣ing, 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 understand∣ing, 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 repre∣senting the same, which with the earth and sea makes but one, tells us what the figure of the earth is; so do the wa∣ters 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 same figure to be of the earth. And that (which is demon∣strated in a little circle) no part of the surface thereof is up∣permost, 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 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 grant∣ed 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 im∣perfection and shallownesle of our knowledge, but, more especially to know our selves to be but men. And, if we con∣ceive 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 medita∣tion 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 ve∣ry ordinary and familiar, and the sense can make report thereof to the understanding, It is this; A circular or round figure cannot fill up that which hath corners; there will be still an emptinesse. It tells us this ordinary lesson, That

the earth, and all the stuffe and lumber there, cannot fillup the heart of man, no more then wind or ashes can satifie the hungry stomack. We may weary out our selves, and lay out our stock of time, and parts, about the encompassing of some portion here below; but it will not be a portion pro∣portionable unto the nature of the soul; it will not profit, nor give satisfaction. That very seale, which made the im∣pression, will fill up and answer the same impression, and no other for it: It is only heaven and the great things there∣of, 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 trem∣bling posture, when it feeles it self, like a Meteor, tossed with every motion, and still in doubtfull suspence f. Behold then; The heaven is before us, and Christ, in our nature, hath opened the way thither, and There appeares for us; And thi∣ther-ward must the soul tend, if it looks for rest. The Lord Christ seemes to speake to every soul, as Ioseph to his bre∣thren, g Regard not stuffe, for the good of all the land of Egypt is yours: Regard not the stuffe and baggage lumber here be∣low; 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 sa∣tisfieth) 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; our heaping up riches, or rather, as one saith, sins i, but all this while contemning the blessing? our mind∣ing earth, and earthly things, wherein is such varietie of changes, and neglecting house or kingdome rather, which can∣not be shaken. How shall we answer this?

It is not pos∣sible

saith the Father k, to expect pardon for so great a neg∣lect; 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 be said of us, if our care be so preposterous, which was said of him l, 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

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 an∣swer 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. Vpon the seas and upon the floods? what finite understanding, faith the Father o, 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 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 won∣der, 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: upon nothing? nothing can beare up nothing; yea but the earth hath pillars; so we reade also; The r 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 placed, which confirmes unto us the singular power & pro∣vidence of God, saith Trem. and it is as much as is implyed from that text; I meane the singular power of God there∣in, for that is intimated by those words past all question. Another sacred Scripture saith thus: t 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 v 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 there∣of; 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 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; 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 under∣stand, &c. Heb. 11. 3.

I would aske one question more, and it is according to a childish supposition, but best agreeing with his understand∣ing and conceit. Suppose the earth did hang, like as our deceived sense presents the Sun at its setting popping down behinde the nexthill; or, like a stone, still dropping into the water; suppose it so, I would then aske, whether should the earth fall? It must needs be answered according to the

same conceipt, That it must fall into the lap and armes of heaven; And this is, as if we should say, That the creature falls into the armes of Him, who holds it up; which secureth the stabilitie of the same; That there are, as the sacred Scri∣pture saith, everlasting hills and perpetuall mountaines: Habb. 3. 6.

It secureth also (and it is a principall thing) The stabili∣tie and firme foundation of the Church, and the true mem∣bers 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 M^r. Dearing calls them) from post to pillar as the proverbe is, and, from the pil∣lar, separated to the foure winds; and yet they are upon their basis and bottom still. All their shocks cannot put them off thence. How so? They are in the same hand, that holds up the earth, in Gods hand; He loveth His people; All Hie (Is∣raels) Saints, are in thy hand a; And we must all grant, That what is in Gods hand cannot by force or fraud be throwne out. Oh how sure, how secure that building, which God heares up▪ and the Corner stone whereof, the Lord Christ is! how sure and certaine is their dependance; who having nothing, can yet root themselves upon Him, who hangs the earth upon nothing! So much to the second enquiry, and the use there-from.

3. The third is touching the magnitude thereof; And this our sense reports to be a massive body, according to all demensions, but therein exceeding both sense and our finite understanding. And yet, we must needs conceive also, That this is, as it is absolutely considered and in it self; for, if we take the earth comparatively, with respect to the heaven, it is, and our sense reports it so, but as that center or point, where the foot of the compasle stands, to the compasse or

circumference round about the same point: So as if the earth could be beheld down ward from the highest starre, which may be supposed, though it cannot be through a double im∣possibilitie, the opacitie of the earth, and the contrarietie to sense, it would seeme as little, and lesle unto us there above, then the starre doth seeme to us below. The scoffing b Phi∣losopher 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 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 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, touch∣ing the earth; the resolves thereunto, and instructions there∣from.

2. It followes, that we take a generall view of the things on the earth; And behold variety of objects; all to refresh and comfort, to instruct and humble me. I have no sooner set my foot abroad, but presently I see, There an hill, here a dale; There a barren ground, here a fruitfull: There good fruit, here weeds d: There the sheep feeding, here the horse and oxe ploughing: There the sheep giving us her lambes, and her wool; here the cow giving her calf, and her milk; so we have from both, first an increase, and then their flesh;

cloth for our backs, and food for our hunger: There I see herbs, flowers, trees, leaves, seeds, fruits; perhaps now in their winter and withered quarter; or in their Spring-time, and new dresse, receiving a new life again: whether so or so, they give cleare evidence, that what is quite rotten now, shall revive again e. 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 M^r Dearings f 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 the brnit beasts, and was made like unto them. Therefore the be∣holding 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 M^r Dearings words.

I adde for further illustration of the beauty of the Crea∣tion: That the beholding the works therein do serve to in∣struct and humble both. I see all these, and what ever else I do see, all in their ranks glorifying their Creatour, and ser∣ving man, who of all the works of Gods Hand's, once the most glorious, is fallen out thence and from his station, re∣bells against his Maker, and now is called, as he is, A trans∣gressour from the wombe: and so makes the creatures groan under him; serving in bondage and in wearinesse. This con∣sideration instructs and humbles very much, if it come home.

So also, if we consider, how little it is, that we under∣stand of all that varietie, which we do see. If, saith the Fa∣ther g thou shouldest come into a Physicians or Chirurgions clo∣set, how small a part couldest thou understand, of what thou feest 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 ap∣prehension; 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 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 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 workmanship there; And if thou hast under∣standing herein, then be bold to enquire into Gods works, and to search them out to the bottom; but if not, then en∣quire 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 Crea∣tor and Disposer of all these, is wonderfull in working, and His wayes past finding out. k 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 ac∣knowledge that He is good to us and the earth, even in those things, which we count hurtfull, and know to be poyson∣full; 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. 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 al∣so, that mean and small things discover the skill and art of the workman better, then the greater things, and more ex∣cellent: 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 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 ce∣dars; Beasts and all cattell; So also, in creeping things such de∣spicable creatures n; 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 creep∣ing worm, not the flying dust, where-from I must conclude as the Prophet before me o;

all nations before Him are as nothing, and they are accounted unto Him lesle then no∣thing, 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

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 smallest, that creepeth on the same.

It is a well known observation, and experience conclu∣deth it; That in every kinde there is the greatest, and the smallest q; a greatnesse, which cannot be exceeded: and a little∣nesse, 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 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. 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; 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 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 that made him &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 hus∣bandman shall meet with it in his barne, as sure as he findes it in his cheese; and for one, as the old Poet saith, five hun∣dred; A great devourer it is, where ever it is, but most like∣ly in the corn-heap. It will consume, saith be that writeth of husbandry x, a great heap of grain. Hence the instructi∣on 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 weak∣est 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: The Lord needs not an army of such, nor needeth He iron charriots, nor Elephants to make a bat∣tel fierce and terrible against a backsliding and revolted people. When a Nation needeth a sharp knife, as the Fa∣ther expresseth it, to cut away the dead fresh; the Lord can do it by despicable instruments, and yet of force and sharp∣nesse enough to execute His pleasure; who to approve Him∣self the God of all power, worketh great things by the weakest meanes. Even by His northern Army, the locust, the cankerworm, the caterpiller: a 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 And to relate nearer to the thing in hand; A little worm can devoure all the provision of bread, as expe∣rience hath sometimes told us; and that noted story in Grim∣ston, 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

Oh that man, so dependant a Creature, should carry him∣self 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 &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 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 brains, 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 stroak∣ing 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 cove∣nant with the beasts, and creeping wormes; which we can∣not be, if out of covenant with God.

So much to the works of God on the earth; and to the in∣struction 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 ve∣ry 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 bounds; 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 mis∣take we have, when we commend a person; for we say, he is a very good man, unlesse he be stirred or e moved; Vnlesse he •• 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 me∣taphorically taken, they tell us what the man is. Our passions are elegantly called tortures f. Tortures upon the body, ma∣ny 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. But tortures upon the minde tell us what the man is; they discover a man: If pas∣sion 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 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 here∣of 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 resem∣bling 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, tos∣sed 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 deli∣vered; 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 tem∣ptations 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 Him∣self 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 can∣not passe it; and though the waves thereof tosse them∣selves, 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 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, and here shall thy proud waves be stayed,

then shall those sands to be to the sea as barres and doores m, 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 ut∣most 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. As the promise was of old (for that question is a strong affirmation) yron shall not break the Northern yron and the steele o; 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 swal∣low 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? 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 wa∣ter flouds, He is above them. Wickednesse is cast into the midest of an Ephah, a Bushell q,

That is, saith M^r. Calvin, it hath its measure,

its 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; The Lord rules in the middest of His enemies s. And will deliver, if not from all, as He did Peter, yet certainly from the greatest expectation t of the Adversary, He will so deliver, that all shall see, that there is no God, that can deli∣ver after this sort u. 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 them∣selves 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 work∣ing; 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 there∣from. 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 or∣der. 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 , 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 x. He that diveth into the waters, and lyeth under more then would fill many Hogs∣heads, 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 delight∣full 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. Sin is a light matter with him, so also is pardon and forgivenesse of sinne, so small a matter in e∣steeme 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 here∣of is; his sinne is in his heart as in its proper place and cen∣ter, 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 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; 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 in∣deed 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. 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; 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 them∣selves to be but men, men in such a case as was before men∣tioned; 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: 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 bot∣tom 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, that meek and mer∣cifull 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 instru∣ction, must be taught by pain g.

