THey were made in the beginning Gen. 1.1 there is first eternity secondly time thirdly beginning is the entrance of time fourthly there is end fifthly there is everlasting being indeed eternity againe eternity is before and after time time we doe live in beginning brings forth time end consummates time everlasting swallowes up time Reflections 1. Discerning 1. I see the difference of the Creator and the creatures none is eternall but God he had no beginning nor shall have ending Psalm 90.2 he is from everlasting to everlasting 2. Consideration 2. Once there was no time and an end will come and time shall be no more Revel 10.6 In this my day cause me O Lord to consider the things belong to my peace on this moment depends eternity cause me wel to spend my space of time and to take advantage of the opportunities of time that doing thy will in this world I may in the next world be eternally happy 3. Preparation 3. My beginning of time was my birth my measure of time is my life my end of time is my death my account for time is my judgement Oh that my waies were direct and straight that the midst might agree with both ends I was borne humble and meeke and so I must dye So let me live O Lord remembring the shortnesse swiftnesse preciousnesse and irrecoverablenes of time that is past is gone that to come is uncertaine time present is minâ— which I desire so to spend that it may appeare I had grace and time together Sect. 4 Fourthly for what all things were made THe blessed God made all things for his owne sake Prov. 16.4 He made them not because hee needed them he was essentially happy without them nor doe the Creatures adde to his glory onely wee acknowledge that is in God already the end God aimed at in the cretion was to make himselfe knowne to the creatures and that the Creatures should acknowledge him and give him glory Reflections 1. What cause have I to seeke his glory 1. Seeke the glory of God as my utmost end by such meanes as his word teacheth mee Cause me oh Lord to confesse my sinnes and so to give glory unto thee to turne from sinne that I may repent and give glory unto thee oh worke faith in my heart and let me be strentghened therein that I may give glory to thee and let my light so shine before men that they may be stirred up to glorifie thee grant that I may honour thee by sanctifying thy Sabbaths and by being fruitfull in grace let my praises glorifie thee and my wealth and my death if I bee called to suffer for thy truth 2. Of all sinnes to take heede of pride 2. Beware of Pride and vaine glory glory belongs to God to us shame and confusion God will not give his glory to another if man doe take it it will bee his destruction Lord purge out all pride and selfe-seeking out of my heart and whatsoever I doe let me labour to give thee all the honour and glory I am able 3. God aimed at his glory in the first place 3. How to aime at glory in his workes I am to aime at my glory in the last place in all my workes First Gods glory must be my aime next I must minde my duty and lastly my glory my reward when I beginne I must looke to the glory of God when I worke I must looke to the rule if I faint or be discouraged or indisposed Heb. 12.2 I may looke to the joy before me the glory prepared for me being the recompence of reward So much in generall Of Angels 1. Of their Nature 2. Of their number 3. Of their office 4. Divers errors concerning the Angels 5. Why Christ is called an Angel Sect. 1 First of the Nature of Angels NAture is the quality and disposition and motion which God variously giveth to the creatures to the heavens a firmnesse to the sunne a brightnesse to the water moystnesse the stone descends the fire ascends men have reason and Angels have swift motion all by nature the Toad is poysonous the Serpent is wise the Dove is meeke all by nature The Nature of Angels is spirituall incorporeall Luke 24.39 without flesh and bones They are 1. Substances 2. Excellent being Spirits 3. Invisible being Spirits 1. They are substances though we cannot make dimensions to measure their length and bredth yet wee learne they are spirituall natures reall substances having a true being a distinct essence 2. They are excellent natures excellent for holines (a) Mark 8.38 excellent for beauty (b) Acts 6.15 excellent for strength (c) Ps 103.20 excellent for wisedome (d) 2 Sam. 14.17 excellent for swiftnesse being said to have wings to declare their swift motion celerity exâ—edition (e) Isai 6.2 Thirdly they are invisible their matter and nature is so pure that our sence is not able to discerne if an Angell were before our eyes in the brightest light with the best advantage we could not see him For a corporeall view cannot apprehend a spirituall object of such an excellent nature Reflexions If the nature of Angels be so excellent Note 1. To admire Gods nature what is the Nature of the Lord of Angels 1. His Nature is uncreat theirs is an excellent but created Nature 2. His nature is independant the Angels nature is by participation 3. Gods nature is his essence and eternall theirs is begun once they had no being 4. Gods nature is every where at once theirs is by locall mutation and limitation 5. Gods nature is Omnipotent Angels can doe much but they cannot doe all things Secondly let me looke to Christ 2. To looke to Christ and there see my advantage he hath advanced our humane nature uniting it to the God-head so that those Spirits and holy natures are content to be Ministers for the good of the members of Christ Our flesh is carried upon high and now Christ which is both God and Man all the Angels of God doe worship him Heb. 1. Thirdly 3. Information I am informed by the Word of God concerning my behaviour towards the Angels both by a negative and an affirmative rule 1. Negatively I must not worship them for it is forbidden Colos 2.18 Rev. 19.10 2. I am not to make Angels my Mediators for there is one God and one Mediator which is Christ by him we are to offer our sacrifices 1. Pet. 2.5 3. Nor am I bound to put my trust and confidence in Angels nor to depend on any particular Angel for my Angel guardian 4. Nor am I to busie my head about the Hierarchie of Angels concerning their degrees and orders 5. Nor am I to looke for audible voyces from Angels nor visible apparisions least I fall to phantasies and delusions preachers not those Angels are our instructors Affirmatively 1. I am bound to beleeve the Angels are excellent creatures of excellent
men to Repentance Rom. 2.4 2. Pet. 3.9 2. To leave wicked men inexcusable having so long forborne them 3. That men might be encouraged and not despaire thus God was patient towards Paul for the example of others 1. Tim. 1.6 Sect. 3 Thirdly Of patience in good men PAtience is a gift of God whereby they beare evils present and looke for good things absent 1. It is a gift of God Iames 1.17 2. Whereby they beare eviâ—s at Gods hand being corrections or chastisements Or at mens hands being wrongs and injuries 3. A waiting for good things absent as the sense of Gods favour the accomplishment of Gods promises the consummation of future happinesse these with patience we doe waite for Patience may be farther considered 1. In the contrary to it 2. In the causes of it 3. In the effects First in the contrary of it The contrary to patience is fretting murmuring despairing cursing 1. Frâ—tting as Hammon because Mordecai bowed not to him 2. Murmuring as Israel for want of water 3. Despairing as Cain aâ—d Judas for want of grace to pray for pardon and patience to waite for an answer 4. Cursing as Goliah who could not refraine till hee came witâ—in the stroke of David but being impatient cursed him before he came at â—im 1. Sam. 17. Secondly consider patience in the Causes of it 1. Patience arises from the knowledge of Gods Soveraignty being perswaded of his disposing things below Psal 39.2 2. From the perswasion of Gods Wisedome and love that he will turne the event and conclusion to our good Rom. 8.28 3. From hope of glory Hope makes us patiently to waite Rom. 8.25 Thirdly consider patience in the effects of it 1. It quiets the heart in the time of trouble making those things easie which murmuring fretting and impatience doe make irksome and tedious The same David that was so vexed at Nabal was by patience calme at Shemei 2. Patience makes us to persevere when we finde not the present good we expected yet by patience we hold out when others by impatience draw backe Sect. 4 Fourthly Applications to edifie 1. GOds Patience should lead us to repentance God is patient towards all some are bettered by it that have grace they make a holy use of his gentlenesse and patience others are licentious because God deferres his punishmentts and their hearts are set in them to doe evill so they heape up wrath for themselves Let us bee wise and in the sunne-shine of his patience procure our owne peace get assurance of his favour that Gods patience may be prolonged our wisedome commended and our happinesse established 2. Admire Gods patience he came to Adam at the coole of the day shewing his patience He spared the old world 120 yeares hee hath spared us a long time 3. Let us be followers of God as deare children hee is a God of patience Rom. 15. 