A Sons Patrimony and Daughters Portion, Part 1 · Chapter 6
CHAP. VI.
The ſecond ſeaſon ſeaſonable for inſtruction, and yeelding a great deale.
AT noon; we eat bread at noon, wch implyeth, that we have done our worke before: we are not content to feed an unprofitable ſervant, nor a Lord-Dane, an idle drone: nor doth the great Houſe-keeper of the world, make any allowance here, for idle and lazy ſervants. That pattern ſGen. 24. 33.of ſervants, doth his work firſt, and eates after. Ioſeph returnes home at noone from his neceſſary affaires, then eates bread with his brethren tGen. 43. 25.. It is ſuppoſed and granted, That the ſervant, ſitting down to eat, came from the field, plowing there, or feeding cattell Luke 17. 7.. He that like an idle Serving-man, can finde no good imployment for his hand or minde, ſhould be kept faſting according to the Apoſtles rule; He that doth not labour muſt not eat. He that laboureth not, lives like a mouſe xQuaſi mures ſemper ed…re ali…num panem▪ Plaut. Perſ. Act. 1. Scen. 2., he eats not his own bread: Nay, he is a thief, becauſe he worketh not the thing, that is good. Epheſ. 4. 28.
And now that we have laboured, ſee our frailtie, and what it is: wearineſſe is a fruit of the curſe, and now a kinde of ſickneſſe, Reſt cures that: hunger, a ſickneſſe, alſo meat cureth it. But behold how little a ſatisfaction here is in it, and for how little awhile, we are refreſhed now, with reſt and repaſt, preſently again we are weary and faint. Our bodies need continuall repairing; we are ſtill falling toward our earth; duſt is turning to duſt, before our laſt glaſſe be turned, and the laſt ſand run out. Every day there is a ſpending of the vitalls, ſome dilapidations in our building, which theſe comforts of meat and drink, through Gods bleſſing, prop and make up again, but with ſome loſſe in the principalls. A conſideration, which may aſſure us, that we are but men, fraile, decaying men; and minde us of that ſtate, where is conſtancy; and to ſeek Him, who is fulneſſe, and onelyonly ſatisfies. Here below, our comforts and refreſhments lie ſcattered, ſome here, ſome there, ſome in this, ſome in that; we go to the fire for ſome, to the cup board for other ſome; to the eiſterne of water for other, but they are indeed, but ciſterns quickly ſuckt up and emptied, and then are we as before; God is the ever ſpringing-fountain, All comforts are ſumm'd up in Him, as the drops in the ocean: They are divided here below, but united in Chriſt, get Him and we have all in Him. Oh, ſay then, Give us evermore from that fountain; That, though we do come to theſe ciſternes to draw, yet we may know them to be but ciſternes, and Him to be the Fountain, from whom we may receive fullneſſe and ſatisfaction, and ſo wait for His appearance, when we ſhall be ever with the Lord, where we ſhall hunger no more nor thirſt any more &c.