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.

I take that, which I think most fami∣liar and quickest for use. So much to the demands, and re∣solves thereunto.

4. For the works of God in the great deepe, they are in∣numerable 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 Naturalists say, and we leave them to their proofe; But we may certainly conclude hence;

It is easie for the Lord then to stop a man, when he is breathing forth threatnings, and is now upon an eager pursuit, and furious march in his own way, the way of sinne and death.

Time would faile me here, and my understanding both; The Lord is great in the least fish, the Axchoie (which we use; 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) or the greatest Whale fish, The Sea-Dragon, that wonderfull Leviathan, and so described by God himself l: 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 li∣ving and weathering it out: As wonderfull, I say, is the Lord 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) 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) 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 domi∣nion (for we are not yet so high as the aire, so high his do∣minion reacheth). We might have observed therein, the ser∣viceable 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 extremi∣ties 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 ob∣sequious 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 go∣vernment, from them hath he toll of bones and oyles, and tri∣bute 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 fur∣nished with all furniture for use, for delight, for ornament. To the intent that man should serve Thee, and serve Thee cheerefully, Thou hast made all Thy creatures to serve him; That he might subject himself wholly unto Thy will, Thou hast put all things under his feet; That he might be Thine,

Thine only, Thou hast created all these outward things for his body, his body for his soul, both for thy self. I conclude now with the words of Chrysost. upon the contemplation of the Land and Sea, and that Host of creatures in both,

And all these, saith the Father, serve for the good of them, that feare the Lord,

theirs are all things, for they are Christs; Thus then let me reason the case,

If these things are done and bestowed before our eyes, let us think, what good things are layed up for them, in the heavens, in those mansions there? If, where they are strangers and but so∣journers, 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 con∣templation of the earth and waters.

The b 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 cal∣led; 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 so∣ever; 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 na∣ture, 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 a∣bout it; thence it is, that most times the aire refresheth, and sometimes poysoneth; sometimes temperately cooling: sometimes again with heate scorching. Sometimes it can∣dies the herbs, and trees, and hideth the waters, as with a stone d; and then, who can stand before His cold e? who casteth forth His yee like morsels; for so we must resolve the Lords f question, out of whose wombe came the rce? And if it be said, who can stand before His cold? how much more then, who can stand before Him, when He is angry? for our God is a consuming fire.

1. Here the winds have their circuit, but where there

treasure is, we cannot tell; I know what the Poets faigne, and what the Philosopher of the greatest experience, that our part of the world had, doth write hereof; But the sa∣cred Scripture saith, That the Lord causeth it to blow g; He raiseth the stormy winde, for He hath appointed them their work & their circuit, as He hath the treasures h 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 ho∣nour Him, that whatsoever He hath commanded, whether it seeme weightie or little, all our obedience should be streight unto it. These are M^r Dearings words i; I adde this; All the winds with∣out, 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 re∣move him.

2. Here likewise is the kingdome of the winged Crea∣tures, where they have more scope then the greatest Mo∣narch 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 r••ven, a forsaken creature, thrice mentioned in the sacred Scripture, the more firmly to esta∣blish us in a providence; for the Naturalists say, the old ra∣ven 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 pro∣vision; They are of more worth then the ravens. How great should be the securitie of the Righteous, that the Lord will provide; He will take care for their provision; as He doth for their protection. Oh be thou, saith Chrysostome, as secure as the birds k are, that thy heavenly Father will feed thee too.

Here also, I mean, in the aerie 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 bal∣lancing thereof. He that upholdeth all things by His migh∣ty 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 reten∣tive facultie, whereby the water is bound up within it, as with a swadling cloth; for so we must resolve the Lords question, Who l 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: 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 vio∣lence; 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 there∣of, in that resistlesse manner, The spoutes n; So writeth S^r Walter Raleigh; but the Scripture calleth it, I think, the great rain of His strength. o. And if it fall with such vio∣lence, 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 clothe∣ing the heavens with blacknesse, and making sackcloth their co∣vering p; 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 won∣derous work of Him, Who is perfect in knowledge q. And up∣on 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-slide∣ing r yet behold a glorious dependance; faith limits not the holy One of Israel, nor bindes Him to naturall meanes s; 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.

3. Hence it is that the thunder is heard, whereat the heart trembleth, and is moved out of its place u: 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; 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 load∣stone, or leafe in the forrest tossed with the winde: For God thundereth wonderfully, with the voice of His excel∣lency; 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 fear∣full noise of that eruption: And hard stones out of the midst of thin vapours y. I can say no more to it; but some have trem∣bled 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 All∣mighty 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.

And here we may take notice of snow, (the a muck of the earth) and of the hail, which pruneth without a knife b; but we cannot enter into their treasures, even that is a know∣ledge too high for us c; but this we know, for the Lord hath spoken it, He hath reserved these against the day of battell and warre d; For more have been consumed by the fall of hail∣stones then by the dint of the sword e; that we may acknow∣ledge touching the Almighty; He is excellent in power and in judgement, and in plenty of justice f. All these, the lightning and the thunder, the snow and the hail do whatsoever He commandeth them upon the face of the world in the earth g; Fire and hail, snow and vapour, stormy windes fulfilling His word h.

And now our eyes are in this ascending line, as the minde of a truly wise-man, (who delighteth himself in the Lord, ri∣deth on the high places of the earth, is fed with the Heritage of Iacob i;) 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 ty∣red, not so the eye: Good reason for that, saith the Father k; 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 facul∣ties, that it may be quick and expedite upon all services. The eye can through this large perspective of the aire (by which me∣dium, 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 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 mo∣ment of time; how then can I think any thing unpas∣sable 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, 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 pow∣er 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. This the Lord can do, to show the might of His power, and to assure His o 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 extraordi∣nary case, yet this is ordinary, and secured unto the faith∣full, that, whosoever is full of the Holy Ghost, who looks up stedfastly into heaven, who sets his face thither-ward p; he that girds q up the loines of his minde, (they are the strength and Basis of the body r, 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 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 an∣swer, nor make report thereof. I do not wonder, that Paul, whom the Father elegantly calls an earthly Angel s, and an heavenly man, that he, being caught up into the third Heaven, could not utter what he heard there; for it was un∣utterable. He, whose eye is but upon the outside of that pa∣radise, 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 En∣glish, 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; but I know it is fully called the firmament of His power u; And that is all I can say of it, for the out-spreading of that Canopie is unutterable and uncon∣ceiveable. There I see those fierie Globes, each of them ma∣ny degrees bigger then the earth, yet in comparison with that out-spreading firmament, each of them but as a di∣amond 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 bright∣nesse of the firmament, and they that turn many to righteous∣nesse, as the starres for ever and ever x; nay it is said, They shall shine forth as the Sun; y nay more, They shall be like unto Him at His appearance z. And surely though this glory be incom∣prehensible, yet our understanding may conceive and com∣prehend that so it is; for if the Lord hath beautified the out∣side of their palace, or heavenly mansions, with so much

glory, what is the inside, and the glory there within a? I cannot think that strange, which followeth, that he, who hath this hope, purifieth b himselfe; for certainly, none but the the pure in heart can enter in there. I see now, how necessa∣ry 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; For the conclusion is peremptory and certain, There shall in no wise d enter into the heavenly Jerusalem any thing that defileth &c. And me thinks, when I reade, that Elias e was carried up into heaven in a fierie charriot; it shews me in a figure, that in the act of dissolution f, in that moment of time, when the soul is departing out of the body, sanctifica∣tion is compleate and perfected, and all remainder of corru∣ption 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 be∣leeve 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: 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 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 con∣templation 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!

And yet, as if this glory were not worth the seeking af∣ter, we stand greedily k gaping and catching at the shadow of things, and let go great things of a durable substance:

So he goes on, and that w^ch 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; 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 happi∣nesse are we estranged 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; tell me of hea∣ven, 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 happi∣nesse I have falne from; More tormenting it will be, then the lowermost hell, and the utmost wrath there 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, a puffe of honour, short pleasure, transitory riches, poore, base, emptie, shrunken things: he takes from us great things q, a weight of glory, it con∣tains all, an exceeding excesse of glory, it cannot be exprest: but all this he takes from us. He gives us dyrt, he depri∣veth 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; 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, for∣getting things behinde, in our earnest pursuite thitherward, and expectation thereof, to reach out, as with necks stretch∣ed 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 acquainted, 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 v 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 countrey∣man, 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, though the Kings honour sets him forth, and sets up his head above others; and the glory of appa∣rell 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 creature, because it shines alone, ob∣scuring

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 in∣stant; Then behold we the magnitude thereof, how mas∣sive a body it is, for it may enter into our conceipt: And be∣holding 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; The Sunne never trans∣gresseth 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 in∣to

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.

First then, This we finde revealed, The wonderfull power, and universall efficacy of those beames; for this is the con∣clusion from the sacred Scripture and from experience; That nothing is hid from the heate thereof b. And if these beames are so piercing, so searching, Whither then, Lord, shall I goe from thy spirit? or whether shall I flie from thy presence c? where shall I hide my self, or my sin? If I say, surely the dark∣nesse 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 san∣ctuary 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 fly∣ing 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. No, He behold∣eth them in His beloved Sonne, in whom He is well plea∣sed, 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, (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 ex∣change 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.

2. From the different operations of the beames, I note, That the diversitie of subjects, the Sun worketh upon, di∣versifies the effects. And this is but a conclusion of experi∣ence 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 dea∣ling is, which the Wise-man telleth us of;

The foolish∣nesse of man perverteth his way, and his heart fretteth a∣gainst the Lord h.

