A Childs Patrimony, Part 1 · Chapter 10

A Childs Patrimony · Part 1 · Chapter 10

p. 166CHAP. 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 thereunto.

THE Lord hath diſpoſed us in the civill Body, as He hath the members in the naturall; one needing another, and ſerving for the good of another, and all for the common good: The foot ſaith not, if I had been the hand, I had ſerved the body; nor ſaith the hand, if I had been the head, I had ſerved the body, every member in his proper place doth his proper office, for therefore hath the wiſe Diſpoſer placed it ſo. God hath ſet the members every one of them in the body, as it hath pleaſed Him aa1 Cor. 12. 17. 19, 20, 21, 22.1 Cor 12:171 Cor 12:191 Cor 12:201 Cor 12:211 Cor 12:22; And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot ſay unto the hand, Iforeign, &c. Chryſoſt. Ibid. Hom. 32. juxta cap. foreign. have no need of you. Nay, much more thoſe members of the body, which ſeeme to be more feeble, are neceſſary; The Lord ſo tempering the body together, that there ſhould be no ſchiſme in the body. Even ſo in the body politique.

God hath given to ſome the preheminence, and principalitie of the head. They muſt look to their influence. They are reſembled to the head for weightie cauſes: who can conceive the manifold inſtruments of the ſoul, which are placed in the head? the conſideration whereof inſtructeth very much.

It is an high point of honour to be head, and Lord over others: ſo is it an high point of ſervice; It will not be impertinent to remember the words of a great Divine and devout p. 167Spaniard, to his great Lord bbAvila's Spirituall epiſtles. 15. pag. 130., which are theſe. Looke upon the Lord of men and angels, whoſe perſon you repreſent. He that ſits in the place of another, it is but reaſon, that he have the properties of Him, Whoſe place he repreſents. A Lord of vaſſals is a Lieutenant of God. There is nothing, to which great Lords ought to attend ſo much, as truly and cordially, (and like men, who live in the preſence of God) to remaine ever faithfull, and firme to Him, without hanging either to this way, or to that. And this will be eaſily performed, by that great man, who ſhall attentively conſider, That he is but the Miniſter of God, as one, who but meerely executes, and muſt not exceed the Commiſſion, which is given to him. God places not great Lords in the world, to the end that they may do, and undo, what they liſt; but to execute the laws of His holy will. And though they may account themſelves Lords, yet are they ſtill under the univerſall Lord of all, in compariſon of whom, they are more truly vaſſalls then their vaſſalls are theirs, and their power is as truly limited as their vaſſalls power is, for as much as concernes the dispenſing with what they ought to do. So much to his dutie, whoſe office is to be the head of the body: how great that office is, and how ſtrong the engagement for the anſwerable diſcharge of the ſame: Others He hath made Seers, as the eyes of the body; ſuch grace and excellency He hath given them. They muſt look to it, that their eye be ſingle: ſingle towards their Maſters glory. Theſe conſiderations will help much hereunto; firſt, That they are called His holy ones, upon whom the Lord hath put the Vrim and the Thummim: ſuch excellencies, we can neither expreſſe nor conceive ccExod. 28. 30. Quae & qual a fuerint non conſlat.Exod 28:30: 2. That, the higher their place is, the lower their ſervice. The eye muſt obſerve how the feet walk; The more proper and peculiar their perſons are, the more common ſervants they are; They muſt obſerve how the hands work: nor ſo only, they are a leading hand, look on me, and do likewiſe ddJudg. 7. 17.Judg 7:17, for they are as the Ship Admirall that carryeth the Lanthorn: but of this a little after.

The third conſideration is; That the Apoſtles were ſent forth; as if they had neither bellies to feed, nor backs to cloath: (yet neither did want) as men of another world▪ p. 168divided 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 ee2 Cor. 12. 14.2 Cor 12:14, is a ſtanding rule. At that inſtant, ſaith that devout Spaniard, doth that perſon ceaſe to be publique, when he hangs never ſo little towards the particular; he muſt ſtand like a ſtalke of a ballance, no wayes bending; Laſtly then, I will remember (for it is very uſefull) how that grave Divine ffAvila's Spirituall epiſt. Ibid 131.writes to him, whom God had ſet as an eye in the body.