3. And this inſtructs alſo, that we have no true right to Chap. 4 § 2 the Creatures before us, (a kinde of right there is yAll are yours (1. Cor. 3. 21 23.) that is the churches in order to comfort and happineſſ; but for proprietie, ſo all things are not ours. Religion takes not away the diſtinction of maſter and ſervant. And therefore it takes not away diſtinction of goods, which is the leſſer Doctor Sibs on that Text. Non fundatur dominium niſi in Imagine Dei. Imago laec quid …ſt, aut quomo…o deletur? Reſpondebunt ſpiritus ſanatici, Imaginem Dei eſſe puritatem; id autem, quod delet, eſſe peccatum, Verùm hoc ad eve…ſionem imperii omnis ſpectat. Interpretes igitur ſaniores, banc imaginem interpretantur, eſſe rationem naturalem; Quae ſi in toto, aut maximâ ex parte, deformetur, jus imperii extinguitur. L. Verul. de bello ſacro. p. 3. 345. In Engl. p. 122. 123. Lege Clem. Alex. Ad Gentes. pag 44., which is not here a place to diſpute) but no true nor comfortable right, but in our Head, the Lord Ieſus Chriſt. By ſinne we have forfeited them all; and more then ſo; we have brought a curſe upon them, and a vanitie; In Chriſt they are reſtored, and through Him the curſe taken off: I will cite Mr Dearings words here, on Heb. the firſt chapter verſe 2. They are theſe, and yeeld us profitable inſtruction. We muſt learn, of our ſelves we have nothing: but being ingrafted in Him, we are owners of all things. In mine own right, I am naked and void of all, I have no meat to feed my hungry body, no drink to comfort my faint and thirſty spirit, no clothes to keep me warm, no houſe to harbour me &c. for the earth is the Lords and the fulneſſe thereof. I may have from man my warrant here in earth, that my houſe is mine, and my land is mine, and he is a thief and a robber that taketh it from me: But all the men in the world cannot give me my poſſeſſion before the living God, but onelyonly his Sonne Chriſt, who is Heire of all; Then, that our lands may be our own, our goods our own, yea and our meat ours, let us be Chriſts; that in Him, we may have the good aſſurance of all our ſubſtance. Take not thy meat, but as the gift of Chriſt, who hath ſanctified it unto thee; nor any thing thou haſt, but with thanksgiving to Chriſt, that hath ſanctified it for thee.
† 4. And the conſideration hereof ſhould be a meanes, to lift up our hearts, as well as our hands, and eyes, to Him, that ſpreadeth our table, prevents the ſnare, feeds us with the fineſt wheat, when others are fed with the bread of affliction, and water of affliction: or if our bread be courſe, or not that, but pulſe inſtead of bread, yet He can nouriſh by it, and make the countenance zDan. 1.ruddy; whereas the more daintie fare, may tend to leanneſſe. So the parent muſt teach the childe, not to eat with common hands or mouth, that is, not before the hands be lifted up, and the mouth opened to Him, Who opened His hand to the parent firſt, before the parent could open his to the childe: And now onelyonly 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 onelyonly 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 aAlioquin Trem. Prov 23. 2. Lege Clem. Alex. paed. lib. 2 cap. 1., ſaith the wiſeman, What meaneth he by that? If we do not moderate our ſelves in a ſober temperate uſe of the Creatures, as men not given to our appetites, we do then turn that, which was ordained to maintain life, and to refreſh the ſpirits, the clean contrary way, as a meanes to deſtroy life and to ſuppreſſe and damp the ſpirits, which is a great provocation: for thereby we fight againſt God with His own bleſſings; and againſt our ſelves with our own weapons, and ſo are as they, who, inſtead of putting their hands to their mouthes to feed them, put both to their throat to cut it: For by intemperance this way, in meat and drink, by feeding without fear, we tranſgreſſe the ſet bounds, bChryſoſtomes obſervation touching the uſe of wine is very uſefull, for it telleth us the uſe of all the creatures given for our nouriſhment; wine glads the heart; there you have the uſe of it, ſaith he: gladding and refreſhing is the very bound and l…mit ſet unto us in the uſe of the creatures; if we tranſgreſſe that bound, we abuſe them. foreign. Ad Rom. 15. Hom. 28. ω.and our heart thereby is made as heavy as a ſtone, our ſpirits quite flat and dead; whence the proverb is, An intemperate man digs his grave with his fingers: ſo that, although life be within him, yet his body is his priſon, and the grave of Gods mercies; and his life ſerves him to little other purpoſe, then to diſhonour that God, who hath provided ſo bountifully for him. And this kinde of intemperance, I mean, this lifting up the heel in our full paſture and exalting the heart; this unkinde requitall of the Lord, puts man, that reaſonable creature one degree below the cforeign &c. Tom. 5. de Laz… ro concio 1.unreaſonable: The ox, the horſe, and the aſſe, Theſe, ſaith the Father uſefully, when they are fed, go on their way, carrying their burdens and performing their ſervice; but man ſo overchargeth himſelf, that his meat proves his burden, if not this ſurfeit, and makes him unfit to return any ſervice, but ſuch as ſheweth him to be a debter onelyonly to the fleſh; which indeed we muſt nouriſh, that it may be ſerviceable, but further we owe it neither ſuit nor ſervice. Think then how ill we do requite the Lord, when fed by Him, we ſpurn againſt Him; loaded with His mercies, we load Him with our ſinnes; refreſhed with His comforts, we grieve His Spirit, by a contrary and unſavorie walking.