This should not be so: but clean con∣trary; 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 con∣tinued adoration of His Majestie; and the ground-work of an holy life, which is a continued prayer i.

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, 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 man∣kinde; 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 bot∣tom l.

This shews us also, who are heavenly, and the beautie of a well ordered soul: It thinks nothing in the world of suffi∣cient 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 re∣ceive 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 te∣nour, 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 al∣so, 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. 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 lit∣tle 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 en∣quire further and beyond my bounds, which the Lord hath set, as sacred as the Mount n, I shall finde that, which will confound me; And if I will gaze there, I must perish. Chry∣sostome 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 Potter ^o.

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 inter∣cepted 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 earth∣ly 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 discern∣ing 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. As is the path which no soule knoweth, and which the Vultures eye hath not seen q. And here our way is (mark it) not to pry and to gaze (for it is as sa∣cred as the mount r) but to have recourse to this, and to be fully resolved of it, The Lord is righteous in all His wayes s. What though they are clouded to me? yet are they righte∣ous, 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. 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 excel∣lent in power and in judgement, and in plenty of justice u. What though a thick cloud is spread about His Throne, I cannot pry into it, yet Righteousnesse dwells there, that's cer∣tain; Clouds and darknesse are round about Him, Righteousnesse 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 co∣vering 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 judge∣ments; Those judgements of God, which S. Austin termeth secretly just, and justly secret x: 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 up∣on 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 mor∣tall 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 can∣not be gazed upon, nor must the height of His power be dis∣puted. To keep Gods commandments is our duty, to pry into His counsels is curiositie, which will be surely puni∣shed. Labour we to understand things that are safe, and ven∣ture 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 dis∣course, 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 M^r 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 good∣nesse, and thereby learn with all our hearts to serve Him, to glo∣rifie

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, nei∣ther 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 sub∣jects 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 consi∣der 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 ac∣cording 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 consi∣der, 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 pro∣vidence God hath over His children, to cover their nakednesse, Who clotheth so gloriously the fading flower. The Prophet Da∣vid 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 M^r Dear∣ing 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;

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 in∣deed I have said nothing; nothing to the incomprehen∣sible Power, unsearchable wisdome, exceeding riches of goodnesse, which the Lord hath manifested in all His crea∣tures, and towards man, the Lord of them all. What re∣maineth then, but as He is great and wonderfull in work∣ing, so He is greatly to be praised? as His power is won∣derfull, 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 de∣parted from us, we have done with our walk: The night suc∣ceeds▪ and the instructions there from follow.

CHAP. VIII. 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 ac∣count of time, nor think themselves to be accountable for it, let him ask himself, what contentment he findes in the plea∣sures, so eagerly pursued all the day before; and what com∣fort 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 dispen∣sation 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 co∣meth so cometh the night; and as sure as the night follow∣eth day, so sure sorrow follows our pleasures; which may teach us not to over-joy, or over-prize our worldly content∣ments, when the candle of God shineth upon our taber∣nacle, for they are short and momentany, of small continu∣ance: 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. 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; 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 to the change of things, to call to minde the time past, how it hath been: God hath set pro∣speritie 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) 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; whe∣ther 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, 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 clo∣sing-up whereof, there shall not be this vicissitude and inter∣course of day and night, but either all day, and no night, or all night and no day. The Fathers words will declare these f; 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, delicious∣ly, 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 com∣forted, it shall be ever light with him; in the other place Di∣ves 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 ve∣ry thoughts cannot reach unto the length of this night, we have not a thought to measure it g; though we know the place of this darknesse, for it is utter darknesse and the fur∣thest from light; and we know the paths that leade there∣unto, yet we can never know the bound thereof h. How can we measure Aeternitie?

Think we, then saith the Fa∣ther i, 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; 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 iniqui∣tie, 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, gri∣pings, &c. But our death here may be as well called a sha∣dow 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 sha∣dow 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 considerati∣on, 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 ne∣ver have night.

2. It is very considerable, that as sensuall pleasures con∣tinue 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 quick∣ly it desires another; so the eye in seeing; so our taste in re∣lishing: all our senses, saith the Father l, 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 rest∣lesse. 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.

M^r Dearings words are notable to this purpose m;

All delights must have their change, and the greater the plea∣sure is, the nearer is satietie, in any whatsoever appertain∣eth 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 tedi∣ous; 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; or like ty∣red 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.

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 dark∣nesse 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 withdraw∣ing 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 lit∣tle,, but a deficient altogether p; 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, 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, 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 con∣trary 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 Hea∣rer of prayers; Lord, that we might receive our sight s. Lord, that thou wouldest give unto us, the spirit of wisdome and reve∣lation in the knowledge of Him, the eyes of our understanding bring enlightned, that we may know what is the hope of His cal∣ling, 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: 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. This tells us first, that He, who is the God, not of some but of all con∣solations, 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 pri∣sons, 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 dark∣nesse; 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 morn∣ing; 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) so shall it be with all that truely feare the Lord; A light shall arise to them in darknesse ; 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. The children of Is∣rael, children of the day, and of the light, ever had in de∣spight of the enemy, and ever shall have light in their dwel∣lings z, though these dwelling are prisons, caves and dun∣geons, which the enemy calleth, and indeed seeme to be

like the shadow of death. This meditation may be more en∣larged; for, if nature be so solicitous (as was said ) in re∣compensing what is wanting; much more then so, will the God of nature do. He takes from Moses a distinct and trea∣table 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 re∣count 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 dan∣gers! If a sleep, the theefe findes him bound to his hand; and if fire take his chamber, he is fewell for it; such sad exam∣ples 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 ad∣versary 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 ex∣pected. 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 Is∣rael, 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; which should engage our heart to Him, who changeth not. And that it may be so, we must remember our prayers, and our praises; these being performed in a right manner do secure us, touching protection in the night: prayer will help us against care∣fulnesse, notwithstanding our dangers are so many as we have heard; it will suck out the heart of our feares and sor∣rows b, 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. 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.

We must remember our tribute of praise too, & great rea∣son, 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 spi∣rits 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 du∣ties 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 there∣of, 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, touch∣ing the good culture of the childe; It pre∣scribes 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 igno∣rantly let slip and passed-over by the most. Parents too ma∣ny, make but a waste of those so precious houres, as was said e, and as it were an emptie space, which yet, being im∣proved, 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 M^r. Calvins complaint; f

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 Noble∣mens 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: Our learned Perkins observed the like in his time; M^r. Ascham, a worthy Tutour to an excellent Princesse h, 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 mar∣vellous 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 Gram∣mar-Schoole page 18.

five pages before , The same good∣man doth cast up the reckoning for these young Gentle∣men, 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 Counsel∣lours, and greatest doers, in the weightie affaires of the Realme. And why? for God will have it so of His provi∣dence, because you will have it no otherwise by your neg∣ligence. 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 in∣deed, but bloud truly, without bones and sinewes: and so of it self, without the other, very weake to beare the bur∣then of weightie affaires.

Thus touching the great neg∣lect of our young Gentlemen in former times. And the evi∣dence of the present time doth cleare it. That the most hope∣full

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 and neglected his pre∣cious 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 pa∣rents and childe complaines, we have heard.

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

The largenesse of the childes patrimony, causeth a bar∣rennesse, 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 ac∣cessary; 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 de∣signed 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 de∣signed 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 rea∣dy 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 be∣fore the time, one to the Innes of Court, the second to a trade, the third to the Pulpit (as we heard;) and accordingly the Parent will, and the Master shall, order them: while yet we may well discern, that the Parent discovers his own incli∣nation, 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 lay∣ed 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, with∣in 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: 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 whe∣ther 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 se∣parated as the Heathen man could say l. 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 eviden∣ceth his faithfulnesse, nothing more, then doth the promo∣ting 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 opportuni∣tie 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. 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; he is not so carefull in the choice of the master, who should make the childe good. The pa∣rent 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; M^r Aschams observation requires ours; He will make others but bad schollers, who is an ill master to Himself o. M^r. Hooker gives us a good rule also, The onely way to repaire old ruines, breaches, and offensive decayes in others, is to begin re∣formation at our selves p. For children are taken by example, we have heard q. 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 re∣forming 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 be∣twixt 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 nurce∣rie or seminary to prune and manure this little plant, so as it may grow fruitfull, that the Church, and State, and Pa∣rents, 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 searce 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) 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 answer∣able

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 Ma∣ster, 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 a gain) is clean contrary to the common pra∣ctise, which is the tasking the memorie in the first place. But I will not repeat what was before spoken ^s; these two 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 ex∣ample, 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 six 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, up∣on 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 skip∣ping or leaping t: 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 Gram∣mar 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 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 v. I should say more of this point, if others had not said all, therefore I leave this and the remain∣der, 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 there∣unto, is not yet by any of our men, made known to our Countrey. I know well what M^r Ascham hath done; A man of an approved judgement, and his work, of the great∣est use of any we have printed in our tongue. I know as well what M^r 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, was ex∣posed 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 bet∣ter 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 un∣der hatch and cannot appeare.