Your Lordſhip muſt conſider, that as you are ſet as an eye in the body, ſo hath He placed you in the eyes of many; who take that to be a rule of their lives, which they ſee you do: make account that you are, ſeated in a high place, and that your ſpeech and faſhions are ſeen by all, and followed by the moſt men. Take it for a point of greatneſſe, to obey the laws of Chriſt, our Lord; without doubt, inferiour men would hold it an honour, to do that which they ſaw practiſed by great perſons. And for this reaſon, I beleeve, that the Prelates of the Church, and the Lords of the world, are a cauſe of perdition, to the moſt part of ſouls. I beſeech your Lordſhip, that as you are a particular man, you will look into your ſelf with a hundred eyes; and that you will look into your ſelf with a hundred thouſand, as you are a perſon, upon whom many look, and whom many follow. And take care, to carry both your perſon, and your houſe, ſo orderly, as the Law of Chriſt requires; that he who ſhal imitate your Lordſhip, may alſo imitate Chriſt our Lord therein, and may meet with nothing to ſtumble at. The vulgar is without doubt, but a kinde of Ape. Let great men conſider, what they do, for in fine that will be followed, either to their ſalvation, if they give good example; or for their condemnation, if it be evill. I will adde one thing more, and it ſhall be the ſpeech of Sarpedon to his brother Glaucus, it is worth all mens knowledge. Come on brother, we are Lords over others, accounted Gods upon earth; Let us ſhew that we p. 169are ſo, indeed and not in name. Our work muſt evidence our worth. They, who are the higheſt Lords, muſt, in point of good ſervice to their countrey, be the loweſt ſervants. They, that are above others in place, muſt ſhine before others in vertue: They, that eat of the fatteſt, and drink of the ſweeteſt, and ſo have the beſt wages, muſt, by the rule of propertion, do the beſt work: And this, that our underlings, ſuch, who are inferiour unto us, may have cauſe to ſay; theſe are honourable perſons, and they walk honourably; they are prime, firſt, and principall men amongſt us, and they are, as their preheminence in place imports, the firſt and formoſt in every good and honourable action. So Sarpedon ggforeign, &c. Hom. Iliad. foreign. 12.encourageth his brother, That, as two worthy perſons, they might do worthily; and it is worthy every mans knowledge that hath preheminence above others.

And ſo much to aſſure us, what the dutie of thoſe great officers is, who are ſet as the head over the body, and as guides and lights thereunto: They guide all; They muſt be be well able, well to guide and command themſelves: for as they guide, ſo the people follow (their example is a command hhCogi eos dicit, qui exemplo Petri Judaizabant. Galat. 2. 14. Bez.Gal 2:14) if well, they follow well; Being like ſheep, aA curious and delicate fabrick, ſo precious for uſe, that it ſeemes to be made of finer mould then the reſt of the body: But that it ſhould be made of the ſame matter wherof Bricks and Tyles are, ſheweth that God is admirable in working, Chryſ. to the people of Antioch, Hom▪ 11. wandring cattle, which will drive well in a flock, but not ſingle and alone iiAdvanc. B. 2. 272..

And as this may inſtruct us touching the dignity of thoſe perſons, who are as the head and eyes in the body: ſo may it informe us touching our obedience to both: for from this little empire in this world, obedience to the head is ſtrongly inforced. The beginning of all motion, all the knots and conjugations of ſinews are in and from the head, they have their head there; which teacheth, that the bodies motion is by law from the head. And for the eye it is notable, which one obſerveth, how obſervant all are of it, and to it kkAſch. Fox. p. 62.. So much to thoſe principall officers, ſo fitly reſembled to thoſe principall parts in the body.

