Soule and body from God and Glorie is eternall death Secondly how the Soule can be said to dye It dyeth not in respect of existence and being but relatively in respect of Gods Grace and favour as the body being dead there is eares and eyes and handes and feete but without life so it is a carkasse till life be put into it being voide of motion so the Soule hath understanding memorie will and affections yet is dead by Nature having no spirituall motion hence t is said Men are dead in trespasses and sinnes Ephes 2.1 Let the dead burie their dead Matth. 8.22 This thy brother was dead Luke 15.31 She that liveth in pleasure is dead while she liveth 1 Tim. 5.6 Thirdly the cause of death is sinne there was an immortall lively estate in mans innocencie Death was threatned as a punishment and was accomplished when man had sinned Adam stood or fell for himselfe and his Posteritie as Levie paid Tithes in Abraham Heb. 7.9 So we sinned in Adam being in his loines so death went over all men in asmuch as all men have sinned Romans 5.12 Fourthly the signes and markes of death 1. Where a dead body is there in time is rottennesse so t is with the dead soule Psalme 53.3 All are corrupted that is loathsome and stinking Ainsworth 2. Where death is there is insensiblenesse So the Soules dead in sinne are past feeling Ephes 4.19 They are so sensles they feele nothing though the foundations of the earth be remooved Psal 82.5 They in greatest danger be as the drunkard asleepe on the top of the mâ—st Pro. 23.34 3. Where men are dead they feede not present to them the daintiest dish they taste not of it so men that are dead in sinne feede not on Christ the heavenly Manna nor on the word the foode of their Soules if wisedome make her feast and prepare her dainties the living are her guestes the dead in sinne heare not her invitations not come to her house nor eate with her at her table Of Gods Image on the Soule resolving First what an Image is 2. What the Image of GOD is 3. How Adam was made after Gods Image 4. Whether this Image still doth remaine 5. In whom t is repaired First what an Image is It is not onely a resemblance for the Sunne resembles God in light and brightnesse but yet the Sunne is not an Image of GOD an Image is a likenesse forme shape and similitude Gen. 1.26 Let us make man in our Image Exodus 20.4 Thou shalt not make any graven Image nor the likenesse The Image is substantiall so Adam begate Seth in his likenesse Gen. 5.3 So Christ is the substantiall Image of his Father Coloss 1.15 Heb. 1.3 Or an Image is artificiall Matth. 22.20 Whose Image is this saith Christ. By Art Images are molten graven carved painted or an Image is spiritually taken Ephesians 4.24 This Image is Holinesse and Righteousnesse Secondly what the Image of GOD is No corporall likenesse is Gods Image for he is a Spirit of infinite perfection the Image of God is Knowledge Goodnesse Soveraigntie Righteousnesse Immortalitie Blessednesse c. Thirdly how Adam was made after Gods Image 1. He was made Good Gen. 1 3. Simply good without mixture of evill 2. He was made in Knowledge Col. 3.10 He knew God and the Creatures after an excellent manner and gave the Creatures sutable names Gen. 2.19 3. He was created Holy Ephes 4.24 free from all sinne set apart for God So fourthly He was made Righteous Eccles 7.3 being conformable to the will of his Creatour fit to conceave a right of things in his mind fit to will righteousnesse to remember righteousnesse to love righteousnesse to speake righteousnesse and to doe it 5. He was made Glorious having these admirable endowments shining in his Soule and his body without infirmitie or deformitie strong nimble active healthie 6. He was Immortall heate and cold moisture and drought were as I take it perfectly compounded fire and water aire and earth so curiously mixed and so tempered by the Lord of the Artistes that man was not in this estate capable of sicknesse sorrow paine or death 7. He was Lord over Gods works and bare the Image of God in superioritie Psalme 8. Thus was man every way happy resembling the blessed God the favour of his Lord shined upon him the Creatures submitted to him the Aire did not distemper him the Lyon fawned on him like the dog he had no lusts nor passions within him he was ioyfull and wise and rich filled with contentment and satisfaction he most lively resembled and was the very Image of his Creatour Fourthly whether this Image of God doth still remaine in us Man being in honour he stood not in that condition but is like the beastes that perish insteed of goodnesse Now we are evill Matth. 