Here at this point, I must make mention of two, the one projecting, the other digesting a very exact method, where∣by the tongue may be moulded and framed to a speedy at∣taining of three languages. The former was a seeing a man though outwardly dark, and had a clearer insight into the way of training-up youth, then any man that hath yet ap∣peared in so weighty a businesse, wherein he laboured above strength, and so broke himself in the work. God hath now removed his shoulder from theburthen; he is taken away from us, and a 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, provi∣ding a lamb for a sacrifice; He will provide also, that the chil∣dren of such a Father so carefull, so faithfull, shall not perish for want of bread, nor perish yet worse for want of breed∣ing. But I recall my self remembring what I was speaking, this, That had this person before mentioned found incou∣ragement 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 forward∣nesse this work was set by him (M^r Horne) who was more then an eye and hand to M^r Brookes therein;) but, there being little hope then and lesse now, that there can be a hand, w^ch can widwife forth that birth, if it should be perfected and fit∣ted; 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 M^r 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 Rheto∣rick & 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 x: 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 pro∣mote

the childes good, my subject now; and he, who gives another his due, doth not in so doing, detract from any o∣ther. 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 pe∣rish. 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 ha∣sted to an higher Forme or place while his minde is empty and unfurnisht of such matter, whereof, before he came thi∣ther, 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 answer∣able, 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, 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. Huma∣nitie 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 can∣not 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 un∣derstand 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 dan∣ger of miscarrying, considering what our natures are, as was said z

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 qua∣lities the parent can bestow, which may set off, and yet stand with decency, and sobrietie; more specially, that she be ac∣customed 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 Pa∣rents have thoughts touching the disposing of it, to some lawfull calling, whereof as followeth.

CHAP. X. 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 there∣unto.

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 ser∣ved the body; nor saith the hand, if I had been the head, I had served the bo∣dy, 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; 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 princi∣palitie of the head. They must look to their influence. They are resembled to the head for weightie causes: who can con∣ceive 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 im∣pertinent to remember the words of a great Divine and de∣vout

Spaniard, to his great Lord b, 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 vas∣sals 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 at∣tentively 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 exe∣cute 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 vas∣salls 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 Ma∣sters 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: 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 ob∣serve how the hands work: nor so only, they are a leading hand, look on me, and do likewise d, for they are as the Ship Ad∣mirall 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, is a standing rule.

At that instant, saith that devout Spaniard, doth that person cease to be pub∣lique, when he hangs never so little towards the particu∣lar; he must stand like a stalke of a ballance,

no wayes bending; Lastly then, I will remember (for it is very use∣full) how that grave Divine f 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 hun∣dred 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 o∣thers 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 under∣lings, such, who are inferiour unto us, may have cause to say; these are honourable persons, and they walk honour∣ably; 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 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 com∣mand h) if well, they follow well;

Being like sheep, a wandring cattle, which will drive well in a flock, but not single and alone i.

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 con∣jugations 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 ob∣serveth, how observant all are of it, and to it k. So much to those principall officers, so fitly resembled to those princi∣pall parts in the body.

Others the Lord hath set as hands to the body, as feet o∣thers; every one in his proper place and station. In the bo∣dy 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 bo∣dy 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 di∣versitie 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 mon∣strous 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 poli∣tie. We may recall here the words of that Divine before mentioned.

There is no state, but would perish and be un∣done, 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, with our faces one towards ano∣ther, for the good each of other, for we are members one of another, m; 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. 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 com∣mon operation. And this thou shalt apprehend the bet∣ter, 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 mem∣ber, 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 exer∣cise 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 en∣quiry, 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 influ∣ence my calling hath into the good of the universe, and how farre, as a member, I promote thereby 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. But this is too generall.

2. We may give more then a conjecture, what calling is lawfull, what unlawfull, by that, which was anciently spo∣ken by a man of a very base life, and calling; I am said he, by profession such an one, p whom good men would crush, quite starve and shrink up: but wicked men put life in me, they coun∣tenance 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 dis∣carded, 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; Greatnesse in place or estate gives no warrant for idlenesse, though it doth give al∣lowance 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; 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 do∣ing 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 dedu∣ction, 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 cal∣ling and how to judge there of; now a few words, 1. touching our orderly walking, 2. our abiding therein: To the former I would give two rules in way of caution,

1. That, supposing our callings lawfull, and us lawfully called thereunto, then, That we must give all diligence in dis∣charge thereof. I mention this, because I observe the most men working hard, and very diligent in their way; but not from a true rise of duty: They do it, because otherwise they could not live; if there were a means of livelihood, if men or children could live without a calling, we would care little for callings, and take as little pains about them: for we observe the calling is left, so soon as we have gotten a support by it, and can live without it; which assureth us, That the belly f 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) 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 Chry∣sostome u) 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 smote 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 wic∣ked servant. And so much to perswade to duty for consci∣ence sake.

2. That doing our duties to man, we neglect not our du∣ty 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 ex∣cused, 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 concerne∣ment 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 or∣dinance 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 there∣with, 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 bounti∣full 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 com∣mand 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 en∣gage our faithfulnesse in our callings, and our heart still to God. A word now touching our abiding in that * station or 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 choler 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 pro∣per 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, &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. 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 teach∣ing. So likewise, as we are called, and as every man hath recei∣ved 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.

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. 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 cal∣led; 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 cal∣ling, wherein Parents are commonly too early, and for∣ward, 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 chil∣drens fitnesse that way c. A Parent will make the childe a Preacher, so he is resolved to do, for so boldly and unadvi∣sedly 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 arrogan∣cy 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. 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: 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 re∣member what good Bishop Babington said concerning a Church Benefice (I finde it in his good Letter to the Gentle∣man of Glamorgan shire, very worth the reading) The pro∣prietie 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 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 competentare 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: (migh∣tie words they are, so indeed are they in the text, and should be as a signet ingraven on a Ministers hands, as frontlets be∣fore 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 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 fit∣nesse and unfitnesse of their children, causeth the Common∣wealth have many unfit Ministers:

And seeing that Mini∣sters be, as a man would say, instruments, wherewith the Com∣monwealth 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 Mi∣nister, made of grosse metall, is unseemely in the Common∣wealth. Fathers in old Time, among the noble Persains, might not do with their children as they thought good, but as the judge∣ment 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 uncomeli∣nesse in it▪ and yet winketh at it. This fault and many such like, might be soone wiped away, if fathers would be stow 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 can∣not think any childe equally inclined to this and that all a∣like. 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 as close as we can, and use all the helps this way to make discovery of the childes in∣clination, 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 de∣ceive 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, ve∣ry 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 exceed∣ingly, 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 li∣bertie, 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, re∣quires a clearer insight unto the childes inclination and abi∣lities 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 himself be∣yond his proportion, not Tenter himself beyond his scant∣ling: 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 so∣ever l. 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) 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 horse∣back, 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 (con∣trary 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 thither∣ward, 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 du∣ty, and teacheth the childe his, that both Parent and childe may rejoyce to∣gether.

FINIS.

Notes

• Psal. 137.
• Joh. 9. 34.
• Matth. 15. 22. Joh. 3.
• Ezek. 16. 6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A fancie. Act. 25. 23.
• 1 Cor. 10. 4.
• Aul. Gel. lib. 12. cap. 1. Ma∣crob. lib. 5. cap. 11. Erasm. puerp.
• Qui jurat cum repit, quid no•• adultus faciet? Quin. Aug. Confess. lib. cap. 7.
• Lord Verul. Essayes 21. 125.
• a

  Siquid moves à principio move. Hip.
• * Considera∣tions touching the Church.
• See Camerar. chap. 16.
• Lam. 2. 23.
• Dimidium sacti, qui b••ne coepit, ••abet.
• Meditat. 106.
• See Advanc. lib. 1 p. 25.
• Min felix. p. 1. vers. 20. in fol. vide Com.
• Non desunt ei venena, sed torpent. Sen.
• Annis adhuc in∣nocentibus. Min▪ Fel. p. 1. & Tert. Simplices Annos. Hilar. Insontem infan∣tiam. Cyp. Innocentem ae∣tatulam. Prud. Simplicem tur∣bam. Martial.
• a

  Equi fraenati est auris in ore. Hor.
• Paed. 3. cap. 2.
• L. Ver. Essay. 15. 85.
• Essay. 8. 37: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Chrysost. Gen. 33 Hom. 59 a.
• Stultitiam pati∣untur opes. Iuvenal. Nimiâ felicitate socors. Tacit. de Scjano Annal. 74. cap. 9.
• Haeredis luctus sub larvâ risus.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Chrys Tom. 4. Vit. Monast. lib. 3 cap 6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Epist. ad Heb. ca. 12. Hom. 32.
• Essay. 19. 108.
• Praeceptor. Paedagogus. Parens.
• a

  Nihil prodcrit dare praecepla nisi prius amoveris obstantia prae∣ceptis. Sen. Ep. 95.
• Nihil in vulgo medium. ••a••. 1. ca. 7.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e pro suo ar∣bitrio non semper satis justo. Pise. Heb. 12. 10. Essayes 12. 62.
• Dimidiata vcr∣ba. M. Felix.
• Gaudemus si∣quid licentius dixerint, & ver∣ba ne Alex. &c. risu & osculo excipimus. l. 1. cap. 2.
• There is no heat of affe∣ction but is joyned with some idlenesse of brain. A Spanish pro∣verbe. Gravis est omnis disciplina puero. Prud. Ante palatum quam os insti∣tuimus. Quint. l. 1. c. 2.
• Corporis cura mentem obrue∣runt. Quintil. l, 1. ca. 11.
• See Hist of the world. B. 5. Ch. 4. Sect. 10. p. 532.
• Caus. de eloq▪ li. 3. ca 8.
• a

  Parentes nostros sensimus parri∣cidas. Illud grave quod in aeternitate jugulabit. Salv. ad eccl. li. 2. ••.
• Gen. 4. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Chrys. Ibid. Agitatio & vexatio. Trem.
• Luk. 9. 33, 34.
• Chap. 4.
• Quicquid mira∣bere, pones invi∣tus. Hor. epist. lib. 1. 10.
• b

  Ipse ut laetitiae, ita maeroris im∣modicus egit. Tacit. Of Nero bury¦ing his beloved daughter, Au∣gusta. An. 15. Psal. 30. 6, 7.
• a

  The presence of a comfort is not more comfortable then will be the absence thereof grie∣vous.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz epist. 125.
• Ama tanquam osurus.
• Amatanquam amissurus.
• M. Aur. Aul. Med. lib. 11. 21. 30. p. 148.
• Prov. 30. Soules con∣flict, pag. 48.
• a