'T is the Divell hath great wrath and his instruments are given to rage Psal 2.1 The Saints are commended for their patience and though wee bee converted and know God yet we doe need patience Heb. 10. There is a passive obedience to suffer 't is patience must helpe â—s If we bring miseries on our selves then wee should exercise griefe if God lay them on us then use patience Are we troubled in mind we must be patient and wait Are we scandalized in our names we must be patient Have we lost our goods we must be patient Are our bodies sicke still we must be patient Patience is physick for all maladies a plaister for all sores a horse to beare all burthens Iob kept his patience and thankfulnesse when he lost all outward things 4. Here see the misery of the impatient they are as souldiers without armor as travellers without shooes stil they are wounded and pricked every word makes them take exception and every small crosse becomes heavy unto them Their ignorance and pride workes them more woe than all their miseries and they vexe themselves more than their enemies can doe A glasse or a knife broke or their dogge kicked or a scoffe cast on them torments them and they are in their mindes in an uproare like the Beare-garden they are like a sore ever aking and must not be touched they are unfit for the Crosse and farre from consolation they cannot enjoy themselves and are miserable wheresoever they are alwaies in danger to be baited with the Crosse and meete with vexations 5. Here we may try our selves whether we have attained patience Hath the head aked or the childe died or the Customer broke or the servant proved false hath some censured or falsly accused us have friends proved perfidious is trading decayed how doe we behave our selves doe we vexe and fret and looke to secondary causes complainâ—ng of the wickednesse of men and wish evill to them and fret at God under the name of hard destiny ill fortune doe wee seeke revenge on men by word or writing or law if we doe wee are not yet patient Patience will make us say it is the Lord let him doe what seemes good to him Patience opens not the mouth discontentedly but graciously Psalme 39.2 Patience blesses God in losse of all Patience quiets us in God at the worst 1 Sam. 30.6 Patience makes us with Saint Stephen pray for enemies Sect. 5 Fifthly Questions resolved Quest 1 HOw differs the Patience learned by Scripture and the patiâ—nce learned by Philosophy Answ The Patience the Scripture brings is a recompence of the study of the Scripture and is seconded with consolation from the promises in the Scripture and the hope of glory revealed in the Scripture Rom. 15.4 Philosophicall patience was sometimes Stoicall to submit to that is inevitable they wanted divine consolation and sound hope wanting the ground thereof the holy Scriptures Quest 2 How large must our patience be extended in respect of wrongs and injuries Answ Injuries are of three sorts 1. Those small wrongs which doe displease us 't is our honour and credit to passe them over Prov. 9.11 If small bryers take hold of our garments let us loosen them gently and goe on our way 2. A second sort that doe somewhat harme us in our persons goods and reputations these we may take notice of yet patiently beare them and forgive them Iohn 8.49 A third sort of violent injuries of adversaries both malicious and cruell wee may patiently submit to God yet use meanes by Law or force of Armes to defend our selves Quest 3 How farre should Master and Parents be patient before they correct Answ 1. They should use prayer example and instruction amongst their servants and children 2. Distinguish of faults of infirmity the faults of improvidence carelesnesse and obstinacy 3. Give warning first and winne them by gentlenes 4. Use correction with prayer and moderation in the last place Quest 4 How if they be base and vaine people that scandalize me how shall I be patient Answ 1. They have the lesse credit and will hardly
speed from one people to another then could be by Camels or Horses also the Ilands are as Innes for seafaring men to refresh them Quest 3 How should they be quallified that goe to sea Answ 1. To prepare for danger for at sea be rocks quick-sands pirates tempests 2. To prepare for death for there is but an inch or two alwaies betweene it and them 3. To resolve to glorifie God when they doe see his great workes Quest 4 What is the cause of the saltnesse of the sea Answ Some thinke it is caused by the Sunne that draweth from it all thinne and sweet vapours to make raine leaving the rest as the setling or bottome others say it takes a saltnesse from the earth where it runnes God hath made it salt the meanes is hard to find Quest 5 What is the cause of the waters ebbe and flowing Answ One opinion is there be exhalations under the water that moves it two and fro others say the Moone causes the tides and ebbes we sooner find it is so then how it is so Reason is like the Sunne it discovers things under it but darkens the things above it Quest 6 From whence have the Springs and Rivers their originall Answ Some thinke from the aire converted into water they reason in nature is no emptinesse and in caves and hollow places of the earth is aire which by cold is resolved into water they give an example of Marble pillars which sweat before it raines but this is not an argument convictive the water that is on marble stones is not aire transmutated but rather exhalations of thin vapours which sticke there as the hoare frost sticks on mens beards and horses haires by a conveiance invisible a more sollide infallible answer is that of Solomon Ecles 1.7 all the rivers runne into the Sea yet the Sea is not full unto the place from which the rivers come they returne and goe so then the sea not the aire is the originall of the springs Solomon is to be preferr'd before Aristotle Quest 7 Why are some springs medicinable Answ Gods goodnesse is such he gives vertue to the creatures for mans good the second aire causes the waters come through divers mines of the earth and licke of them and participate of them and so become physicall Quest 8 What is the cause of the hotnesse of bathes Answ Some suppose there are burning minerals like Mount Aetna others thinke there are mines of brimstone they passe through others the tumbling of waters beating one against the other makes them hote we must be content to looke à posteriori God hee knowes a priori let us be thankefull for the effects when we find not the cause Quest 9 Whether are the most excellent the fishes in the water or beasts on earth Answ In the generall the beasts for they have more perfect senses converse more with men are more docible and serviceable Quest 10 Were fishes made of water onely Answ It is probable the fishes were made of the foure Elements but the water was the most predominate and the place of their habitation generation and conservation Quest 11 Were the Birds created of the water Answ It is thought not of the thickest of the water but the watery vapour aire and water is predominate in birds fishes in the water birdes in the aire have a resemblance 1. The elements they live in are cleare and perspicuous 2. The bird flies very swiftly so doth