7.11 Insteed of knowledge wee are Ignorant 1 Cor. 2.14 Wee were created holy in Adam but now are uncleane Iob 14.4 Insteed of righteousnesse wee have found out many Inventions contrarie to righteousnesse Eccles 7.31 Insteed of glorie we have shame which makes us cover the nakednesse of our bodies with garments and the nakednesse of our soules with excuses diminutions distinctions imputations to others Insteed of Immortalitie we have death attends on us and is sure of us although we be Lords over the Creatures sometimes they rebell 1 Kings 13.24 In steed of being happie now we are accursed in our Natures with sinfull dispositions Rom. 7.23 And accursed in our labours the Earth sometimes denyes fruits to releeve us and brings forth bryers and thornes to greeve us Micha 6.15 Gen. 3.18 Fifthly In whom is the Image of God repaired Onely in the Regenerate they so learne CHRIST that they are renewed in the spirit of their mindes Ephes 4.23 GOD shines in their hearts 2 Cor. 4.6 And turnes them from darknesse to light Act. 26.18 In the Gospell they so behold Gods glorie so as they are changed into Gods Image 2 Cor. 3.18 They put off the old man which is corrupt and put on the new man which maketh them like their first Creation in holinesse and righteousnesse Ephes 4 24. These new Creatures are after the Image of God by resemblance and are in this his Image 1. He is a God of knowledge 1 Sam. 2.3 And these are an understanding people being fed with knowledge Ier. 3.15 the Image of God is repaired in knowledge Colos 3.10 2. God is an holy God Leviticus 11.44 The Regenerate are a holy people 1 Pet. 2.9 3. God is a mercifull God Exodus 34.6 And these are mercifull like him Colloss 3.12 4. God is righteous Psalme 92.15 And these are a righteous people Psalme 11.6 5. God keepes his Covenants Daniel 9.4 And these people keepe their Covenants Psal 15.4 6. God cannot abide iniquitie Habakkuk 1.13 And these people hate evill Psalme 97.10 Adam had Gods Image in his body and soule the Image of God was in his Nature and if he had not
bring ruine upon it 2. I am to serve GOD with my body by bowing before him speaking to him and for him by working walking doing suffering as the Apostle saith Glorifie God with your bodies 1. Cor. 6. 3. I must not defile my neighbours body nor oppresse the weake nor in passion wound or maime or kill that bodie that is Gods noble curious worke 4. I am to prefer the bodies of my servants being humane before the bodies of horses dogs hawkes parrets monkies apes to love them and care for them above the rest Section 3 Thirdly Of the mortalitie of mans body Mortalitie and death seises on mans body 1. Because of sinne and transgression 2. Because t is of mixt matter and composition 3. Because of Gods will and ordination First Because of sinne Rom. 5.12 Death came into the world by sinne sinne ushers-in death and then turnes from an usher to a sting and though some that receive grace doe pull out deaths sting by Repentance yet death hath matter to worke upon we being 2. Compounded of the foure Elements and being made of composition we are subiect to a dissolution fire aire water and earth are our composition heate cold moisture and drought doe strive to hasten our Conclusion if one prove praedominant above the rest then we conclude and dissolve to dust 3. Because of Gods will and ordination Statutum est T is appointed and ordained that men must dy Heb. 9.27 Conclusions applicatorie 1. This should stirre up my hatred against sinne which brings death and to manifest my hatred 1. By studying the destruction of it 2. By withdrawing the meanes that nourishes it 3. By groaning at the feeling and presence of it 4. By frequenting holy duties to subdue it 5. By longing for the time to be quite ridde of it 2. To remember my mortalitie thereby 1. I shall applie my heart to wisedome 2. Be the more moderate in all outward things 3. Be stirred and quickned to duties for there is no knowledge wit nor invention in the grave 3. I am to prepare for death and dissolution 1. By being sound in Repentance then death will be an advantage Daily I am to enlarge as I am able my Conviction Confession shame sorrow and forsaking of my sinnes so will the sting of death be pulled forth 2. I am to dy daily in affection I must be a man resolved for death then when sicknesse and death comes I may say Whom seeke ye I am the man take mee I submit 3. When death comes Mors ultima linea rerum being my last line I am to endeavour to dy in Faith with patience hopefully with giving instruction to others if I have time and senses and speech and to dy with devotion commending my Soule to the Lord. 4. Death is an Ordinance of GOD and all his Ordinances are for our good and much to be regarded The benefit of this Ordinance is 1. We by it attaine to perfect mortification that we have beene digging at all the time of our new life and loosened the earth about the rootes of sinne death comes as a mighty blustering wind and downe fall our sinnes never to rise any more 2. By this Ordinance we come to rest from all our drudgerie turmoile and labour 3. By this Ordinance we have a passage to Paradise the third Heaven Abrahams boosome to the companie of innumerable Angels to our Inheritance our Masters Joy 4. By this Ordinance we be freed from oppression dangers feares faintings indisposednesse and evill companie So much of the mortalitie of the body Section 4 Fourthly of the Immortalitie of the body 1. It was Immortall in the Creation 2. It shall be Immortall at the Resurrection 3. Some have Immortalitie by translation as Henoch and Elias First Mans body was immortall by Creation before sinne there was no death for death came into the world by sinne Rom. 5.12 Man was not made mortall and sinne came not as an accident to make death a punishment as though Adam had dyed if he had not sinned but now hee dyes as a punishment of sinne But he was made immortall and had he not sinned he had not dyed for Angels had immortalitie by Nature Adam was immortall in his condition being in his body without deformitie and his humours