  Gen. 37. 3, 4. Accedebat invi∣dia quod mater promptior Neroni esset. Tacit. An. 4. 13.
• Job 3. 11.
• Direct. p. 19, 20.
• Ad fratres in Eremo.
• Indulgent sibi latiùs. Iuven:
• Prov. 24 15.
• Direct. p. 216.
• Joel 2. 25.
• Joel 2. 20.
• Laudabat se non sine causa, sed sine modo.
• Sim ul sunt haec duo conjungēda, Argutio & ca∣stigatio. Inutilis est castigatio, u∣bi verba si∣lent, & verbera saeviunt: unde rectè vocatur castigatio, Disci∣plina, quâ delin∣quens unà do∣let, & discit. Bright on the Revelat. chap. 3. vers. 19. p. 72. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Not possible to put out fire, with fire, Chry∣sost. in Gen. 32. hom. 89.
• 1. Voluntas cogi non vult, doceri expetit. A soft tongue breaketh the bone, Prov. 25. vers. 12. & 15. to be observed both.
• Lam. 3. 27.
• Pad. li. 2. c. 10. pag. 97:
• Letter Martyr. pa. 987.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost Hom. 26. in 1. Cor. 11.
• a Non sum adeò aetatum impru∣dens, ut instan∣dam teneris pro∣tinus acerbè pu∣tem. &c. Quint. lastit. l 2. cap. 1.
• 1. Cor. 11. 7.
• Maxima debe∣tur pueris Re∣verentia. Iuv. Major è longin∣quo Reverentia. Tacit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; &c. de prosper. & Adver. Hom 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  Jud. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1. Pet. 1. 18.
• a

  In emendando n•• acerbus, &c. quidam sic ob∣jurgant quasi oderint: Quint. 2. 2.
• Tanquam dura sil••x, aut stet. V••g.
• b

  Aegrè repre∣hendas, quod sinis consuescere. Hieron. ad Gau∣dent. de Pacat. l. 2. ep. 16. Difficulter eradi∣tur, quod rudes animi perbibe∣runt. Ad Laetam. l. 2 ep. 15.
• c

  Quò saepiùs. monuerit, hoc ra∣riùs castigabit. Quint. l. 2. c. 2.
• Hortens. vino irrigavit. Macrob. Isa. 16. 9.
• Aug. vita.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Xenoph l. 8. p. 613. Hom. Il a De Cyri. Instit. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Irritandae ad di∣scendum infan tiae gratia ebur∣neas literarum formas in lusum offerre, &c. Quint. l. 1 c.1. Fiant literae velbuxeae, vel ebur∣neae, &c. ludat in eis ut & lusus ipse eruditio sit, &c. Hi••r ad Laetam. l. 2. ep. 15.
• a

  See Aug. de Civit. l. 21. c. 14 Id inprimis ca∣vere oportel it, ne studia amare nondum potest, oderit. Quint. 11.
• b

  Quicquid inci∣pit, rude est. Nemo non errat, nisi qui saepissime non erravit. Rumpal saepe stamina, ut ali∣quando non rumpat. Hier. ad Gaud. de Pacat. ep. 16. lib. 2.
• Judg 9. 34.
• a

  Tom. 6. ser. 1.
• b

  Quint. de cla∣ris Orat.
• c

  Gal 4. 1, 2
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Acts 8. 9.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Chrys hom. 41. m Gen 18.
• Eutrapolus, cui∣cunque nocere volebat, vesti∣menta dabat pretiosa. Hor.
• Isa. 46. 8.
• a

  Reade Chry∣sost. upon Gen. 3. 1 vers. 21. Hom. 18.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de Educat.
• D. G.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. ad pop. Am Hom. 19. VVe com∣mend 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.
• Vt ameris ama. Mar.
• a

  Ego tibi mon∣strabo amatori∣um, sine medi∣camento, &c. Si vis amari, a∣ma. Senec. epist. 9. If we would be beleeved, we must live honestly: If we would be beloved, we must love hear∣tily; Isid. Pelusit. lib. 2 epist. 148.
• a

  1. Sam. 25. 17. Latrant, non lo∣quuntur; Cic. Brut. pag. 161. fol. Stridet non lo∣quitur. Cal. epist. 339.
• b

  2. Sam. 23. 6, 7. Vt spina, ex qua∣cun{que} parte con spexeris, habet a∣culeos: Sic ser∣vus Diabo••. Chrysost. in Matt. 7. Hom. 9. lat. aut.
• De Civi••. li••. 18. cap. 7.
• Reve. 22. 15.
• Isid. Pelus lib. 2. epist. 145. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Isid.
• Labor muria vn tutum.
• Hic motus a∣quas maris à putresactione tuetur, Magir.
• Prov. 18. 9.
• Prov. 6. 6. Parvula, nam exemplo est, &c. Hor. Ser. lib. 1. Sal. 1. See Chrysost. ad pop. Antio. Hom. 12.
• Job 6. 7.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrysost. Tom. 6. in vet. Test. pag. 54 2.
• Math. 25. 26.
• b

  Lege Isid. Pelus. lib. 3. epist. 124. & lib. 4. ep. 35.
• c

  De Vit. Mon. lib. 3. cap. 7.
• d

  Ante omnia pestes illas ani∣morum sodales malos. Cent. 1. ep. 78. & 82.
• e

  Prov. 13. 20.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Theog.
• g

  Removenda ab aspectu ne tan∣quam lachryma ab oculis in pe∣ctus cadant. Strad. lib. 1. Prolus. 3. p. 719.
• h

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• a Censure of Travel. sect. 3. see sect. 4.
• b

  Omne in prae¦cipiti vitium ste∣tit. Juv.
• c

  Plus nocet Gorgias quam prodest Cratip∣pus. Our nature is like unto fire, which if there be any infecti∣on in a roome, draws it strait to it selfe: or like jet, which omitting all precious ob∣jects, gathers up straws and dust. D^r. H. Censure of Tra∣vell. sect. 21. Corrupt dispo∣sitions, out of a naturall fer∣tilitie, 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 areolâ digitum sequitur praecedentem: ita aetas mollis flexibi∣lis, & quocunque duxeris, trahitur. Hier. lib. 2. epist. 16. p. 201. Vix artibus honestis pudor re∣tin••tur, nedum inter certamina vitiorum. Tacit. An. 14. 4.
• a

  Psal 141. 3. See Trem.
• b

  Fragiles sunt nostrae serae, nisi Deus illas serva∣verit, &c. Chrys. in Matth. 24. Hom. 51. lat tantum.
• c

  Second part. Pro. 4. 23.
• d

  Psal. 141. 3. Trem.
• e

  Isa▪ 29 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eurip. Bac. pag. 14.
• f

  Prov. 19. 19. Trem. reades it otherwise.
• g

  Prov. 14. 3. Trem.
• Chap. 18. 7.
• Isid. Pelus. 1. Epist. 459
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vallum aut clau∣strum dentium.
• Est aliquid quod ex magno viro vel tacente proficias. Aliquis vir bonus eligendus, & ante oculos habendus, ut sic tanquam illo spectante viva∣mus. Sen. Epis. 11. leg. Cl. Alex. Paed. l. 3. c. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. l. 7. 523. 2. Chro. 16. 9.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cl. Paed l. 2. c. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stro. l▪ 1. p. 205.
• Eccles 327. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Paed. lib. 2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. l. 2. p. 285.
• e

  Prov. 31. 26.
• f

  Prov. 15. 23.
• g

  Eccles. 23. 12.
• h

  Maxima debe∣tur pueris reve∣r••ntia Juven.
• i

  Matth 5. 34.
• k

  Vel authoritate deferentis, vel duritie non cre∣dentis.
• Hom. 9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  Quod affirma∣tis nude affirme∣tis, quod negatis, nudè negetis.
• b

  Latebra perju∣rio Cic li. 3. pag. 143. Quae dixeris jurasse puta.
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pelus. l. 2. Ep. 146. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. 7. p. 527, 528.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Hujus enim facta, illius di∣cta laudantur.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pind.
• b

  Qui dogmati∣zant mendacia.
• c

  Nulla fides n••si prout expedit.
• d

  Gen 50. 5. 6.
• e

  Lewis King of Hungary. Vladislaus.
• f

  Hist. profan. Medul. p. 8 23.
• g

  S. Dan. Hen∣ry third p. 167.
• Lege Barcl. Eu∣phor. 4. p. 360. & Asch▪ Tox. p. 26. Psal. 15.
• i

  See M^r Bolton direct. pag. 232.
• k

  Psal. 119. 106.
• l

  Juramentum non debet esse vinculum ini∣quitatis. Zanch. de Spons.
• m

  Psal 89 34.
• a

  Aug. decivit. 14. 12.
• b

  Cic Ossic. 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.
• c

  Effraenate in me invecti sunt, quasi immissis vel excussis ha∣benis. Job 30. 11.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 ser∣vants 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-ser∣vants. Macrob. Sat. lib. 1. cap. 11.
• Chap. 4. §. 13.
• e

  Dan. 5. 23.
• f

  Matth. 27. 25.
• g

  Tanquam atio∣nitos & terre∣factos.
• h

  Joh. 7. 30.
• i

  Heb. 10. 29. Ch••ysost. speaks sadly, touching this abiding wrath upon the Jewes, and the cause of the same. 1. Tom. Hom. 37. orat. 4.
• k

  Mr. Ainsw. Exod. 12. 7.
• l

  Numb. 16. 10. Exemplum om∣nium oculis ex∣positum, ut est erectum signum. Trem.
• m

  First part imprinted, 1631. p. 410. Colum. 2.
• Lege Comerari∣um oper. succ. cap. 86. pag. 482.
• n

  Prov. 27. 7.
• o

  Psal. 81. 16.
• p

  Vbi panis desi∣cit ibi omnia sunt venalia.
• q

  Gen. 47. 19.
• r

  Ingluvies cum interaneis. 2 King 6. 25. Trem.
• Reade D^r. Gouge D. D. p. 170.
• s