the fishes swim swiftly 3. The birds have wings and feathers the fishes have sins and scales The bird guids his flying with his taile so doth the fish his swimming 4. There be some fishes make a prey of others and devoure them so is it with the birds 5. The birds that prey on others doe not multiply so fast as those preyed upon so is it with fishes Quest 12 How are people compared to waters Answ In five particulars reade page 131. Quest 13 How is the word compared to waters Answ In sixe particulars reade page 3. Quest 14 How is the spirit compared to waters Answ 1. As water cleanseth from filthinesse so doth the Spirit of God Ezek. 36.35 2. Cor. 6.11 yee are washed c. by the Spirit 2. Water refresheth Iudges 15.19 much more doth the Spirit revive and quicken our soules 3. Water cooleth us so doth the Spirit in the time of tentation 4. Water makes fruitfull so doth the Spirit enable us to bring forth fruit to God 5. Those that have plenty of water we judge them happy so should we them that have Gods Spirit 6. No water no temporall life so without the Holy Ghost no spirituall life Quest 14 How is he said never to thirst that drinkes of the water Christ gives Joh. 4.14 Answ 1. He shall never thirst out of an emptinesse 2. He shall not thirst corruptly to satisfie his lusts Quest 15 Why is the sea called the red sea Exod. 14. Answ Some thinke because the mountaines and cliffes and sea bankes are red others say the originall word Suph signifies a Reede aboundance of Reed grow there so is to be understood the Reedy sea Quest 16 What water is best and most wholsome Answ The fresh water that is most thinne pure and freest from mixture and which tastes of nothing but it selfe Quest 17 How is Baptisme resembled to the Jsraelites passing through the Red sea Answ 1. The Israelites were as it were buried in the sea yet arose at the shore so in Baptisme we are as buried in sinne and rise to a new life 2. The Egyptians being drowned could no more hurt the Israelites so our sinnes in Baptisme being pardoned cannot prevaile any more 3. The Baptized Israelites all of them entred not into Canaan nor doe all baptized Christians enter into heaven 4. In the overthrow of Pharoah they were delivered from bondage so by Baptisme wee are delivered from the service of sinne and Sathan and vow warre against them 5. The Israelites after they passed through the sea did feede on heavenly Manna so Christians after baptisme doe partake of heavenly mysteries 6. As all the Israelites were baptized 1 Cor. 10. so all Christians have but one baptisme Ephesians the fourth So much of the waters Of Fire 1. Of the divers names of fire 2. Of fire properly so called 3. Of the qualities of fire 4. Of the improper fire fire met aphoricall 5. Divers resolves concerning fire Sect. 1 First of divers names given to fire SOmetimes fire is attributed to God Heb. 12.29 Our God is a consuming fire so Christ in purging the elect is like a purging fire Mal. 3.2 and the holy Ghost is like fire Matth 3.11 and the word is as fire to perplexe the carnall Luke 12.49 and fire to try and examine mens doctrines 1. Cor. 3.13 so afflictions are fire Psal 66.12 And fire is that which is made with combustible things as wood Acts 28.2 3. and coales Isai 54.16 But all fire may be ranked to two heads proper or improper fire
Workes of God p. 161 XXXII Of Angels p. 168 XXXIII Of the Heavens p. 174 XXXIV Of the Sunne p. 180 XXXV Of the Light p. 186 XXXVI Of the Moone p. 190 XXXVII Of the Stars p. 201 XXXVIII Of the Aire p. 211 XXXIX Of the Clouds p. 220 XL. Of the Raine-bow p. 225 XLI Of the Raine p. 231 XLII Of the Earth p. 238 XLIII Of the Water p. 249 XLIV Of the Fire p. 251 XLV Of Meteors p. 270 XLVI Of the Winds p. 274 XLVII Of Man p. 1 XLVIII Of the Soule p. 3 XLIX Of the Soules Immortalitie p. 5 L. Of the life of the Soule p. 6 LI. Of the death of the Soule p. 6 LII Of Gods Image on the Soule p. 12 LIII Of the Bodie p. 18 LIIII Of the Mortalitie of the Bodie p. 20 LV. Of the Immortalitie of the Bodie p. 22 LVI Of the Head p. 24 LVII Of the Eyes p. 28 LVIII Of the Eares p. 37 LIX Of the Mouth p. 43 LX. Of the Neck p. 55 LXI Of Armes and Shoulders p. 59 LXII Of the Hands p. 62 LXIII Of the Fingers and Thumb p. 65 LXIV Of the Back p. 66 LXV Of the Breast p. 68 LXVI Of the Bellie p. 71 LXVII Of the Thighes Legs and Feete p. 74 LXVIII Of Mediums p. 81 FINIS Of saving Knowledge 1. What Knowledge is 2. There is a Knowledge saves not 3. What saving Knowledge is 1. What Knowledge is Sect. 1 TO know is to understand to perceive to discerne Noscere Intelligere Percipere to comprehend Knowledge is the eye of the Soule we shaâ—l the better perceive what Knowledge is by the contrary to it and by comparisons Contraries to Knowledge The contrary to Knowledge and Understanding is Ignorance Jer. 4.22 Luke 19.42 The Comparisons may be to compare it with Prudence and Discretion Knowledge is to perceive to discerne Prudence is to dispose of things knowne both we doe read of Colos 1.9 Understanding to conceive wisedome to order to act to put in execution discretion is to moderate 't is exercised in measure and time Discretion it mitigates and qualifies and observes circumstances about the execution of things So then Knowledge is a discerner a receiving light a seeing a taking notice 't is to perceive and to understand Difference of knowledge Sect. 2 Difference of Knowledge THere is Knowledge that saves not as first the Knowledge of Devils Secondly the knowledg of Heathens Thirdly the knowledge of Hypocrites First of Devils they must be knowing creatures having so much meanes as all humane learning and having so great experience for above 5000. yeeres yet their knowledge is not saving First they have no application Secondly they have no comfort Thirdly they have no change so they know but not for their good Secondly there is the knowledge of Heathens First that there is a God they found by searching Causam causarum There must be a cause of causes which must be God Secondly they know this God must be worshipped Thirdly they know the creatures being good Astronomers Geographers they know the immortality of the Soule and could anatomize the body of man Their knowledge was not saving Reasons why heathenish knowledge is not saving 1. Because though they knew God yet they knew him not in Christ so came short of saving knowledge Iohn 17.3 Acts 4.12 2. They knew God was to be worshipped but knew not how for a right manner 3. They knew the creatures to their conviction Rom. 1.20 but not to their salvation 4. They knew man in the faculties and members and so did magnifie man and exalt him Whereas saving knowledge doth abase man being both a guilty and a filthy creature Thirdly there is the knowledge of Hypocrites who doe know there is a God and can distinguish the persons in the Trinity they know the two natures of Christ Law and Gospell the differences in Religion they are able to teach others their knowledge is not saving 1. Because it is attained by art industry reading Reasons why Hypocrites knowledge is not saving but not from the regenerating Spirit 2. It sinkes not in their hearts to humble and reforme them but rests in their braines to puffe them up Heb. 6 4. 