Here then is a fit place and ſeaſon to teach and learn abſtinence, one of thoſe vertues ſo much commended, and that may help much to the learning of the other, patience; (ſo I invert the order dforeign. Epi…t. Aul Gell, lib. 17. cap. 19.) He that hath gotten command over himſelf at his Table, in moderating his appetite, and can deny himſelf, what his ſtomach eagerly craves, will be able to command himſelf in great matters, and bear hard things. It is unſeemly for a man, the Lord over the creatures, to be brought under the power of the creature; and if he would not, which is his wiſdome, he muſt conſider as well, what is expedient, as what is lawfull. e1. Cor. 6. 12.And ſo he teacheth his childe by his own example, as well as by precept, and much better, and now is his ſeaſon; for abſtinence is beſt taught and learnt at the firſt, and no where better then at our meat fComeditur quantum ad famem; bibitur quantum ſatis pudicis & caſtis: ſunt omnia quaſi comed rint & biberint diſciplinam. Tert. in Apoll cap. …9..
It is Mr Perkin… gOn Gal 5. 2…. p. 181.rule; That man muſt deny his deſires at the table, he muſ… command himſelf there, as one under his own power, and not under the power of the creatures, if he look to be able to deny goods, good-nam…, wife children, ſelfe and all; All which muſt be parted with, when they ſtand in competition with the truth, elſe we loſe our ſelves. Theſe are ſweet bits indeed; and he, that cannot deny himſelf his ſweet bi…s at his table; wtll very hardly hforeign. Mark 8. 34.deny himſelf in theſe. If a man muſt needs ſwallow that bit b…c…uſe it is ſweet, and that cup of wine, becauſe it is pleaſant: if he hath ſo farre loſt the command over himſelf, that this he muſt needs do, when yet his ſtomach needs it not: It is very probable then, that the ſame man will ſtrain at the cup of ſorrow, as at a cup of trembling; it will no more down with him by his will then will a Camel; but if down it muſt, it is becauſe it muſt be ſo, there is no remedie, for God hath put the cup into his hand, and he muſt drink thereof.
The leſſon then is, At our tables we muſt begin this deniall, ſo we ſhall frame unto it the better in other things of greater importance. We may note here; that naturally we are very ſhort ſpirited, all for the preſent; we are impatient of waiting, ſoon tired there, even almoſt before we begin, though the Lord hath ſaid, The waiting of the meek ſhall not be forgotten; And though the Lords manner is to make His children wait, putting a long date to the performance of His promiſes, when yet His deferring is no empty ſpace, for in that ſpace much good is done, even a fitting for the promiſe, as, while the ſeed lieth in the earth, the time is not loſt; for the hard winter fitteth for the more hopefull Spring. But I ſay, ſo the Lords manner is, to inure unto a patient waiting, to ſtay, as in the caſe of Lazarus kJohn 5. 6., and with thoſe, He moſt loveth, two dayes longer, when the extremity ſeems greateſt; ſo long, as we may think, with Martha, that the ſeaſon for help is quite paſt. We may take notice how ſhort our ſpirits are, by that we reade of the two ſiſters, but eſpecially of the three diſciples lLuke 24. 21.. The third day was come, and not fully over, and yet but ſo long deferring their hopes, weakened their truſt; And to day is the third day. By them we may learn how ſhort our ſpirits are, and how impatient in waiting. But the ſhortneſſe and eagerneſſe of our ſpirits appeares in nothing more, then in thoſe things, which preſſe upon the neceſſities of nature. We ſee ordinarily the bread and the cup are put to the mouth before ſo much as a thought (the quickeſt thing that is) is conceived of Him, who hath ordained both for our comforts. And we may remember how hard it preſſed upon Eſau; yea and upon the good old Prophet m1. Kings 13. 