Others the Lord hath ſet as hands to the body, as feet others; every one in his proper place and ſtation. In the body naturall, the eye hath the gift to ſee, not to go; The foot p. 170to go, not to ſee: In the great body of the world it is ſtill as it was, Hirams countrey yeelded excellent timber and ſtone; Salomons countrey good wheat and oyle: ſo in the body politique, one needs another, one ſupplyeth the need of another; ones aboundance, the others want. Hereto we are called and ſtand bound as our callings are: And to this end, according to the diverſitie of callings, God hath given diverſitie of gifts, for the diſcharge of the ſame, and better correſpondence each to other: and all this, that there ſhould be neither lack nor ſchiſme in the body, but that the members ſhould have the ſame care one of another. It were a monſtrous thing, ſaid the Oratour, if one arme ſhould ſeek the ſtrength and ſpirits of the other, that it ſelf might exceed its proportion in both, and leave the other arme ſhrunk and withered: ſo were it, for one man to graſpe unto himſelf the good and livelihood of another, not caring, ſo himſelf be increaſed, how faint, feeble, and impoveriſhed the other be. This were monſtrous in nature, it is as monſtrous in politie. We may recall here the words of that Divine before mentioned. There is no ſtate, but would periſh and be undone, if publique buſineſſe ſhould be lead after the pace of particular affections.

Our relation, I mean our callings, wherein we are placed, ſhould be a great meanes to ſodder us together, and to make us look, as the Cherubins llExod 25. 20.Exod 25:20, with our faces one towards another, for the good each of other, for we are members one of another, mmEph. 4. 25.Eph 4:25; a feeling expreſſion, there is much in that, nay, all, to make us ſeek the peace and well-fare each of other. We are all born to be fellow-workers, and fellowhelpers, as the feet, hands, and the eye-lids, as the rowes of the upper and under-teeth, ſaith the Philoſopher nnM. Aut. medit. B. 1. ſec. 15. pag. 14. Societas noſtra apidum fornici ſi…ilima. Sen. epiſt.. And to the ſame purpoſe, ſaith another; Humane ſocieties makes us like Arch-buildings, wherein one ſtone holding up another, makes the whole frame to ſtand faſt and 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 p. 171ſound uſe thereof, for thus he ſaid: As ſeverall members in one body united, ſo are reaſonable creatures in a body divided and diſperſed, all made and prepared for one common operation. And this thou ſhalt apprehend the better, if thou ſhalt uſe thy ſelf often to ſay to thy ſelf, I am a member of the maſſe and body of reaſonable ſubſtances,foreign and not a part; for then, thou doeſt not yet love men from thy heart; and thou doeſt exerciſe thy bountie, or talent, upon this ground barely, that it is a thing convenient and fitting: but when thou doeſt exerciſe it as thou art a member, then thou doeſt it as one doing good to thy ſelf, when thou doeſt good to others.

So much of callings, and how, in the proper uſe and exerciſe of them, they help to ſodder and cement men together.

Now, becauſe there are callings miſcalled, callings, but are not ſo; ſerving only in the nature thereof, and not by accident, to enlarge the bounds of Satans kingdome: becauſe, I ſay, ſuch callings there are falſely ſo called, I will adde a word, touching the choice of callings, and make ſome enquiry, touching the lawfulneſſe of the ſame, and how we know them ſo to be; for the lawfulneſſe of a calling gives the minde a ſettledneſſe, and ſure ground for comfort.

Firſt then, I would not chooſe ſuch a calling, which hath more dependance upon the humours of men, then upon their neceſſities: which is taken up, or laid down, according as fancy leadeth, not as right reaſon guideth: ſuch callings there are, I may not ſay, unlawfull, but I would not chooſe ſuch a calling, ſo I ſay. Nor ſuch a calling would I chooſe, which, without more ſpeciall care and fore-ſight, will be quickly perverted from its own primitive nature, and firſt inſtitution, to ſupply the inſtruments of luxury, exceſſe, pride, vanitie; ſuch callings there are alſo, and very lawfull they are, and ſome there have been and now are, who uſe them lawfully: And they who do contrary, do not therefore make the callings unlawfull. But yet I only ſay, I would not chooſe ſuch a calling for my childe; conſidering the ready bent of our natures, how hardly we ſtand firme on firme p. 172ground. What danger then of falling, where, by occaſion of our callings, we ſtand ſurrounded with ſnares, and, as it were, on a precipice? ſuch a calling, I would not make choice of.