  Lipsius de Con∣stant. lib. 2. cap. 23.
• t

  Apolog. lib. 2. sect. 4.
• v

  If we take what sufficeth nature, it is nourishment, pleasure, health; if more then sufficeth, the contrary. Chrysost. ad Heb. cap. 12. Hom. 29.
• x

  2 King. 8. 11. Virtutes & vi∣tia non sunt pri∣usquam lacessan∣tur.
• y

  Solve Leonem & senties.
• z

  Ne musca qui∣dem. Suet. Dom.
• a

  Lege Dialog. de bello sacro p. 339.
• b

  Lo. Ver. Es∣say. 13. p. 67.
• c

  Quis seras f••∣cit nisi tu. Mor. de verit. religio∣nis. cap. 12.
• d

  Direct. 156.
• e

  Ad D••m. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plut. d••educat.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aul. Gell. 17. 19.
• h

  Clem. Alex. Strom. lib. 1. p. 203.
• i

  Lib. 1. Ser. Sat. 4. ins••••vit pator optimus hoc me &c.
• Exemplis vitio∣rum quaeque no∣tando.
• k

  Eccles. 11 6.
• l

  Reade our Jewell. 27. Art.
• m

  Acts 27. 29.
• n

  Lact. 7. 1. Nec si Solem in ma∣nibus gestemus, fidem commoda∣bunt ei doctrinae.
• o

  Eccles. 2. 13. 14.
• p

  Lege Cal. Inst. 2. 2 25.
• q

  John 9. 41.
• r

  Amos 5. 8.
• s

  Lege Basil. Hex. Hom. 6.
• t

  Job 24. 17.
• u

  Deut. 28. 67.
• x

  Chrysost. Ad Pop. Ant. Hom. 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• y

  Amos 8. 10.
• z

  Ad Popul. An∣tioch. Hom. 9.
• a

  Self-love builds the citie of the Divell, &c. Aug. de Civit. lib. 14. cap. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  L. Verul. Es∣sayes. 13. p. 70. Quam bonum est orbes mentis habcre concen∣tricos universo! De Aug. 6. 25.
• c

  M. Aur. Ant▪ Med. lib. 8 sect. 32. p 122.
• d

  Hosea 10. 1. Nemini fru∣ctuosa. Trem.
• e

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Al. cl. Str. 1. pag. 201.
• f

  Matt. 5. 45. Clem. Alex. 7. 543.
• g

  2 Sam. 9. 3.
• h

  Joh. 38. 12.
• i

  Esay 22. 12.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. H••p. praecep. pag. 273. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pind. Pyth. od••.
• l

  1 Sam. 13. 13.
• m

  2 Cor. 6. 2.
• n

  Vigilantis est occasionem ob∣servare properan∣tem. Itaque hanc circumspice: hanc, si videris, prende & toto impetu hoc age. Sen. cp. 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 24. 25.
• p

  Psal. 63. 1.
• q

  Prov. 8. 17.
• r

  M^r. Bolt. Di∣rect. p. 205.
• s

  Plus vigi▪ are plus vivere est. Ind••lgendum somno est, ut cor∣pus reparet non resolvat; & vi∣res revocet non ••nervet. Chrysol. de servo vigili. Ser. 24.
• t

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c Clem. Alex▪ Paed. 2. cap. 9.
• u

  Indecens est Christiano si ra∣dius solis eum inveniat in le∣cto. posset enim dicere Sol, si potestatem lo∣quendi haberet, An plius labora∣vt heri quam tu; & iamen cum jam surrexerim, tu adhuc dormis.
• x

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Iliad. 2.
• Eccles. 10. 16.
• y

  Job 24. 16, 17.
• z

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrys. Tom. 5 Ser. 6. in medio.
• a

  Gen. 7. 16.
• b

  Exod. 11. 22. See M^r Ainsw.
• c

  Athanasius. Cent. 4.
• d

  H. 3: Charron.
• e

  The first fruits of our lips and hearts are to be offer∣ed unto God. Amb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Why wilt thou suffer thine adversary to surprise thy castle or strong holds first in the morning? Basil. de jejunio. p. 285.
• f

  Ecclus. 27. 2.
• g

  Endeavour without prayer is presumpti∣on; prayer without ende∣vour is tem∣ptation.
• h

  Ante bellum in oratione jacuit ad bellum de o∣ratione surrexit: priusquam pug∣nam manu ca∣pesseret supplica∣tione pugnavit, Salv. de guber. lib. 7. p. 251.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Clem. Alex. Strom. lib. 7. pag. 521.
• i 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. They who think, they can doe or speake any thing with∣out God, think also, that they can goe with∣out feet. Clem. Alex. ad Gentes. p. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Lege orat. 1. & 2. de preca∣tione. Tom. 1.
• l

  Prov. 16. 1.
• m

  Silices itinere carum attritos videmus, & in opere semilam factam, nequis dubitet qualibet in re quid possit quantulacun{que} assiduitas, Plin.. 11. 30.
• n

  Martyr. pag. 1444.
• o

  2 Tim. 3. 15.
• p

  Act. 21. 16.
• q

  Lectione assi∣duâ & medita∣tione diuturnâ pectus suum bibliothecam fe∣cerat Christi, lib. 2. ep. 22. 267.
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I will never leave speak-Ing; he that heares not to day, may heare to morrow, Corys. in lob. Hom. 65. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s

  Gen. 24. 33.
• t

  Gen. 43. 25.
• u

  Luke 17. 7.
• x

  Quasi mures s••mper odêre ali∣cnum panem. Plaut. Pers. Act. 1. Scen. 2.
• y

  All are yours (1. Cor. 3. 21. 22.) that is the churches in or∣der to comfort and happiness; but for propri∣etie, so all things are not ours. Religion takes not away the distinction of master and servant. And therefore it takes not away distinction of goods, which is the lesser Doctor Sibs on that Text. Non fundatur dominium nisi in Imagine Dei. Imago baec quid est, aut quomo lo deletur? Respondebunt spiritus fanatici, Imaginem Dei esse puritatem; id autem, quod de∣let, esse peccatum. Verùm hoc ad e∣versionem im∣perii omnis spe∣ctat. Interpretes igitur saniores, banc imaginem interpretantur, esse rationem naturalem; Quae si in toto, aut maximâex parte, deformetur, jus imperii extinguitur. L. Verul. de bello sacro. p. 3. 345. In Engl. p. 122. 123. Lege Clem. Alex. Ad Gentes. pag. 44.
• z

  Dan. 1.
• a

  Alioquin Trem. Prov 23. 2. Lege Clem. Alex. paed lib. 2 cap. 1.
• b

  Chrysostomes observation touching the use of wine is very usefull, for it telleth us the use of all the creatures given for our nou∣rishment; wine glads the heart; there you have the use of it, saith he: glad∣ding and re∣freshing is the very bound and limit set unto us in the use of the creatures; if we trans∣gresse that bound, we ab∣use them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ad Rom. 15. Hom▪ 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Tom. 5. de Laza∣ro concio 1.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiot. Aul Gell. lib. 17. cap. 19.
• e

  1. Cor. 6. 12.
• f

  Comeditur quantum ad fa∣mem; bibitur quantum satis pudicis & castis: sunt omnia quasi comed rint & bib••rint discipli∣nam. Tert. in Apoll. cap. 39.
• g

  On Gal. 5. 24. p. 181.
• h

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mark 8. 34.
• k

  John 5. 6.
• l

  Luke 24. 21.
• m

  1. Kings 13. 15.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. paed. 2. 11.
• o

  We are hard∣ly brought to change from soft beds to hard boards. Hist. of the World. 4. 2. 11. p. 158.
• p

  Vitia longae pa∣cis & opulentae securitatis. Salv.
• q

  Chap. 4. § 14.
• r

  James 5. 7.
• s

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cl. Al. Paed 2. 1. pag. 103.
• t

  Plures cum sint vino sobriae, ci∣borum largitate sunt ebriae. Hier. lib. 2. op. 17.
• u

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cl. Mex. Pop. 2. 7. pag. 127.
• x

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Loco laud. pag. 128.
• Matt. 26. 30. y 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. de Laz. Ser. 1. Tom. 5.
• z

  Omne benefici∣um exigit offici∣um. Lege Chry∣sost. in Gen. cap. 12. Hom. 32. Man must not be like his bel∣ly, what it re∣ceives to day, it forgets to morrow, and when it is full it thinks of temperance. Translated out of Basil. de jeju∣nio. p. 281. Psal. 154 10.
• a

  Lord Cooke Pref. Littlet.
• D. 5. 563.
• b

  Ila semper ce∣medendum est ut cibum oratio sequatur, & Le∣ctio. Hier. epist. lib. 1. cp. 35. pag. 47.
• c

  Vt à Deo pa∣sti, in Deum vi∣vant.
• d

  Isa. 33. 16. Calv.
• e

  Job 35. 6, 7, 8.
• Aug. de civit. 10. 5.
• g

  L••ge S. Basil. in Her. Hom. 7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h

  Bp. And.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Protrept. p. 53.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, loco laud.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. loco laud. p. 48.
• m

  Lib. 3. ca. 24. pag. 281.
• Leg. Chrysost. ad popul. Antioch. Hom. 9.
• n

  Advancement. pag. 6. Object. 1.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o

  Pag. 56.
• Haec Antidotus, sive aroma, &c.
• p

  The soul hath no more nourishment from this kinde of philo∣sophy, then the body hath from nuts. transl. out of Clem. Alex. Strom. lib. 1. p. 199.
• q

  Advancement. 106.
• Presace pag. 21.
• Eccles. 38. vers. 26. ••2 Eng. 25.
• Vers. 39 nisi qui adj••••••rit animum suum. &c.
• r