1. Cor. 8.1 3. They hunger not thirst not for knowledge because they thinke they are rich and have enough or if they doe it is for base and carnall ends as first to please themselves with their speculations and to satisfie their curiosity Secondly to be able to discourse and so get applause at feasts and other meetings Thirdly to handle disputes and controversies so to get them a name Fourthly to censure the Preachers to contradict their Sermons to cavill and picke faults that so they might be esteemed men of Judgement Fiftly to gather Sects and to make schismes that they might be in some more esteeme or get some contributions and make a gaine of those silly ones they have deluded Sect. 3 3. What saving knowledge is SAving Knowledge is a worke of Gods Spirit on the faithfull opening their eyes to know God and themselves 1. It is a worke of God Spirit He is the Spirit of Revelation Ephes 1.17 By this Spirit we know the things of God 1. Cor. 2.12 2. On the Elect or faithfull for 't is the saved ones prove knowing ones 1. Tim. 2.4 Iohn 5.15 Others have not that light as they have Mat. 13.11 3. Their eyes are opened by the preaching of the Gospell Acts 26.18 As the Manna fell downe in the dew so the Spirit is conveyed by the Word Isai 35.5 By the preaching of the Gospell the eyes of the blinde shall be enlightned 4. They are brought to know God in ignorance and darknesse we did not know God 1. Sam. 2.12 Ephes 5.18 but being wrought upon by the Word and Spirit of God then they knew him savingly as that God will be mercifull to their sins Ier. 31.34 Heb. 8.11 5. They know themselves savingly first in their guiltinesse Rom. 5.12 Secondly in their corruption of nature Iob 14.4 Psal 51.5 Thirdly in their actuall sinnes Psal 40.12 Fourthly in this estate they know themselves lost Luk. 19.10 Fifthly they know the onely remedy is by Iesus Christ This knowledge is in the Elect. The Concomitants with saving knowledge 1. With application 2. Tim. 1.12 2. With renovation and change 2. Cor. 3.18 3. With great humility Iob 42.5 6. 4. With charity 1. Cor. 13.2 5. With practice Iohn 13.17 6. With consolation Jer 9.24 7. With contempt of the world Phil. 3.8 8. With satisfaction 1. Cor. 2.2 It satisfies as much yea more than all Arts and Mysteries or secrets Quest How is this saving knowledge attained Answ For answer consider three things How saving knowledge is attained 1. We have it not by Nature 2. We are attainers and receivers 3. The answer how we doe attaine it First we have it not by Nature for the image of God consisting in Knowledge Col. 3.10 we have
1. In his Essence having his being of himselfe absolute independant blessed immutable 2. Also that there are in the Divine Essence a Trinity of Persons Quest How shall I raise my admiration to the highest pitch Answ To meditate of his Wisedome and Knowledge First admire the largenesse of it for hee knows all Prov. 15.11 2. The perfection of his knowledge hee knows the Causes Concomitants Fruits and Effects insides he knows the motions and inclinations of all men of all things Acts 15.18 3. Admire the manner of his Knowledge not by Doctrine Relation Experience but without meanes 4. Admire the celerity and swiftnesse of his Knowledge at once in a moment Hee knowes things past present and to come 5. The certainty of his Knowledge he cannot be deceived he foresees all inconveniences he knowes things and persons as they are no apparitions nor pretences nor fainings nor dissemblings can delude him 6. Admire the Eternity of his Knowledge before all time before there was a World Hee knew himselfe to be most perfectly happy and blessed and knew that he would make a world and knew all that man should act on the stage of this world and as he did purpose so all things must come to passe Acts 4.28 Ephes 1.11 according to his foreknowledge and Decree 7. Admire the Efficacy of the Knowledge and Wisedome of God From his Knowledge he decreed then did worke so the Heavens Earth Seas and all their ornaments were created are preserved the variety of his creatures argues his unsearchable Wisedome and their order uses and ends appâ—inted them calls for our Admiration By this we may see what câ—â—se wee have to admire God and if one of his Attributes doe cause such Admiration what would it worke on us to meditate on the rest as his Power Glory Holinesse Justice Invisibility immutability this requires a large Volume but I intend brevity Quest How may I further admire God Answ I will give one straine more to winde up the heart that is to admire Christ incarnate how hee is the begotten Sonne of God Psal 2.7 1. Admire it in this hee was begotten of the Father yet is not after the Father in time Men beget those that come after them but here 't is not so therefore to bee admired 2. Men beget children which may be divided from them but Christ is so begotten that he is undividuall He and the Father are one John 10.30 3. Men so beget that there is a diminution of their substance and a conveighing of the corrupt Nature But Christ is begotten without diminution of the substance of the Father Acts 4.27 and free from all corruption Hee is the holy Sonne of God 4. Men beget children which are their inferiors but Christ is begotten Equall in Eternity yet equall with the Father Phil. 2.6 1. The Father is eternall Psal 90.2 So is the Sonne eternall Isai 9.6 Glory 2. The Father is glorious Acts 7.2 So the Sonne is glorious Iames 2.1 Power 3. The Father did create Gen. 1.1 So the Sonne created Col. 1.16 4. Angels doe honour the Father Isai 6.3 So Angels doe honour the Sonne Adoration Heb. 1.6 5. A Father begets a Sonne but yet communicates not his whole Essence to him but Christ is begotten yet partakes of the wholâ— Essence of his Father therefore admirable 6. A Father begets one that is another person another thing distinct from himselfe But the Lord Christ is begotten another person yet not another thing he may be distinguished but not divided Thus wee acknowledge God by Admiration Secondly we acknowledge him to himselfe and so doe glorifie him by our praises Psal 50. last verse Here consider 1. Who they be doe praise him 2. How they praise him 3. For what they praise him First who praise him 'T is the Saints praise him Psal 145.10 1. 'T is they have the most cause 2. And the best abilities 3. And the onely acceptance Secondly how they praise him 1. They praise him freely and cheerefully Psal 63.5 2. Vprightly and sincerely Psal 119.7 Hence 't is they praise God with their Soules Ps 103.1 with their Hearts Psal 9.1 3. They praise God frequently on all occasions Ps 71.6 Psal 119.164 4. They praise him constantly Psal 145.2 Hence 't is when they lose their comforts yet God loses not his praises Iob 1.21 Thirdly for what they praise him 1. For his owne Excellency 2. For his glorious workes 3. For his mercies First for his owne excellency 1. He is the soveraigne Lord God over all Rom. 9.5 the ruler of the world Zach. 4.14 Hence it is that Greatnesse and Glory and Power and Victory and Praises is attributed to him who is head over all 1 Chro. 29.11 He is to be praised as the onely potentate 1. Tim. 6.15 He is to be praised that is high and excellent Isai 57.15 He it is is glorious in Holinesse Exod. 15.11 and worthy to receive Honour and Glory and Power and Praise Revel 4.11 Revel 5.13 All his glorious Attributes both Communicable and Incommunicable cals for our frequent praises Secondly he is to be praised for his workes For they demonstrate his eternall Power and God-head Rom. 1.20 Hence it is that he is praised for creating all things Rev. 4.11 His workes both of Creation and Providence do shew his Wisedome Power Goodnesse c. Psal 139.14 Psalme 136. Psalme 194. The workes of God stirred up David to praise God both for the making of himselfe and for the making of other creatures and for the government of the World Thirdly God is to to be praised for his mercies Psalme 100.4 Psalme 136.1 To quicken us to this duty consider 1. The freenesse of his mercies they are bestowed without our deserts his will is the cause of his mercy Rom. 9.18 2. The multitudes of mercies of all sorts temporall spirituall on every faculty of soule and member of our bodies mercies on our names estates families friends those neare and deare to us 3. The constancy of his mercies they are renewed every morning Lament 3.23 Wee are laden daily with benefits Psal 68.19 4. Consider mercies comparatively wee are in health others are sicke we have sight others are blinde we have the Gospell other sit in darknesse c. Thus we see God is glorified by Admiration by Praises Lastly he is glorified by acknowledging him to Men In our Speeches In our Actions In our Sufferings First in our speeches to men 1. By declaring his workes Psal 105.1 2. To instruct our Children that they may praise God Psalme 78 4. 3. To make publicke confession of our sinnes if they have caused publicke scandall Ioshuah 7.19 4. To make publicke confession of Religion being called Psalme 119.46 Read the marginall Note 1 Pet. 3.15 Secondly Wee must glorifie men before God in our Actions 1. By our godly conversation in the generall to do good workes before them to urge them to glorifie God Matthew 5.16 to cause men to say