Now touching the lawfulneſſe of a Calling, and how we may know it ſo to be, it will be of uſe firſt to recall what was ſpoken before; and thence then to conſider what influence my calling hath into the good of the univerſe, and how farre, as a member, I promote 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 ooM. Aurel Aut. Medit. …. 6 ſect. 49. p 94.. But this is too generall.

2. We may give more then a conjecture, what calling is lawfull, what unlawfull, by that, which was anciently ſpoken by a man of a very baſe life, and calling; I am ſaid he, by profeſſion ſuch an one, ppBoni viri me pauperan…, mali ditan…. Plaut.whom good men would cruſh, quite ſtarve and ſhrink up: but wicked men put life in me, they countenance and keep me in heart. Hereby we may take a certain ſcale, what callings will hold weight, and what are to be diſallowed, and to be caſt out as refuſe.

3. We may ſuſpect that for no calling, which cannot ſhew its deſcent, or pedigree in a ſtraight line from the firſt man downwards, on whom was laid (and ſo upon all our fleſh) This burden, In the ſweat of thy brows thou ſhalt eat thy bread; That is; in the travel and labour of thy body, or minde: And here the idle Gentle-man with his attendants, are diſcarded, as thoſe, who live in no calling, he and his man are leſſe ſerviceable to the place where they live, then is old lumber in an houſe, as was ſaid qqBook pag. 44.; Greatneſſe in place or eſtate gives no warrant for idleneſſe, though it doth give allowance for ſuch an attendance or retinue, as is ſutable to both; but yet ſo, as every one muſt have his office, and do his work belonging thereunto. If it was the praiſe of the vertuous woman, That ſhe did not eat the bread of idleneſſe rrProv. 31. 27.Prov 31:27; It muſt follow, that it is a diſhonour to the man, ſo to do. And if ſhe muſt look to the wayes of her houſhold, then ſo muſt p. 173he alſo, elſe he walks inordinately, and without his rule. Every one that is grown-up to fitting yeares (he that is not, his calling is to fit himſelf for his calling) muſt work the thing which is good, with his hands and with his minde; elſe he is like a member in the body, out of its place, and doing no ſervice thereunto, but a diſſervice rather, cauſing a diſgrace, like ſome exuberance in the body.

4. Laſtly we may ſuſpect that calling, that hath not its allowance and legitimation in Gods word. Not, that every lawfull calling is named there, for we cannot quickly give a name to every lawfull calling; But that it hath its deduction, and originall grant from thence. If then I finde no warrant there, for the lawfulneſſe of my calling, I am ſure to fall ſhort of comfort in it. I may encreaſe my meanes by it, but certainly I ſhall not encreaſe my joy.

So much to inſtruct us touching the lawfulneſſe of a calling and how to judge 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 diſcharge thereof. I mention this, becauſe I obſerve the moſt men working hard, and very diligent in their way; but not from a true riſe of duty: They do it, becauſe otherwiſe they could not live; if there were a means of livelihood, if men or children could live without a calling, we would care little for callings, and take as little pains about them: for we obſerve the calling is left, ſo ſoon as we have gotten a ſupport by it, and can live without it; which aſſureth us, That the belly ffMagiſter Artis ingeni…que largitorventer. Perſprol.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 ttMatth. 25. 36▪Matt 25:36) for they are unſeparable. God hath joyned p. 174wickedneſſe and ſlothfulneſſe, and we may be ſure they can never be parted. A ſlothfull ſervant is a wicked ſervant, though he may paſſe for a Maſter in the world.

But he may defend his ſloth thus (ſo I finde it in Chryſoſtome uuIn Epheſ. cap. 4. Hom. 16.Eph 4) 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 wicked ſervant. And ſo much to perſwade to duty for conſcience ſake.