15., who was eaſily ſeduced upon the mention of bread, which ſheweth us the eagerneſſe of our appetites; and how peremptory the demands of an hungry ſtomack are, which a man can no more rule, then he can his tongue; but He, who reſtrained the ravenous lion from tearing the aſſe and the Carkeiſe, (mark it) can reſtrain our eagerneſſe this way, and give us the command of our ſelves, for the better performing His command in caſes extraordinary, and in ſuffering great matters, when He ſhall call us unto it. I think now of the extremities which famine drives unto, and they are ſcarce utterable by them, that never felt them: I think alſo, how ſoon our very neceſſaries, which we have riotouſly abuſed, and careleſſely caſt at our feet, may be taken from us. But then I think withall; that in theſe extremities, wherewith Gods deareſt children may be exerciſed and preſſed, they do ſo look up to Gods hand and ſo reſt upon it, that they certainly finde the ſame hand as gracious towards them in ſuſtaining them, as it was powerfull in holding the mouth of the lion, in the forementioned caſe: So as, though the extremitie be great, yet they do not put forth their hand to wickedneſſe, not to ſuch horrid and bloody diſhes, as we reade and heare that ſome in their extremities have done. If God take away the meat, He can take away the ſtomach alſo, as the Martyr ſaid; or reſtrain the rage of it, ſo as it ſhall not touch the carkeiſe, or ſuch unclean things. But we cannot tell what delicate wanton perſons may do in their ſtraits; nor how far our unmortified luſts may carry us. If we are in no part crucified to the world, and have the world in no ſort crucified to us, the extremitie may prove unſupportable; want of neceſſaries will preſſe ſore upon thoſe, who alwayes have lived at the full, and fed themſelves without feare; and could never part with ſo much as any of their ſuperfluities. They who feed themſelves like beaſts (ſaith Clem. Alex) very likely will walk and do like beaſts nforeign ▪ paed. 2. 11.: wants to ſuch are more diſrelliſhing then dead beer after the ſweeteſt banket. They that live in pleaſure, and lie at eaſe, cannot endure a change oWe are hardly brought to change from ſoft beds to hard boards. Hiſt. of the World. 4. 2. 11. p. 158.. And therefore, as we expect the ſupport of the Almighties Hand in our fainting time, when we have nothing to ſupport us from without; we muſt look up humbly and thankfully to the ſame Hand, now that we have plenty; And we muſt accuſtome our ſelves, now that our tables are ſpread, to a ſober temperate uſe of the creatures, and to all fitting abſtinence, holding command over our ſpirits (in His ſtrength we are able to do it, who over powered the lion) that we be not brought under the power of the Creature.
The body hath ſome preparatives before a purge, and when we would come out of a ſweat kindely, we caſt off firſt one cloth, then another: ſo ſhould we do in the rankneſſe and ſweat of our proſperity pVitia longae pacis & opulentae ſecuritatis. Salv.. And now the time calls upon us: famine, and the extremities thereof we have qChap. 4. § 14.read and heard of, and what hath it taught us? Our tables are as full of exceſſe as before, and fuller of ſurfeit. So the fool goes on and is puniſhed, he cannot lay things to heart; but they that are wiſe, do heare the voice of the rod, and do fear before it, walking humbly with the Lord: They have got command over their ſpirits, and are got from under the power of the Creature, by denying themſelves a little in this, and a little in that: Now in this leſſer thing, ſo making way for greater, ſo as, when the rod of their affliction ſhall bud out again, which they expect, nay when the Lord ſhall turn the former rod (which wrought no reformation) into a ſerpent, ſo that it ſtings like a ſcorpion; they may feel the ſmart thereof, but the poyſon thereof ſhall not be deadly.
And ſo much to teach us abſtinence; and to get command over our ſelves, that we be not brought under the power of the creature, which will help us much to poſſeſſe our ſouls in patience in the day of trouble. They that have not learnt to wait, are not fitted to receive the fruits from the rJames 5. 7.earth, or the accompliſhment of the promiſe from heaven.