Triangle there are still three empty corners for the Trinity to fill Our infinite desires are plenarily satisfied with him alone that is infinite Hence it was that Paul and Silas having God did sing in the Dungeon when Belshazar wanting him did tremble at his Feast Vse 3 Seeing infinitenesse hath relation to Gods Essence and properties we should be sparing in considering it singly or simply rather to meditate of it Relatively as infinite Essence infinite Wisedome infinite power which attributes may be considered in severall places so the best way is Brevity to avoyde * A using one thing often Battology Of Omniscience 1. What Omniscience is 2. No Creature is Omniscient 3. God is Omniscient 4. Proofes by Scriptures and Reasons 5. Applications to edifie Sect. 1 First What Omniscience is IT is gathered from a compound word Omnis scientia all and knowledge To know all requires infinitenesse all must be included nothing must be excluded Sect. 2 Secondly No Creature is Omniscient NO Creature made all no Creature is Omnipresent to know what is done in all places No creature knowes all thoughts * 1. Kings 8. no creature knowes Gods Essence no creature knowes the Day of Judgement no creature knowes the certaine events of things nor the certaine causes of all things Therefore no Creature is Omniscient Sect. 3 Thirdly God is Omniscient God knows things past Ps 90.8 act 15.18 Present Psal 139.2 To come 1. Sam. 23. â—â— God knows al things in Heaven earth and hell Pr. 15.11 GOD is Omniscient knowing himselfe and all creatures He being infinite knowes himselfe to be an infinite Essence He knowes the Creatures in their being potentiall in their production existence He knows their motions inclinations intents actions progresse declensions ends and conclusions Hee sees all with one view without experience or disputes or events or Reasons or Similitudes He sees them distinctly unchangeably * Without the least sinfull motion sacredly eternally and perfectly Sect. 4 Fourthly Reasons Arguments and Probations 1. Positive Acts 15.18 Ier. 17 10. Psal 94.11 2. Negative 3. Mâ—taphoricall FIrst from Scripture the Scriptures prove it 3. wayes first Positive secondly Negative thirdly Metaphoricall Job 28.24 For hee beholds the ends of the world and seeth all that is under Heaven Heb. 4.13 All things are anatomized before him Reasons Iob 42.2 There is no thought hid from thee 1. He made al 2. Else he were not perfect 3. Hee must judge all Ergo knows all things God is said to have eyes Prov. 15.3 To be light 1. Iohn 1. God is light to see is to know we borrow from the Minde and give to the Eyes As I see your purpose I see your love that is Metaphorically I know perceive or discerne it When wee say God hath eyes we meane he knowes discernes understands So God is light ye know 't is light makes all manifest it discovers and makes things obvious Sect. 5 Fifthly Vses to edifie 1. THis confutes two sorts of men the Hereticks and the profane First those Hereticks which hold that God sees no sinne in the justified are ignorant of God in his Omniscience plaine Texts are against them Psal 90.8 Thou hast set our iniquities before thee and our secret sinnes in the fight of thy countenance So Heb. 4.13 All things are anatomized before him We have sinne we see sinne and our neighbour sees our sinne God corrects us for sinne his Spirit is grieved by sinne therefore God sees sinne God saw sinne in David in Peter in the Churches in the Revelation He sees our sinnes more perfectly than our selves and convinces us for them and causes us to bewayle them confesse them and loath our selves for them 2. This confutes Atheists and profane men which goe about to hide their counsell from the Lord Isai 29.15 And judge carnally of God Iob 22.13 as if hee being in Heaven had eyes as a man and could not see through the darke cloud Heere is direction to take heed of secret sinnes Secondly God knows them and sees them with all their circumstances Iob 42.2 No thought is hid from him 2. Take heed of false pretences as Iesabels Fast Absolons Vow and Judas Kisse God sees the intent though man sees onely the pretence 3. This shews that it is not in vaine to lift up our hearts The Lord knows our desires Psal 10.17 and the meaning of our spirits He knows a priory from the first rise therefore ejaculations are with him reall prayers Nehemiah 2.4 Thirdly Here is matter of consolation 1. In regard of our frailty The Lord knowes whereof we are made hee remembers wee are but dust so that from this his knowledge wee mâ—y expect his compassion Psal 103.14 2. In respect of our troubles wee know not which way our deliverancâ— shall come But the Lord knowes how to deliver the godly 2. Pet. 2.9 Let us labour to be godly when God knowes us to be so he knowes then how to end our miseries and to give us deliverance A fourth Vse may be to aggravate the misery of the impenitent They sinne before a God that sees all things their enmity against him their hatred of his children their despising his Ordinances and taking their fill of sinne is all knowne to him that shall judge them at the last day Vse 5. To admire the knowledge of God and to abase our selves and confesse our ignorance as The wise man Prov. 30. Surely I am more foolish than any man And Psalme 73. So foâ—lish was I and ignorant and as a beast before thee Vse 6. To beleeve and acknowledge that there shall be a righteous Judgement at the Great day because the Iudge cannot be deceived He knowes all mens causes and will separate mens persons hee knowes his Sheepe from Goates and will reâ—ard every one according to that he knowes they have done in the body He needs no informations but will judge according to perfect knowledge Of Omnipresence 1. What Omnipresence is 2. No Creature is Omnipresent 3. God is Omnipresent 4. Reasons and Scriptures to prove it 5. Objections and Question answered 6. Applications to edifie Sect. 1 First what Omnipresence is IT is a word from a compound of two words all and present expressed in another phrase called Vbiquity a being every where at once Sect. 2 Secondly no Creature is Omnipresent THe Creatures are limited and bounded Angels are not in heaven and earth at once man hath his being in a little roome and is present but in one place at once the Sea hath her bounds the aire hath his Region and every Creature hath his appoynted place Sect. 3 Thirdly God is Omnipresent IN heaven is his glorious presence hee is in earth by his providence in hell by his judgements though no place can containe him yet no place can exclude him Sect. 4 Fourthly Reasons and Scriptures to prove it Reason 1 1. HE is an infinite Essence therfore omnipresent Secondly Reason 2 because God
our conceits capacities and inventions T is the Court of the glorious God compared to a City whose gates are pearles whose walls precious stones the streets gold the inhabitants are Kings there is the glory of Gods presence all is light and day and no darknesse nor night 't is the kingdome of glory there are Crownes of glory laid up for vessels of mercy prepared for glory 3. Of the glory of the visible heavens the heavens have the preheminence and are the most excellent the waters excell the earth the aire excells the water and the heavens for largenesse clearenesse purâ—nesse excell all under them and have this honor to declare the glory of God Psal 19.1 4. The ornaments of heaven are glorious the sunne is glorious in magnitude brightnesse swiftnesse efficacy and operation enlightning and heating the aire exhaling the waters quickning the earth and making fruitfull the earth with trees herbes and plants c. The Moone hath her glory though it be borrowed and her excellency appeares in the darke when we most need her light in the Canticles her fairenesse is commended 1. Cor. 15. and shee is one of the glorious workes of God The Starres have glory differing one from another and adorne the heavens with their bespangled brightnesse like a curious embroydered Canopy glorious to our eyes The Earth hath the glory of stability riches and variety among all that are taken out of it man is a glorious peece of workmanship whose foundation 〈…〉 the dust young mens glory is their strength and the glory of the aged