2. That doing our duties to man, we neglect not our duty to God: That while we anſwer our relation, we ſtand in as members of the body, we forget not that ſtrict bond and relation we ſtand unto our head.

This is a main point, and I touch upon it here, becauſe many there are, who, ſerving their particular callings, and doing their duties there, think, that this will hold them excuſed, for their neglect in their generall calling, as they are Chriſtians. I heare the ſame pleading which was of old, why we cannot do this or that, though of infinite concernement to our ſouls both; yet we cannot becauſe our callings will not admit ſo much vacancy, or leiſure: what, not to ſerve God! what? leiſure to ſerve our ſelves, and the world, and can finde none to ſerve Him, who gave us being, and a place, with all conveniences in the world? no leiſure to ſerve Him? Theſe things ought we to have done in their place, order, and ſubordination to an higher thing; but the p. 175other thing, that one thing we ſhould not have neglected▪ Certainly, it will be a moſt aſtoniſhing excuſe, no excuſe indeed, but ſuch as will leave us ſpeechleſſe, To plead the ordinance of God, for our neglect in the ſervice of God He hath deſigned us our ſeverall callings, that there we might the better ſerve and glorifie Him: And if from thence, we ſhall plead our omiſſions therein, our excuſe will be no better then if a drunkard ſhould pleade thus for his abuſe of the good Creatures; If thou Lord haddeſt not given me my drink, I had not ſo diſhonoured thee, and my ſelf.

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

Certain it is, the Analogie or reſemblance holds well and teacheth very much between the body naturall, and the body politick; Thus in the body naturall, it is; bloud and 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 proper office in its place, then every one is out of quiet: For the p. 176good 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 aaEſay 62. 10.Isa 62:10, &c. for that Scripture is fully and uſefully explained by Tremellius: This the office of Paſtour, or overſeer, to ſeek, not yours but you, to feed not themſelves but their flock bbSee 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.. Thoſe overſeers then were truly taxed and charged of old, that they did walk as men, and did no way anſwer the office, whereto they were called, when as they ſaw nothing in their cures, nor knew nothing of them but their rents. This had been proper to him; who was in office, to be the Kings Rent gatherer, but very impertinent to him or them, whoſe office it was to prepare the way of the people: or to prepare a people for the Lord. The concluſion is peremptory, he that teacheth on teaching. So likewiſe, as we are called, and as every man hath received the gift, ſo muſt we miniſter the ſame one to another, as good ſtewards of the manifold graces of God, that He in all things may be glorified cc1. Pet 4. 10.1 Pet 4:10.

As he hath received the gift, I reſume it again, becauſe we muſt well note it; my gift fits me for my calling; my calling for my work; If I have not the gift, I muſt not affect nor enter the calling; If no calling, I muſt not venture upon the work; without a gift, all will be done unskilfully; without a calling, diſorderly; without work, unprofitably, and to no purpoſe ddB. Andr.. The leſſon is; If I have the gift I muſt fall to my work, ſuch as is ſutable and congruous to my gift and Station. So much alſo touching our abiding in that place, whereto we are called; and that we exerciſe thoſe acts, and do thoſe works, as p. 177are proper and peculiar thereunto. A word now, follows in way of caution touching the deſigning the childe to a calling, wherein Parents are commonly too early, and forward, and in one thing more prepoſterous.