Now touching our children, the leſſon is this; we muſt not give them alwayes when they aske, nor ſo much as they would have, let them feele ſometimes the want of it, and the biting of an hungry ſtomack: It ſweeteneth the creature, when they ſhall have it, and puts a price upon the ſame when it is in their hand. It is rare amongſt thoſe, that are grown up, to finde a ſtomack full of meat, and an heart as full of praiſe. The emptie ſtomack feeles the comfort, and is in likelihood more enlarged. Let the childe abſtain from all ſometimes; but not often, it is their growing time; yet ſometime altogether from all, at all times from part. They muſt not taſte of every diſh, nor look ſo to do (it is not good for the ſforeign. Cl. Al. Paed. 2. 1. pag. 103.parent, leſſe wholſome for the childe, there is a drunkenneſſe tPlures cum ſint vino ſobriae, ciborum largitate ſunt ebriae. Hier. lib. 2. ep. 17.in eating as in drinking:) Accuſtome children to waite now, they will waite with more patience hereafter. But more ſpecially teach them a fit and reverent behaviour both before and at the table. Though they ſit at a common table, yet it is Gods table; He ſpread it for the parent and the childe; Though there we receive common bleſſings, yet we muſt not put upon them common eſteeme, nor return for them common thanks; children muſt not, by their rude and uncivill deportment before, and at the table, make it a ſtable, or an hogs-ſtye; nor muſt they drown themſelves there in an eager fulfilling their appetite, like beaſts uforeign. Cl. Mex. Pop. 2. 7. pag. 127.at their manger, or ſwine in their trough; like beaſts, I ſay, that have their manger before xforeign. Loco laud. pag. 128.them, and their dung-hill behind them: hereof Clem. of Alex. makes very good uſe, and that is all I tend to here.
6. And now that we have eaten, we muſt remember to return praiſe. Our great Maſter is our great example; Before He gave common bread, He gave thanks; and when He adminiſtred the Sacrament of His bleſſed body and bloud, He concluded with an Hymn *Matt. 26. 30.. Hearken to this, ſaith Chryſoſtome yforeign, &c.upon thoſe words, all ye that goe from your common table like ſwine, whereas ye ſhould give thanks, and conclude with a Pſalme; And hearken ye alſo, who will not ſit out till the bleſſing be given. Chriſt gave thanks before He gave to His diſciples, that we might begin with thanks-giving; And He gave thanks after He had diſtributed, and ſung a Pſalme, that we might do ſo likewiſe; ſo Chryſoſtome. Now then, that we are filled, it is the very ſeaſon of thanksgiving, ſaith the yforeign. &c. Chryſ. de Laz. Ser. 1. Tom. 5.Father; And he that is now to addreſſe himſelfe to return thanks, is ſuppoſed to have fed temperately, and to be ſober. They that have fed without feare, and are filled with their paſture, are more like to kick with the heele, then to return praiſe: and in ſo doing are worſe then the moſt ſavadge creatures, who, to ſhew their thankfulneſſe, will be at the beck of thoſe that feed them. We muſt remember that with us men, every favour requires a zOmne beneficium exigit officium. Lege Chryſoſt. in Gen. cap. 12. Hom. 32. Man muſt not be like his belly, what it receives to day, it forgets to morrow, and when it is full it thinks of temperance. Tranſlated out of Baſil. de jejunio. p. 281. Pſal. 154 10.returne, much more when we receive theſe comforts of meat and drink from Gods hand, we muſt return, in way of homage, our thankfulneſſe. If it ſhould be thrice asked (as one in another caſe) what is the ſpeciall dutie or grace required in a Chriſtian? I ſhould anſwer thrice alſo (ſuppoſing the ſeaſon) Thankefulneſſe; Thankfulneſſe at our ſitting down; Thankfulneſſe at our receiving the bleſſing; Thankfulneſſe when we are refreſhed. Thankfulneſſe is as good pleading in the Common Law, the heart ſtring aLord Cooke Pref. Littlet.thereof; ſo of Religion: It is the very All of a Chriſtian, if it be with all the heart: And heartie it ſhould be, for, as it is for beaſts to eate till they be filled: ſo is it beaſt-like to look downward when they are filled. If God had made me a Nightingale, I would (ſaith on) have ſung as a Nightingale doth; but now God hath made me a man, I muſt, as a man, ſing forth His praiſe; All Thy works bleſſe Thee, and Thy Saints praiſe Thee. Now that we have received mercies, we muſt think to make return, elſe every bit we have eaten, will be an inditement againſt us.