is the gray-head Princes have their glory and great men according to their dignity but among men none have the glory and honor like to the regenerate man he is honorable by faith Iohn 1.12 and is glorious within they are changed from glory to glory 2. Cor. 3. they have a glorious head Iames 2.1 a glorious guard Heb. 1. last vers glorious food Gods ordinances glorious apparell Christs righteousnesse they are called the glory Isai 4.5 the spirit of glory rests on them 1. Pet. 4. they are heires of glory The Sea hath his glory for largenesse and terriblenesse and strength carrying the mighty ships there sports the great Leviathan and there are fishes innumerable The sea hath his proud waves of great height and quantity yet is honorable for this that it keeps within his bounds at the Creators command Sect. 3 Thirdly Of the glory of the Creator HIs glory is essential he is clothed with Majesty and glory Ps 104.1 so glorious is the Lord that the very angels cover their faces before him The Father is called the God of glory Acts 7.1 if the whole Trinity be there meant the Father is not excluded Christ is called our glorious Lord Iesus Christ Iames 2.1 The holy Ghost is called the spirit of glory 1. Pet. 4.14 all the gâ—ory in the creatures is but as a drop compared with the Ocean he had glory before there was a world Ioh. 17.5 and all creatures can adde nothing to his glory for it is not capable of addition he doth manifest his glory to the creatures and we give him glory by taking notice of his excellency and râ—ndering praises and acknowledging that is in him already Sect. 4 Fourthly Questions resolved Quest 1 WHerein doe men most usually glory Answ In wisedome strength riches Ier. 9.23 Quest Why doe men glory in their wisedome Answ 1. Their wisedome and knowledge puffes them up 1. Cor. 8.1 cognitio inflat knowledge makes them swolne and filled with winde they looke on their bulke and bignesse and doe forget they want the substance of faith and love 2. They thinke by their wisedome to doe great matters to suppresse those they would not have rise Exodus 1.10 3. When they effect their enterprises and get into favour or prevaile against those they hate that they applaud their wits like those that sacrifice to their nets Habbak 1.16 Quest 3 Why doe men glory in their strength Answ 1. Because they compare themselves with those are weake and feeble 2. They overmaster others and command them and glory in that strength and power which subdued them 3. They thinke to prevent and withstand those which dare oppose them Quest 4 Why doe men glory in their riches Answ 1. Because of the supposed good they thinke riches can procure them as friends places of preferments costly buildings dainty fare many attendants and servitors and to become as the great men of the earth 2. Because of the supposed evill they thinke riches will free them from Prov. 11.11 therefore t is said riches in their imagination is as a strong City and a high wall to shelter them 3. They have thoughts of the perpetuity of their riches to their posterity Psalm 49. contriving to assure them to their childrens children 4. Because they see others sue to them stand with cap and knee before them runne and goe at their becke affraid to displease them these causes make them glory in riches Quest 5 What is it to glory in God Answ T is to have an inward joy manifested by outward expressions Psal 33.21 so the word signifies Laetatur and Psalm 34.2 my soule shall glory in the Lord 1. Cor. 1.31 That he that glorieth may glory in the Lord we must not arrogate to our selves but all to God he is wisedome to our understanding righteousnesse to justifie us sanctification to renew us and redemption to our bodies and soules 1. God is our wisedome to teach us knowledge and give us light 2. Cor. 4.6 2. God is our strength Psal 59.17 3. God is our riches and our portion Psalm 119.57 therefore we should glory in him Quest 6 What is vaine glory Answ It is when a man seekes his owne glory as the end hee aimes at Iohn 7.18 He that speaketh of himselfe seeketh his owne glory Prov. 25.27 To seeke diligently * Pervestigari our owne glory is no glory glory and honour may bee enjoyed but we must not seeke it earnestly from men then it is vaine if wee seeke it then it must be in the second place moderately orderly else it is vaine a fruit of the flesh and it is sought from vaine men it is most uncertaine and gives no sound satisfaction being vaine Quest 7 What is the right way to seeke glory Answ 1. To abase our selves then we shall be exalted and honoured 1. Pet. 5.6 2. To grow stronger in faith Iohn 1.12 3. To practise good workes Matth. 5.16 Acts 10.4 Quest 8 What kinde of workes doe glorifie God Answ 1. To repent and turne from sinne Revel 16.9 2. To give to the poore Prov. 3.9 3. To sanctifie the Sabbath Isaiah 58.13 4. To praise the Lord. Psalme â—o last verse Quest 9 How may we know wee doe seeke the glory of God Answ 1. Though our selves be commended wee are displeased if we see not honour redound to the Lord. 2. We are content to lose that God may gaine honor 3. Though
height of glory I looke for a Heaven above First let mee be heavenly ey'd to read secondly heavenly minded to contemplate thirdly heavenly changed to beleeve to convert to be renewed Sect. 2 Secondly Of the clearenesse of the Heavens IT is the elementary Heavens I now thinke upon they are for clearenesse and purity compared to molten glasse Iob 37.18 And the blewnesse of them to our view is because of the farre distance betweene the eye and the object Reflexions 1. If Heaven be so pure that we see Deut. 26.15 how pure are the invisible Heavens that is a pure place called Gods holy habitation 2. Gods dwelling is pure He will not abide in a sinfull soule nor with a profane heart I must be purged clensed and humbled if I will have God with me Isai 57.15 3. If Heaven be so pure then God himselfe is a pure and holy God 1. John 3.3 4. A pure conscience a cleane heart a sanctified soule is a kind of Heaven on earth When I looke towards Heaven and consider the purenesse of the Element let me desire to be pure it is heavenly and excelent A legall purity I can never obtaine here an Evangelicall purity I must endeavour after to be cleansed from my guiltinesse by Christs blood and from my filthinesse by his Spirit Sect. 3 Thirdly Of the height of the Heavens HEaven is the Throne of God Matth. 5.34 and Thrones are on high Solomon had staires to ascend to his Throne because he sate as Judge above the people 1. King 10.18 19. So Gods Throne is on high The Heaven is high above the earth Psal 103.11 as the large circumference to the little Center the distance is very great men may ghesse at it but not certainely conclude how farre it is Reflexions 1. Feare 1. What cause have I to feare the Lord for as farre as Heaven is above the earth so large is his mercy to them that feare him Psal 103.11 This should enlarge my endeavour after the feare of the Lord. 2. Circumspection 2. God sees all our actions here below for hee dwelleth in the high Heavens and from thence beholds us Psal 33.14 3. Heavenly mindednesse 3. Though the visible Heavens be high yet our humane flesh is carried higher Heb. 4.14 9.24 Christ is ascended farre above all Heavens Ephes 4.10 There I hope to come there I desire my heart may be often Colos 3.1 Sect. 4 Fourthly Of the largenesse of the Heavens THE Heavens for their largenesse are said to bee spred out Iob 37.18 Psal 104.2 Ier. 51.13 The largenesse may be demonstrated three wayes 1. By a visible apparision for wee can see on our Horizon but halfe of the Heavens In the Moneth of March when the Sunne riseth at 6. and sets at 6. wee then may make a tryall 2. By an Astronomicall relation or Geometricall collection the Earth is large yet it is but as the Center to the Heavens circumference 3. By a divine conclusion Heaven is the dwelling of the great God and the receptacle of the Saints Psal 2.4 Iohn 14.2 Therefore the visible Heavens bee large though not so large as the invisible Reflexions 1. God is a great God great Princes are knowne by their great Palaces so I know God is a great God by his dwelling place 2. I perceive a progresse from little to great from the