Parents muſt not be too haſty here, I meane, in deſigning their children to any calling; ſpecially, not to the miniſtry, that ſacred work, ſo much ſpoken of, and ſo early reſolved upon, before Parents can have any diſcerning of their childrens fitneſſe that way ccParents will have their children diſciples and teachers together, they would have them cleanſe others before themſelves are cleanſed.. A Parent will make the childe a Preacher, ſo he is reſolved to do, for ſo boldly and unadviſedly he ſpeaks. He ſees preferment in that way, and that way the childe ſhall go, though the childe ſaith plainly he is a childe and cannot. I do but relate the Parents words, and my own knowledge. The Parent conſiders not, that he ſpeaks of great and high matters, infinitely above his reach and compaſſe. He weigheth not how weightie a burden the work of the miniſter is, and how the moſt able men haveforeign, &c. Nazian. oral. 21. pag. 378. declined from it, ſhrunk and fainted under it. If arrogancy were not in me, how ſhould I, of all wretches the greateſt, think to look into the higheſt roome and vocation that is upon the earth, ſaid humble Bradford to Father Treaves ffBook of Martyr. p. 1510. Reade Iſid. Peluſ. lib. 3. epiſt. 127. & lib. 4. epiſt. 40.. Who is fit for theſe things? ſurely he, that is beſt fitted, hath need of all; even of the fulneſſe of the bleſſing of the Goſpel of Chriſt ggRom. 15 29.Rom 15:29: And he, that hath the leaſt, muſt have ſome ſpeciall influence from heaven; elſe, what ever elſe he is fit for, he is not fitted for that ſacred function. I remember what good Biſhop Babington ſaid concerning a Church Benefice (I finde it in his good Letter to the Gentleman of Glamorgan ſhire, very worth the reading) The proprietie of a Church Benefice, ſaid he, (and he takes it from the Common-law) is neither in Patron, Parſon, nor Ordinary, the Fee-ſimple is in the Clouds; And therefore it is a great wrong In nubibus.for a man to make a commoditie to himſelf of that, which the Law cannot finde he hath, but is as farre out of the reach, as the clouds are diſtant from his handling. I know well at what this ſtriketh, and that it cuts to the quick, and heart of all Symoniacall contracts. But this alſo, we may inferre hence by p. 178way 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: (mightieforeign. words they are, ſo indeed are they in the text, and ſhould be as a ſignet ingraven on a Miniſters hands, as frontlets before his eyes, and to his feet as obvious as the light is in his way:) If thoſe words alſo, which the ſame Father hath in his Latine Tract, (if that be his) upon Matth. 24. 27. Ruler over All his goods; That All are the ſouls of men, for they are all: If, I ſay, thoſe words were thought of and conſidered, it would make the ableſt men to ſhrink at the very thought of the Miniſtry, that high calling, of being a Ruler over all; And yet, how ſmall a matter doth it ſeeme? how lightly do we ſpeake of it? how eaſie doth it lye, even like a feather, upon ſome mens ſhoulders? Thus much in way of caution, becauſe I obſerve Parents ordinarily ſo farre out of the way in a prepoſterous deſignation of their children. The leſſon is; But ſtay a little, while we heare how a man hhAſch. Toxoph. p. 58. 2^d. ſide.of much learning and of no leſſe judgement, hath leſſoned parents in this point, and this foureſcore yeares ago, his words require our marke; theſe they are.