There is a vanitie in our natures, for ſometimes we ſtand upon exactneſſe of juſtice (as one ſaith) in anſwering petty D. 5. 563.courteſies of men, and in ſhewing our ſelves thankfull for favours received there; when yet we paſſe by ſubſtantiall favours from God, without taking notice of them. But we can eaſily conſider, that, if it be a ſinne in civilitie, careleſly to paſſe by the favours from men; much more in Religion, to receive from Gods hand, and not to returne our thanks bI…a ſemper …omedendum eſt ut cibum oratio ſequatur, & Lectio. Hier. epiſt. lib. 1. ep. 35. pag. 47.. And if it be a rude and uncivill faſhion, to riſe from our common tables, where we receive common bread, to play: much more then, ſo to riſe from our ſeat at Church, where the bread we are fed withall, is ſo much more precious as the ſoule is above the body.
We ſuppoſe then, we are now riſing from our common table, where every man hath put in his thanks, as into a common ſtock, and ſo joyntly offered unto God: Cyprians words are ſeaſonable here (I finde them in Vrſinus) touching the order and connexion of the fourth with the fift petition; After our ſupplication to God, for ſupply of food and ſuſtenance, (Give us) we ſay, forgive us; that is, we pray for pardon of ſinnes and offences; That He, who is fed by God, may live to God cVt à Deo paſti, in Deum v… vant.: Thankfulneſſe (and that is the ſpring of a kinde obedience) muſt preſently follow the receipt of mercies. It is good to take the advantage of the freſhneſſe of a bleſſing: He will not be thankfull anon, who is not thankfull now, he hath newly felt, and found the ſweetneſſe of a mercy; what we adde to delay, we take from thankfulneſſe; If the heart be cloſed now that the Lord hath ſo newly opened His hand toward it, it is like, it will be as hard and dry as a flint afterwards; And what an unkinde requitall is it, when, in ſtead of being Temples of His praiſe, we become graves of His benefits? They lye buryed in us.
It is an old tradition, but inſtructs very much, which is; That every creature hath a three-fold voice to man; take, returne, beware: In more words, the meaning is this; when we take the creature into our hands, be it bread, or be it water dIſa. 33. …. Calv.(under theſe two all is contained, ſaith Calvin) we muſt remember that it ſpeaks thus unto us;
1. Take the benefit and comfort, which the Lord hath ordained thee, from me.
2. Returne the duty of praiſe and thanks, which is due to the Lord, for me.
3. And beware thou forget it not, leaſt the Lord deprive thee of me, or curſe His bleſſings.
Our goodneſſe eJob 35. 6, 7, 8.is nothing to the Lord, nor can we adde unto His glory, by making returne of our thankfulneſſe, any more, then we can give to the fountaine f where at we Aug. de civit. 10. 5.drinke; or to the Sun whereby we ſee; but yet, we muſt note, That there is a taxation or impoſt ſet upon every thing we enjoy, which is this, God the ſupreame Lord muſt have His tribute of glory out of the ſame: And from man, who hath theſe things to trade withall, God muſt have the tribute of thankfulneſſe: It being the eaſie taske, tribute or impoſt, which the ſupreame Lord of All, layeth upon all the goods we poſſeſſe, and bleſſings we receive; and if we be not behinde with Him in this tribute of our lips, He will ſee that all creatures in heaven and earth, ſhall pay their tributes unto us: But, if we keep back His homage, we forfeit and endanger the loſſe of all; Man will not ſow his beſt ſeed but in a fruitfull ground: God intends His glory in every mercy gL…ge S. Baſi…. in He…. Hom. 7. ω.; and he that praiſeth Him, glorifies Him. Remember then we muſt, …hen we receive Gods mercies, what we reade, Deut. 10. 12. And now, O Iſrael, what doth the Lord thy God require of thee? All errors, ſaith one hBp. And., who ſaid much in a little, are tolerable ſave two, about the firſt beginning, and the laſt end; we erre againſt the firſt, when we derive things amiſſe, not acknowledging all to come from God: Againſt the ſecond we erre, when we referre things amiſſe, when we returne not all to Him giving Him the tribute of praiſe.