little wombe of my Mother to this great world the habitation of mortals I trust I am going from this little Terrene Globe to the large Heavens the habitation of Angels 3. Though the Heavens are large yet they cannot containe God 1. Kings 8.27 God comprehends all and is incomprehensible himselfe 4. I may be straitned and put in prison on earth but when I leave earth I shall come to a large place above the large visible Heavens called for largenesse a Kingdome Luke 12.32 Sect. 5 Fifthly Of the firmnesse of the Heavens THey are called Firmament for stability Psal 19.1 Our bodies are generated and soone corrupted but the Heavens continue to this day Psal 119.90 91. Reflexions 1. These Heavens we see continue a long time but the Heaven I hope for continues without alteration to eternity A Kingdome it is that cannot be shaken Heb. 12.28 2. Gods Worke is excellent being out spread and firme If a Brazier or Gold-smith stretch out his metall it loses firmenesse and growes to weaknesse Gods workes are admirable 3. Heaven is firme but the Word is more firme Mat. 5.18 Those that looke so much on security doe teach me where to looke for it 2. Pet. 1.19 We have a sure word of the Prophets Psal 93. Sect. 6 Sixthly Of the motion of the Heavens THe earth is fixed and hath foundations Micha 6.2 and hangeth on nothing Iob 26.7 but the heavens have a yeerely monethly daily revolutions Astronomers hold an opinion of divers sphaeres the neerest is the sphaere of the Moone the next where Mercury is the 3. hath Venus the 4. the Sunne the 5. Mars the 6. Iupiter the 7. Saturne the 8. the other Starres the 9. Compasses the rest and turne about every day this is above common capacity but certainly the earth turnes not round as meat on a spit but is fixed and stands still and the heavens are in motion Reflexions 1. I now have found who can make the perpetuall motion men would doe it God hath done it I honour his worke I blame mans folly 2. It is heavenly to be in motion it is earthly to be dull and sluggish I desire to be ready to every good worke Tit. 3.1 and to run the way of Gods Commandements Psal 119.32 3. I shall be of swift motion at last 1. Cor. 15 44. at the resurrection Seventhly Of the heavens dissolution or redintegration AT the last they shall waxe old as doth a garment Psa 102.27 and at the last day shall passe away with a noise 2. Pet. 3.10 and be folded up as a booke or role Isa 34.4 Heâ— 1.12 and shall be disolved 2. Pet. 3.12 the Angels have forme not matter so are everlasting we have matter and forme generation and corruption the heavenly sphaeres have matter and forme of long duration but not for ever whether they shall be annihilated or redentigrated whether brought to nothing or refined and remaine with the earth as monuments of Gods eternall power and wisedome I am ignorant of it and leave it to them more wise to judge Reflexions 1. Oh with what detestation should I thinke of sin It is sin hath tainted this great fabricke and will bring a dissolution 2. There is something will stand me in stead and is of great consequence at that time when all my silver and gold is melted and the world burned that is holinesse which now I must prize at a high rate and pray and labour for it 2. Pet. 3.11 3. If heaven mâ—st be disolved that is so firme then my fraile weake body will soone come to a dissolution I am earth and must
yeerely knowne and by many Foxe told Conclusions Secondly the cause of the Eclips is the interposition of the Moone betweene the Sunne and the Earth 1. As the Moone hinders for a time the light of the Sunne so inferiour things Eclips our joy and hinder grace though for the present they are sensible objects and have a kind of luster and beauty on them 2. If those we shew favours unto shall at any time disparage us remember the Sunne is Eclipsed by the Moone notwithstanding all her light is from it received 3. Let me learne to recompence injuries with favours the Moone darkens the Sunne but the Sunne conveyes light to the Moone and makes it bright and glorious Conclusions Thirdly the Eclips is but a short time 1. We perceive blessings best by their want how welcome is the light unto us after we have beene a little deprived of it 2. How good is God in giving so excellent a Creature as the Sunne and keeping the use of him from us not every day nor weeke and never but a short time 3. The darknesse at the death of Christ was not an ordinary Eclips from the sixth houre to the ninth from 12. to 3. of the clocke Mat. 27.45 The Sunne was then long hid 1. As ashamed of their great wickednesse 2. Or darkned because the Sunne of righteousnesse was Eclipsed 3. Or to shew the darkenesse was to come on the Jewes this Eclips was more then ordinary Fourthly how men doe looke on the Eclips We looke on it not so much with an eye ascending as descending by a bason or pot of water men use to looke upon it 1. As the beholding what is done above Conclusions is to looke in another Element beneath so I am not to looke up into Gods secret counsell for my predestination but descend into my heart whether it be regenerated and changed as men looke on the dyall not the Sunne to know the time of the day 2. When the Sunne is bright shining men take no especiall notice but in the Eclips they then are prying and observing consulting and talking so is it with a Christian if by mutable accidences he be Eclipsed of his excellency for a time then the cause is pryed into and he is most spoken of 3. I looke in water below to see what is done in heaven above I looke to my baptisme with water and there sâ—e my remission by that which water signifies which is the blood of Christ I looke downe there is mans baptisme I looke up there is Gods baptisme I see below what is done above 4. The pot of water which gives me a demonstration can give me a clensing so the same word that gives me light and discerning can give me a clensing refreshing 5. To looke on the Eclips I doe not with a direct view but through a Cipresse or five or by a pot of water I looke with a descent view all wayes are by secondary meanes so in divine mysteries I must use the prospect of the word the teaching of the Minister and learne by experience in use of meanes 6. As it is with him that despises a secondary meanes but gazes on the Sunne in the Eclips doth dazell his eyes and perceives not so clearely as another that uses secondary helpes so he that will have immediate revelations and infusions sliting the ministery proves not so sound in judgement as others who use the meanes Of the Light Having meditated of the Sunne I cause my thoughts to look back to that light which was before the Sunne wherein I consider 1. What Light is 2. What the Light was before there was a Sun Sect. 1 First What Light is LIght is either uncreate or created the uncreate light is God and in respect of his Majesty brightnesse and glory wisedome and knowledge he is called light 2. Ioh. 1.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is light The created light is 1. naturall 2. metaphoricall 3. supernaturall 4. glorious 1. Naturall such was the light before the Sunne and the Moone Gen. 1.14 Genesis 1.3 or the light that is in the Sunne Moone and Starres called lights 2. Metaphoricall is the light of reason and understanding Ioh. 1.8 3. Supernaturall is the light of grace when God shines into our hearts giving us saving knowledge 2. Cor. 4.6 this inward light hath outward manifestation by godly actions which are called light that shines among men Mat. 5.16 4. The light of glory is the estate of glorified soules in heaven there the Saints are said to be in light Col. 1.12 Sect. 2 Secondly What the Light was which was before the Sunne THe learned have divers opinions of it one thinkes it was a spirituall light another thinkes it was the Element of fire a third thinkes it was a bright cloud another that it was a dispersed light put after into the Sunne another thinkes it was a great light which could not bee beheld now whole but after dispersed A light it was but how it moved how it was placed the scriptures are silent we may be too curious to search and take great paines to lose our labour Quest 1 Seeing the light is from the Sunne how could there be three