This perverſe judgement of fathers, as concerning the fitneſſe and unfitneſſe of their children, cauſeth the Commonwealth have many unfit Miniſters: And ſeeing that Miniſters be, as a man would ſay, inſtruments, wherewith the Commonwealth doth worke all her matters withall; I marvell how it chanceth, that a poore Shoo-maker hath ſo much wit, that he will prepare no inſtrument for his Science, neither Knife nor Aule, p. 179nor nothing elſe, which is not very fit for him: The Commonwealth can be content to take at a fond fathers hand, the riffe raffe of the world, to make thoſe inſtruments of, wherewithall ſhe ſhould work the higheſt matters under Heaven. And ſurely an Aule of Lead is not ſo unprofitable in a Shoo-makers ſhop, as an unfit Miniſter, made of groſſe metall, is unſeemely in the Commonwealth. Fathers in old Time, among the noble Perſains, might not do with their children as they thought good, but as the judgement of the Common-wealth alwayes thought beſt. This fault of fathers bringeth many a blot with it, to the great deformitie of the Common-wealth: and here ſurely I can praiſe Gentle-women, which have alwayes at hand their glaſſes, to ſee if any thing be amiſſe, and ſo will amend it, yet the Common-wealth, having the glaſſe of knowledge in every mans hand, doth ſee ſuch uncomelineſſe in it▪ and yet winketh at it. This fault and many ſuch like, might be ſoone wiped away, if fathers would 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 cannot think any childe equally inclined to this and that all alike. There is a ſpeciall bent and byas of nature, and thence a fitneſſe and more peculiar aptneſſe to this rather then to that in the moſt children. A proprietie very hard to finde out; Therefore we muſt follow nature iiConſuctudo contra naturam Tyrannis quaedā eſt: & citò ac levi occaſione corruit. De Aug. 6. 10.as cloſe as we can, and uſe all the helps this way to make diſcovery of the childes inclination, which, being well underſtood, brings in a very p. 180pretious commodity. The childe diſcovers himſelf beſt, when he thinks the Parent obſerves him leaſt. The more careleſſe the parents eye ſeems to be (it ſhould never be careleſſe, though ſometimes ſeemingly ſo) the more ſerious the childe is, and the more diſcovers his inclination. Or, if the childe be more reſerved (as it is cunning enough to deceive it ſelf and others too, in that which moſt concerneth its good) then note the childe well in the kitchin, I mean, in ſuch a place, he ſuſpects not his Parents eare or eye, then he may be underſtood. Therefore there is great need, that ſome wall ſhould have an eare, and ſome open place a ſpiall: as much need there is of ſome truſty ſervants, with whom the childe will be open and plain, for if he or her be faithfull to God and the Parent, they may do, and in nothing more, very good and faithfull ſervice this way.

The Cautions here are theſe.

1. That Parents do not give too much heed and credit to the light divinations and conjectures they take from the motions of childehood or youth, which are as unſtable and uncertain as the water, and may deceive the Parent exceedingly, and commonly do.

2. Nor muſt the Parent credit what children ſay; they are very ſubtil to hurt themſelves, and very cunning for their own ends (Nature teacheth them.) A childe will ever ſeem to bend to this or that, ſo farre as he, in his fore-ſight, which is none, may think it makes for his eaſe and libertie, which he thinks a change may bring (as the aſſe in the fable;) and if he may, to the writing-ſchool, then he is ſure of it; the Latine ſchool is too cloſe for him; he is, for his good, too much pent up there. Here we may obſerve how the childe will turn and winde himſelf in to the Parent. The childe will make the Parent beleeve, that he can no way skill of the book, but of any courſe elſe very well, what the Parent will, for that way his ingenie doth bias him: ſo the childe will ſay, and ſo the Parent beleeves him; whereas his bent is onelyonly that way, which he thinks may give him more libertie, ſcope and elbow-room in the world. Therefore the p. 181Parent muſt be as wiſe as a ſerpent, for the childe is not ſo innocent as a dove: It is the very maſter-piece of a childes cunning to deceive and hurt it ſelf. A Parent then muſt not hearken to the childe, but to his own diſcerning of the childes parts, and accordingly he muſt fit him with generall inſtructions, making him as capable as he may, and ready girt for any courſe.

But for the deſigning the childe to this or that calling, requires a clearer inſight unto the childes inclination and abilities that way, then the Parent can attain unto by his own ſtrength: and therefore the Parents work in this caſe is more ſpecially and peculiarly with God. He looks up to that Hand, which wiſely ordereth all things, and which is never looked up unto in vain. He remembers, that the Lord Chriſt prayed all the night before He choſe His Diſciples; which teacheth man what to do in matters of weight and difficultie; even to wait upon a ſecret and inviſible Hand, which way that points and directeth. And if the Parent do look up earneſtly to This Hand (which cannot be in vain) it will eaſily be diſcerned thus.