I muſt remember here-with, the memorable words of Clemens, which are theſe. Behold, O man iforeign &c. Pro…re…t p. 53., for how ſmall a matter the Lord doth give thee land to till; water to drink, another water, whereby to ſend forth, and to returne thy commodities; ayer, wherein to breath; A houſe, to cover thee from the injury of the weather; fire, whereby to warme thee, and where at to imploy thee; A world, wherein to dwell: all kforeign, loco laud.theſe things, ſo great, ſo many, Thy Lord hath as it were rented out unto thee, at a very eaſie rate, a little faith, a little thanks, ſo it be true, ſo they be hearty: And moſt unkinde thou, if thou denyeſt Him, that rent, The earth is the Lords, and the fulneſſe thereof; if then, thou doſt not acknowledge thy Lord, being compaſſed round with His bleſſings; He will then ſay unto thee lforeign, &c. loco laud. p. 48.; Get thee out of my land, and from out of my houſe; Touch not my water, partake not of my fruits. If I have rented theſe out unto thee for ſo ſmall a matter, a little thanks, and thou doſt deny me that little, thou haſt, in ſo doing, forfeited the whole, and I ſhall require the forfeiture at thy hands. So uſefully ſpake Clemens of Alexandria, worthy all mens knowledge.
This Theame is large, I will conclude it with a ſtory, which I finde related by Mr. Downam in his Guide to Holineſſe mLib. 3. …a. 24. pag. 281.; which is this;
If the Lord curſe His bleſſings for our ingratitude, we ſhall either have no power to feed upon them, or in ſtead of nouriſhing us, they will be the cauſe of weakneſſe, ſickneſſe and death it ſelfe: of the former, not long ſince, my ſelfe, with many others ſaw a fearefull example in one, whom I viſited in his ſickneſſe, of which he dyed; whoſe ſtrength being little abated, and his appetite very good to his meat, would often and earneſtly deſire to have ſome brought unto him: but no ſooner did it come into his ſight, but preſently he fell into horrible ſhaking and trembling, diſtractions and terrible convulſions of all his parts, ſo as the bed would ſcarce hold him whereon he lay; all which preſently ceaſed, as ſoone as the meat was taken away. And this was done ſo often, till at length he grew weary of ſo many attempts in vaine, and prepared himſelfe for death, giving unto us all, many ſignes of earneſt repentance: Among others, he penitently confeſſed, that this puniſhment was juſtly inflicted upon him, for his abuſe of Gods good creatures, eſpecially, becauſe he would neither of himſelfe, nor by the perſwaſion of his friends, give thanks unto God when he received his food, which he conceived to be the cauſe, why now God would not ſuffer him to have the uſe of his creatures, which he had ſo often abuſed by his groſſe ingratitude; and earneſtly deſired that he might be an example unto all men in this Chap. 7 § 3 fearefull judgement, that they might eſcape the like, by ſhunning his ſinne. Remember this ſtory when thou ſitteſt down to meat, and forget it not, when thou riſeſt up; for, remembring ſuch an example as was this, we cannot forget to return our tribute of thanks and praiſe. So much to the ſecond ſeaſon.
And now having ſo done, and being riſen from our table, we may take a walke and view the fields with the creatures there: This ſeaſon follows, and the obſervations therefrom.