dayes before the Sunne Answ First there is a primary cause of the light and an instrumentall the primary cause is God he can give light to the day without the instrument Secondly we must distinguish betweene the creation and the gubernation of the world in the first creation God made a light to divide the day and the night in the gubernation of the world the Sunne doth give the light Quest 2 What is the benefit of naturall light Answ First it discovers things in their formes dimensions and colours Secondly it cheares and comforts the creatures here below Theeves doe hate the light and those which have sore eyes doe shunne it and Owles and Bats doe hide themselves from it Theeves doe hate the light not simply but accidentally because it discovers their evill deeds and sore eyes are weake and cannot behold that they rejoyce in the Owles and Bats are night birds and though they shun the day-light yet they like the moone-light Thirdly light is for action wee worke in the light in the darke we are unfit for action and like the Egyptians sit still Object Some workes are done in the darke as thefts murders and adulteries Answ The workes of darknesse are the baser workes the excellent workes are done in the light Quest 4 What is the benefit of the vicessitude of light and darknesse and the change of the day and night Answ 1. The night makes the day more pleasant to us when it comes 2. The night drawes men to a constant resting both they and their servants 3. The wild beasts by night seeke their prey 4. By this meanes time is measured Conclusions 1. God is the cause of causes Hee is not tyed to secondary meanes he can giue light without the Sunne 2. God
world in heaven the life in the wombe is secret the life in the world is active the life in heaven is contemplative a life of vision The life in the wombe is secret in the conveyance and in the continuance In the conveyance Eccles 11.5 Thou knowest not the way of the Spirit In the continuance being nourisht by the Navill and preserved by a Divine Providence rather to be admired than disputed 2. The kindes of life are three a life of Nature a life of Grace a life of Glory The life of Nature is in such things as the strength of Nature can acte all attaine not to the like operations nor the same man is all times alike one man excelles another and the same man in time he doth excell his former actions some have attained to a great knowledge of the heavenly sphares and orbes some to the knowledge of the terrestriall globe finding out the minerals that lay hid and the Nature of the Creatures that doe live and growe on the earth man hath divided the world into foure parts for distinction of Countries and people some attaine to Arithmetique some are Musicall man hath found out writing printing Martiall discipline Navigation policie in Governement curious Arts Phisique Rethorique Logique much varietie for the being and well being of humane life The life of Grace is a spirituall life which onely the regenerate doe attaine unto 1. Consider how it is communicated 2. How it is manifested 3. How it is preserved First how it is communicated Christ is the originall of light and life Iohn 1.9 He is the way the truth and the life John 14.6 He is the Resurrection and the life John 11.25 He is a quickening Spirit 1 Cor. 15.45 Giving life to his members This life is called spirituall life 1. Because the Spirit of God workes it 2. Because the carnall man knowes it not t is the spirituall man hath spirituall life 3. T is employed in spirituall things spirituall motions spirituall words and actions Secondly how t is manifested 1. By prayers desires longings after God where is breath there is life 2. By sence of sin to feele Idle thoughts indisposednesse to duties c. there is life for where is sence and feeling there is life 3. Affections against sin and for GOD argues life for where is heate is life 4. To doe good workes workes of mercie workes of pietie workes of mortification argues life for where is motion and action there is life Thirdly how spirituall life is preserved 1. By a good diet we must strive for appetite and for food labour and salt things and sharp things brings appetite we must exercise our selves in the Law and applie the curses and the threatnings home to the soule this will make us to hunger for Christ for mercie and grace then labour for nourishment the word preacht and reade the Sacraments and prayer and conference and meditation are spirituall nourishments to preserve spirituall life 2. Life is preserved by exercise we should put forth our habilities in duties as in Gods sight and for Gods Glorie here stirring is for soules health 3. Life is preserved by Physique 1. There is preventing Physique to remember Gods Presence Gods Law the great accompt the mercies we enioy the example of Christ these meanes keeps us from sinfull diseases 2. There purging Physique true sorrow free Confession humiliation prayer turning to God 3. There is restoring Physique to embrace the tender of mercie the promise of grace to lay hold on the bloud of Christ to ponder what is Gods sweete Nature what GOD hath beene to others what he hath beene to us formerly what he is to us at this present what a sweete Mediatour we have at the right hand of GOD this may restore us In the third place as there is a life of Nature and a life of Grace so there is for the soule a life of Glorie 1. There is an eternall life of Glorie 2. The felicitie of that life That there is an eternall life t is plaine Mark 10.30 In the world to come eternall life Iohn 3.16 Whosoever beleeves shall have everlasting life Eternall life is foure and twenty times to be read in the New Testament besides the other names of heavenly Glory heavenly inheritance c. The Arguments to prove an eternall life 1. Other wayes the Scriptures would be false which doe so manifestly reveale it unto us 2. Els we loose an Article of our Creed 3. The verie heathens have guessed at it 4. Els the Saints of all people were most miserable 1 Cor. 15.19 The Felicitie of that life 1. T is a life of Glorie in a Kingdome of Glorie with the God of Glorie 2. T is a life of pleasure Psalme 16.11 There is sweetnesse with our Glorie then they that mourned here shall laugh those that fasted shall feast and them imprisoned shal be enlarged 3. T is a life of triumph there be palmes in their hands in token of victorie then the poore child of God that is now militant shall triumph 4. T is a life of safetie there no theefe can come to rob no enemie to assalte no Divell to tempte there shall be no arrest no suite nor accusation against us 5. A life of love Love is the Law of the Kingdome everie one is glad of anothers felicitie so the ioy is mixt and enlarged they so abounding in love one to another and all to the Lord. 6. T is a spirituall life glorified there is no thirst nor wearinesse or lumpishnesse 7. T is a life of knowledge Ignorance is expelled we know here in part but then we shall know in perfection 8. T is a life of praises then prayers cease but praises never cease we shall doe it for ever with spiritualnesse and livelinesse and againe we sound forth the praises of God and againe and againe with infinite sweetnesse 9. T is a life of Communion with Christ and the Angels and all the Elect we shal be all of one mind none shall separate from this assemblie nor one profane man be admitted 10. T is a life of Satisfaction we shall say Lord I have enough Lord I am full I am satisfied richly rewarded here we ever want something but that life knowes want of nothing Of the death of the Soule 1. What Death is 2. How the Soule can be said to die 3. The cause of death 4. The signes of death First what death is Plinie calles it ruine Horace the last line of things Some call death a dissolution or departing sometimes t is afflictions 2 Cor. 1.10 Who delivered us from so great a death sometimes t is a dangerous thing 2 Kings 4.40 Death is in the pot Death is the separating the Soule from the body Heb. 9.27 our living out of Gods favour and without the Word of God is the shadow of death The separation of the Soule from the body is bodily death the separation of grace from the Soule is spirituall death the separation of the