That Parent, whoſe eye is to God, carrieth the ſame ſingle towards His glory. He thinks not what advantage may come, what preferment may be had; he thinks not thereon, as on a Principall: But how the childe may receive moſt good, (he means that, which is good indeed) how he may do moſt ſervice, moſt promote Gods glory. This is the very life of the Parents life, and it muſt be the very ſoul of his actions; it was the end, wherefore God gave them the childe, and for that end they muſt return the childe back again. So the Parent aimes at, and deſires the beſt and moſt excellent way, but he looks to the childes fitneſſe that way; he will proportion his childes place, to the portion of his childes gifts, that the childe may not ſtretch kkforeign. 2. Cor. 10. 14.2 Cor 10:14himſelf beyond his proportion, not Tenter himſelf beyond his ſcantling: If a low gift, then to a low place, a doore-keeper he is content to make his childe; that is; he is content to ſet him in the loweſt rank or form, and he ſees comfort enough p. 182therein, ſo the childe prove faithfull. It is not the height of a calling, that commends a man, or that advanceth Gods glory; but a faithfull diſcharge of the calling, how low ſoever llNullum tam ſordidum ac vile opus (in quo, modò vacationi tuae pareas) quod non coram Deo reſplendeal & pretioſiſſimum habeatur. Cal. Inſt. lib. 3. c. 10. ſect. 6.. Therefore a wiſe Parent would rather his 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 mmforeign Iſid. Peluſ. lib. 2. ep. 147.) that is; one that can wiſely command it ſelf, ruling thoſe, that are others maſters, though it be as low as the earth and going on foot; then a ſervant to his luſts, though on horſeback,foreign. Chryſ. in 1. Cor. 1. Hom. 5. Let no man be aſhamed of his trade, how mean ſoever, if it be lawfull; but let the idle perſon be aſhamed, who perhaps hath many ſervants attending upon him, and imployed about him, when, in the mean time, the Maſter doth nothing; let ſuch an idle perſon be aſhamed.1 Cor 1 and as much honours done to him, as is to him, whom the king will honour. This the minde of a wiſe parent, but few there be ſuch, and therefore few of that minde.

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

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

FINIS.

A CHILDES PORTION.

THE SECOND PART: RESPECTING A CHILDE GROWNE VP.

That thy truſt may be in the Lord, I have made known to thee this day, even to thee. Prov. 22. 19.

He that followeth after righteouſneſſe and mercy, findeth life, righteouſneſſe, and honour. Prov. 21. 21.

foreign, &c. As our heavenly Farther, ſo the Earthly, deſires to reape no more fruite from the Childe, then comfort in it's well doing: how reaſonable a deſire this; and how unreaſonable for a Childe to deny the Parent that. Clem. Alex. Protrep. p. 4. Deut. 6. 24. 3 Iohn 4.

foreign, &c. The Tearme of Gods ſervice admits no Vacation. Id. Strom. li. 1. p. 201. Prov. 23. 17. 1 Cor. 15. 58.

foreign, &c. Grace is an ever during portion: Chryſ. in cap, 48. Gen. Hom. 66. ω. 1. Chron. 28. 8, 9. Pſal. 73. 26.

London, printed by I. Legatt. 1640.

TO THE RIGHT VVORSHIPFVLL, AND MVCH HONOURED, THE LADY MARGARET GARVVAY.

MADAM,

I Know you are troubled about many things; nor can it bee otherwiſe, ſuch is the trouble of entertainement. I ſhall call off your minde but a very little, and to very good purpoſe; though yet I ſhall not minde you of that you ſo well know; that but one thing amongſt many is neceſſary: nor yet will I be your Monitor, ſith you are ſo well inſtructed that way, remembring you to make ſure of that one thing neceſſary, becauſe it is the better part, beyond compariſon the better.

This only, I will tell you; Herein, though it be ſpecially intended for a Childes uſe, yet you may read your ſelfe firſt, and that is a very great leſſon; then your graces, and wants too (all have them, even the beſt of all) your duty alſo. And towards the end you may read mighty words (they are not mine) which will minde Martha of Maries part, and, which is the Crowne of all, minde her to make choicetherof in ſeaſon, and that is the only meanes to make our end joyfull. I have no more to ſay, when I have told you, I am your friend; This is true, but I am not ſo familiar, rather, for ſo low I am.

Your Worſhips Servant, EZEKIAS WOODVVARD.