  Luke 9. 62.
• s

  Psal. 129. Micah 3. 12.
• t

  Jer. 4. 3.
• u

  Job 4. 8. Hosea 8. 7. & chap. 10. vers. 12. 13. G••lat. 6 7. 8.
• x

  1 Cor. 15. 36. John 12. 24. Chrysost. in lo∣cum Hom. 41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z

  1. Chron. 12. 31.
• a

  Lib▪ 1. de Inst. p. 34.
• b

  Deut. 6. 20.
• c

  Luke 2. 46▪
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Gen. Ser. 1.
• I.
• Fornace slam∣mco.
• See Plin. nat. Hist lib. 2. c. 65. Aug. de Civit. Det. lib. 16. Cap. 9. Lact. lib. 3. cap. 23.
• Capacem Dei non implet mi∣nus Deo, Tu De∣us diligenti Te quantum praeci∣pis, o••••endes Te & sufficis ei. Aug. Conf. 12. 15.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 12. 29.
• g

  Gen. 45. 20.
• h

  Hab. 2. 6. 9.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Isid. Pelus. lib. 2. ep. 135.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Psal. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l

  Isid. Pel. lib. 2. ep. 156.
• m

  Job 38. 45. 6.
• n

  Psal. 14. 2.
• o

  Chrysost. in Gen. Hom. 12. Neere the middle. Ad Pop. Ant. Hom. 9. Lege Hom. pri∣mum S. Basil. in Hex.
• p

  2 King. 6. 6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q

  26. 7.
• r

  1 Sam. 2. 8. Cardines Poli.
• s Reade Pol. Virg. lib. 4 ca. 9. Where they would make us beleeve that Anna prophe∣sied of Car∣dinall Pole, or others the Popes Cardinals, so making them elder then the Moon.
• t

  Fundavi! ter∣ram super bases ejus Trem. Psal. 104. 5.
• u

  Tcrrae in se locus est. Psin. Hist. 2. 65.
• v

  Inter Arcana naturae. Alsted de Terra.
• x

  Psal. 75. 3.
• y

  Lact. lib. 7. cap. 9. M. Faelix p. 22. in fol. See Hist. of the World lib. 1. cap. 10. sect. 10. Lactant 2. 2.
• z

  Magis videtur quod non vide∣tur B. Juel ar∣tic. 8. pag. 402.
• a

  Deut. 33. 3. Trem.
• b

  Lucian Icaro Menippus. Ridentem dicere verum, &c.
• c

  2 Chron. 5. 13, 14.
• See Chrys. Ad Pop Ant. Hom. 15.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chysost. in Gen. cap 2. Hom. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Bas. in Hex. Hom. 2.
• e

  In resunectio∣nem suturam, omnis natura meditatur. Ex∣pectandum etiam corporis ver est. Minut. Felix. p. 24. in fol. l. 19 The Spring is the resurrecti∣on of the year; And conso∣nant to reason it is, That man, for whom all things spring and rise again, should have his spring and rising too. Tertul.
• f

  Heb. lect. 5. c. 1. vers. 10.
• Reade Isid. Pe∣lusiot. lib. 2. cp. 135.
• g

  Chrysost in Ephes. Hom. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h

  Mar. Aur. Ant Medit. l. b. 6. sect 49. pag. 94. See Cic. Offic. 3. p. 141. Chrysost. Ibid.
• 1 Plin. Nat. Hist. lib. 11 cap. 5 6. 7 8. & 30. Basilii cp. 168. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k

  Job 11. 7.
• l

  Deus ita est Arti••••x magnus in magnis ut non minor sit in par∣vis. &c. Aug. de civit. lib. 11. cap. 22. Nusquam natu∣ra magis tota quam ta mini∣mis. Plin. Nusquam poten∣tior natura quàm in maxi∣me ••••agilibus.
• m

  P. 107.
• n

  Psal. 148. 9. 10. Quicquid essentiâ dignum est id etiam sci∣eutiâ. Novum organ. 1. 120. Creatorem non in coelo tantum mirantur, & ter∣râ, sole, oceano, elephantis; came∣lis, &c. sed in minutis queque animalibus, for∣mica, culice, muscis, &c. Hier. lib. 2. Ep. 22. p. 268.
• o

  Isa. 40. 12. 17.
• p

  Cymini sector. Adv. p. 69.
• q

  Datur maxi∣mum & mini∣mum in utroque genere.
• r

  Hist. of the World p. 1. 5. 8. Dr Hak. Apol. 3. 2.
• s

  See Plin. Nat. Hist. l. 8. cap. 12. L. Ver. Hist. vi∣tae & mortis pag. 72. Alsted Phys. pars 6. cap. 5.
• t

  1. Macc 6. 37.
• u

  Cap. 40. 19.
• 9. 19.
• Plaut. cur. Act. 4 scen. 4.
• ^y Maxima è minimis suspen∣dens. Adv. p. 112. l. 2. Hist. of the World. A. 2 vers. 13. 4. chap. 16. 2.
• x

  Populátque in∣gentem farris a∣cervum curcu∣lio. Virg.
• z

  Grimstone Hist. of the Nether∣land. p. 39.
• a

  Joel 2. 20. 25. A locustis, à ma∣ribus, genus omne occiditur at que arroditur frugum. Arnob. lib. 1. p. 3. in fol. vic. com.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c

  Pag. 819. Anno 1586.
• d

  Job 5. 23. Hos. 2. 18.
• II.
• e

  Multi nonnul∣lam man suctudi∣nem prae se fc∣runt quans diu blanda omnia & amabilia ex∣periuntur: at ve∣rò qui eundem servat modestiae tenorem ubi pungitur & irri∣tatur quotus∣quis{que}? Cal. Inst. lib. 3. cap. 7. § 4.
• f

  Et vino tortus & ira. Hor.
• g

  Fortescue. chap. 22.
• h

  Poeta perturba∣tiones, non inscitè appellat torturas, quod ab iis se∣creta &c. Aug∣ment. l. 8. p. 252.
• Jer. 5. 22.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Cor. Hom. 4.
• l

  Job 38 10. 11. 12.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Hex. Hom. 4.
• n

  Psal. 93. 3, 4.
• o

  Jer. 15. 12.
• p

  Melc. Ad. vità Luth.
• q

  Zech. 5. 7.
• r

  Exod. 18. 11.
• s

  Psal 110 2.
• t

  Act. 12. 11.
• u

  Dan. 3. 29.
• Charron.
• x

  Elementa non ponderan•• in pro∣prio loco.
• z

  Voluptate frui maxima volut∣tas.
• a

  Non reddit o∣racula nisi con∣strictus.
• b

  Job 1. Natura vexata prodit seipsam.
• c

  Vicisse volup∣tatem voluptas maxima. Gro••. 243.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. de Anna ser. 6. p. 946.
• e

  Jussisti domine, & sic esi ut om∣nis inordinatus affectus sioi sit Poena.
• f

  Revel. 6. 16.
• g

  2 Esdr. 9. 11, 12.
• h

  Latent animos temperatos, illu∣dunt curiosis, qui putant cuncta ad certas causas re∣ducere manife∣stas & irrident salutare Asylum illud occultae pro∣pri. tatis. Scalig. exercit. 218. 8.
• i

  Scalig. Ibid. Plin. nat. Hist. lib. 9. cap. 25.
• Apua.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diod. sic. lib. 1. pag 31.
• l

  Job 41.
• The ship-ma∣sters phrase.
• m

  2 Thes. 1. 10.
• n

  1 Thes. 1. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Chrys. Hom. 22. in ep. Ad Eph.
• b

  Plin. nat. Hist. 2. 8. & cap. 38.
• III.
• d

  Job 38. 30.
• e

  Psal. 147. 17.
• f

  Job 38. 29.
• g

  Psal. 127. 18. 104 3.
• h

  Job 38. 22.
• i

  Heb. 1. vers 3. Lect. 2. Tranquillus do∣minus tranquil∣lat omnia: quie∣tum afficere qui∣escere est. Cal.
• k

  Aves sine pa∣••••i••onio viv••at. M. Faelix in sol. p. 25. lin. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. ad Pop. Ant. Hom. 12.
• l

  Job 36. 16. and 36 27.
• m

  Prov. 30. 4. Isa. 9.
• n

  Hist. lib. 1. c. 7. § 6.
• o

  Job 38. 6.
• p

  Esay 50. 3.
• q

  Job 37. 16.
• r

  Jer. 14.
• s

  Leg•• B••••sil. Hex. Hom. 5. p. 47.
• t

  2. Kings 3.
• u

  Job 37. 1.
• x

  Hor. car••. 1. od. 34.
• y

  D▪ Hall. con∣temp creat.
• z

  Job 37. 23. 4.
• a

  Vo••a communia sunt nives diuti∣ras sedere, tellus illo modo se∣mentiscit. Plin. nat Hist. lib. 7. cap. 2.
• b

  Job 38. 22.
• c

  D•• Bart. 2 day.
• d

  Verse 23.
• e

  J••sh. 10. 11.
• f

  Job 37 23.
• g

  Verse 12.
• h

  Psal. 148. 8.
• IIII.
• i

  Esay 58. 14
• k

  Chrysost. Hom. ad Pep. Ant.
• l

  If that ascend∣ing line could be drawn right forwards, some that have cal∣culated curi∣ously, have found it five hundred yeares journey unto the starrie heaven. D^r Hall con∣temp.
• m

  2. Thes. 1. 10.
• n

  Acts 7. 55.
• o

  Bright. Revel. 2. 13 p. 33.
• p

  Luke 9. 51.
• q

  1. Pet. 1. 13.
• r

  Chrysost. in cap. 6. ad Eph. Hom. 23.
• s Chrysol. serm. 24. de servo vi∣gili pag. 81.
• s

  Chrysost. Tom. 1 de poenit. con∣tinent.
• t

  Amos 9. 6.
• u

  Psal. 150. 1.
• x

  Dan. 12. 3.
• y

  Matt. 13. 43.
• z

  1. John 3. 2.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Basil. Hex Hom. 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  1. John 3. 3.
• c

  Ephes. 5. 26. 27.
• d

  Rev. 21. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e

  2. Kings 2.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys Tom. 5. de resur. serm. 33.
• g

  Esse Deum cre∣dunt tamen in perversitale perdurant. Sal. de Prov. 4. p. 100. subjungit ad pudorem, &c. Sal. Ibid.
• •• 2. Pet. 3. 11.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A••l illu•• coelum coeli; etiam terrae nostrae coelum ter∣ra est. Aug Conf. l. 12. ca••. 2.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• o

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• v

  Leg. Clem. A∣lex. ad Gentes. pag. 31.
• x

  Reade Plut. in the life of Pericles. Morneus de Verit. Rel. Sol quasi solus, &c. Cic. de di∣vin.
• y

  Leg. Basil. Hex. Hom. 6.
• z

  Exercit. 99. 3.
• a

  Deut. 29. 29.
• b

  Psal. 19. 6.
• d In solem in∣••••••e, coelo affix∣us, sed terris om¦nibus sparsus est, pariter prae∣sens ubique in∣terest, & misce∣tur omnibus; nus∣quam 〈◊〉〈◊〉 cla∣〈…〉〈…〉 d•• violatt••••. Quanto magis Deus, &c. a q••o nullum potest esse secre••••, tenebris interest, &c. M. Min. Felic pag. 27. in sol.
• c

  Psal. 139. 7. See Chrysol. Ser. 2. pag. 5. 6.
• e

  Num. 23. 21.
• f

  Mysterium opu∣lentumgratiae, admirabile com∣mercium: pecca∣ta nostra, non no∣strae, sed Christi sunt; & justitia Christi, non Chri∣sti, sed nostra est. Ex nanivit, &c. Quomodo in peccatis nostris dolet & confun∣ditur, hoc modo nos in illius ju∣stitia laetamur & gloriamur. &c. Luther in Psal. 22.
• g

  Psal 90. 8.
• h

  Prov. 19. 3.
• i

  Vera humilitas perpetua adora∣tio, pia vita per∣petua oratio.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joh. 1. 14.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Tom. 5. Ser. 31. Chrys. ••.
• m

  Solem, qui vi∣dendi omnibus causa est, videre non possumus: radiis acies sub∣movetur, obtutus intuentis hebeta∣tur: & sidiutius in spicias, omnis visus extinqui∣tur. M. Minut. Felic. pag. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cl••m. Alex. ad Gentes. p. 39. We must not measure an in∣finite God by a finite under∣standing. Lege Cal. Inst. lib. 1. cap. 13. sect. 21.
• n

  Exod. 19. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• Vol. 5. ad cos qui scand. 862. & 865.
• p

  Prov. 30. 15
• q

  Job 28. 7.
• r

  Exod. 19.
• s

  Psal. 125. 18.
• t

  Job 36. 3.
• u

  Job 37. 23.
• Psal. 97. 2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x

  Occul•••• justa & justè occulia.
• Lectur. 19.
• y

  Hom. 8. in Hex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 94.
• a

  Amos 5. 8.
• b

  Aug. de Civil. lib. 12 cap. 20.
• c

  Respice Trem. Eccles. 7. 14.
• d

  Basil. in pri∣mum Psal. p. 113.
• e

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Chrys. ad Pop. Ant. Hom. 23. p. 268.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Ibid. Hom. ult. 77. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 817.
• g

  Drexelius 4. 2.
• h

  Job 38. 20.
• i

  Chrys. Ibid.
• k

  Nemopervaldè dolere & diu: aut extinguetur aut extinguet. Sen. ep. 78.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Chrysost. Tom. 1. Hom. 30. p. 338.
• m

  Lect. 14.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Eur p. Orest p. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herc. fur. p. 4.
• o

  Cor. 3. 18.
• p

  Vide August∣de civit. lib: 12. cap. 6, 7.
• q

  Male qu••ritur unde mal••m ef∣ficiatur.
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Basil Hex Hom: 2 pag 18, 19.
• s

  Mark. 10. 51.
• t

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ad Ephes. Hom. 12.
• u

  Wisd. 17. 5.
• x

  Act. 12. 7.
• Isa. 58. 10. Psal. 112.
• y

  Act. 12. 11.
• z

  Exod. 10. 23
• Preface. p. 19.
• a

  Imminentium nescius. Tac. de Paeto. 15. 2.
• b

  Preces hirudo curarum. Me∣lanch.
• c

  Precatio est ge∣mitus inenarra∣bilis desperanti∣um dese. Luther in Gen.
• d

  Melac. 1. 8.
• e

  Preface pag. 20.
• f

  Hoc erat sum∣mū decus nobili∣bus nibil prorsus tenere doctrinae; & gloriati sunt etiam nobiles hoc nomine, quod non essent clerici, quemadmodum vulgò loquunt•••• &c. cal. in Dan. cap. 1.
• g

  Of wisdome first book: chap. 49. pag. 203.
• h

  As the Rose the Queen of flowers, so she the Queen of Queens, and of Kings also for Religion, pie∣tie, magnani∣mitie, justice: you cannot question what Rose I mean, sith so she was by desart, and descent. Lord Cooke Preface to Littleton.
• Page 13.
• i

  Chap. 1. p. 6. and chap. 2.
• Pag. 18. & 24.
• Preface, pag. 26.
• k

  Quint. Ins••it. lib. 1. cap. 2.
• l

  Ne{que} disjuncti Doctores, sed iidem erant vi∣vendi praecepto∣res at{que} dicendi: ut ille apud Ho∣merum Phoenix. Cic. orat. p. 140. in fol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Hom. Il. 9. p. 328. Doctrin â ore te∣nus imbutus, ani∣mum bonis arti∣bus non imbuc∣rat. Tacit. lib. 15. cap. 11.
• m

  Aug. de civil. 18. 52. A Elian. de var. Hist. l. 3. Advanc. first book pag. 60.
• n

  Aug. de verbis Domini se. 16. & de civit. Dci lib. 3. cap. 1. Res nulla mine∣ris constabit pa∣tri, quam filius Juven 7.
• o

  School. p. 23.
• p

  Vpon Jude. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q

  pag. 11.
• r

  Chrysost in Eph. Hom. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Preface p. 8. Book. p. 97. & 98.
• t

  Naturanon sa∣cit saltum.
• Pucril.
• v

  Nomina & verba declinare inprimis pueri sciant: ne{que} enim aliter pervenire ad intellectum sèquentium pos∣sint. Quod eti∣am, &c. Quint. orat. lib. 1. cap. 4.
• x

  Plin Nat. Hist. 35. 10.
• M^r Brook.
• M^r Horne.
• a

  Multorum in∣geniorum magnae dotes veluti de∣biles & ipsa pau∣pertate aegrae ja∣cent. Barcl. Euph. 3. 226.
• x

  Pag. 71. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Tom. 5. serm. 55 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. in Gen. Hom. 44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Reade As∣cham. schol. p. 13.
• z

  Pag. 44.
• a

  1 Cor. 12. 17. 19, 20, 21, 22.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrysost. Ibid. Hom. 32. juxta cap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  Avila's Spiri∣tuall epistles. 15. pag. 130.
• c

  Exod. 28. 30. Quae & qual a fuerint non con∣slat.
• d

  Judg. 7. 17.
• e

  2 Cor. 12. 14.
• f

  Avila's Spiri∣tuall epist. Ibid 131.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Hom. Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 12.
• h

  Cogi eos dicit, qui exemplo Pe∣tri Judaizabant. Galat. 2. 14. Bez.
• A curious and delicate fa∣brick, so preci∣ous 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.
• i

  Advanc. B. 2. 272.
• k

  Asch. Fox. p. 62.
• l

  Exod 25. 20.
• m

  Eph. 4. 25.
• n

  M. Aut. medit. B. 1. sec. 15. pag. 14. Societas nostra apidum fornici si••ilima. Sen. epist.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• o

  M. Aurel Aut. Medit. ••. 6 sect. 49. p 94.
• p

  Boni viri me pauperan••, mali ditan••. Plaut.
• q

  Book pag. 44.
• r

  Prov. 31. 27.
• f

  Magister Artis ingeni••que largi∣torventer. Pers∣prol.
• t

  Matth. 25. 36▪
• u

  In Ephes. cap. 4. Hom. 16.
• ^x Nè quis teme∣rè s••os fines transiliret, ejus∣modi vivendi genera vocationes appellavit; suum ergò singulis vi∣vendi genus est quasi statio, &c. Cal. Inst. lib. 3. cap. 10 sect. 6.
• a

  Esay 62. 10.
• b

  See Hist of the councel of Trent. book 2. p. 252. See pag. 216. Non magis de pascendo gr••ge cogitant, quàm sutor de arando. Cal. Inst. 4. cap. 5. sect 12 & 13.
• c

  1. Pet 4. 10.
• d

  B. Andr.
• c

  Parents will have their chil∣dren disciples and teachers together, they would have them cleanse others before themselves are cleansed.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Nazian. oral. 21. pag. 378.
• f

  Book of Mar∣tyr. p. 1510. Reade Isid. Pe∣lus. lib. 3. epist. 127. & lib. 4. epist. 40.
• g

  Rom. 15 29.
• In nubibus.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h

  Asch. Toxoph. p. 58. 2^d. side.
• i

  Consuctudo contra naturam Tyrannis quaedā est: & citò ac levi occasione corruit. De Aug. 6. 10.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Cor. 10. 14.
• l

  Nullum tam sordidum ac vi∣le opus (in quo, modò vacationi tuae pareas) quod non coram Deo resplendeal & pretiosissimum habeatur. Cal. Inst. lib. 3. c. 10. sect. 6.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isid. Pelus. lib. 2. ep. 147.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 asha∣med, who per∣haps hath ma∣ny servants at∣tending upon him, and im∣ployed about him, when, in the mean time, the Master doth nothing; let such an idle person be a∣shamed.