without contrarietie death and all the fore-runners of death sicknesse sorrowes paines proceed from the transgression which altered our immortall estate Conclusions applicatorie 1. Sinne alwayes makes mans exchanges woefull we have changed immortalitie for mortalitie beauty for deformitie felicitie for miserie 2. This should humble us to consider wee were once immortall greate men decayed doe looke back on former dignities with sighes 3. We should lay the blame on our selves when we feele our ruines GOD made us happie blessed and immortall in our Creation 4. We may take a view of our immortall condition by Comparisons If Absolon was so beautifull what was Adam If Asahel was so swift of foote if some men are so wise and skilfull having but some remainder of the excellencie Adam lost what had he then himselfe in his ioyfull innocent immortall condition Secondly the body shall be Immortall at the Resurrection It shall be raised spirituall and immortall 1 Cor. 15.44 Mortalitie and death and sinne shall be abolished There is the dominion of sinne the being of sinne the consequent of sinne The dominion is taken away in our Regeneration the being ceases at our dissolution the consequent which is death and mortalitie is taken away at the Resurrection Conclusions 1. I that like of comlinesse and activitie may looke backward what I was in Adam and forward what I shall be at the Resurrection and so exercise my griefe and hope 2. In all my lumpishnesse and drowsinesse of body I may comfort my selfe in this at the Resurrection I shall serve GOD with that conformitie of body to my soule that there shall be no let nor impediment then my body shall be immortall with my soule Then there shall be no actuall evill for Grace shall be consummated nor potentiall evill being confirmed in goodnesse and holinesse no actuall corruption of body then there shall be no defect nor deformitie no potentiall corruption then all passions cease all sufferings are abolisht the passions of the senses shall be with Joy and perfection as Musique perfects our hearing 3. With the prospect of Faith by the light of the word I see a glimpse of the bodies immortalitie Absolon had naturall beautie and here is a reflex in this life but then the soule shall appeare in the body as the wine in the pure glasse the soule shall be ioyned to GOD the body to the soule and both glorious Now to come to the particulars and first of the Head The Head of man is 1. Obvious and is seene above the rest of the body 2. T is honourable above the rest of the members 3. T is united to the body 4. It conveighes influence to the body 5. It is sensible all
the creatures doe one serve another and all serve Man Man consists of a Soule and a bodie the Soule is distinct and immortall the body hath sences and members the Soule hath substance and faculties the substance is spirituall and invisible the bodie hath generation and corruption So much of the Exordium beginning at God ending with Man The Meditations follow 1. What the Soule is 2. How it was created 3. Of the Coniunction with the body 4. Of the immortalitie of the Soule 5. The difference of immortall and eternall 6. Of the life and death of the Soule A Conclusion concerning Gods Image on the Soule explained by Resolves 1. Concerning Images what they be 2. What the Image of GOD is 3. How Adam was made after Gods Image 4. Whether this Image still remaines 5. In whom this Image is repaired 6. Reflexions applicatorie from the former heads Section 1 First what the Soule is IT is a spirituall Distinct invisible substance spirituall opposed to that is corporall It is Distinct and hath a being and existence being separated and departed from the bodie It had an entrance and hath a returne Ecclesiastes 12.7 It being a Spirit therefore is invisible This quick nimble apprehensive very active stirring working It hath being and faculties some superiour as the understanding and mind some inferiour as the desires and affections The former rule the later obey the former contrive the later doe acte The understanding is as the King the will the Lord Maior the memorie the Recorder reason and discourse as the Sheriffes determination as the Aldermen Conscience as the Serieant Devotion as the Divine the Affections as the Commons in this Citie of the Soule of Man Section 2 Secondly how the Soule was created There was the Creating of Adams Soule and our Soules How Adam came by his Soule we know how we come by our Soules for the manner wee know not Adams Souls was by inspiration Gen. 2.7 Spiration and Reason differs Adams Soule and makes a distinction from the Soule of other creatures which is onely in the blood we come by our Soules some thinke by participation as one candle doth light another by generation a man beget a man compleat◠some thinke our Soules come by infusion by a particular inspiration when the child first quickens in the wombe but this is certaine no man knowes the way of the Spirit Eccles 11.5 when all is imagined little is concluded concerning this question Section 3 Thirdly of the Conjuction of the Soule with the body GOD made three sorts of Creatures in the beginning Spirits without bodies as Angels Bodies without immortall Spirits as beasts fowles and fishes Bodies and immortall Spirits having a ioyning together as men There is a Divine Coniunction of the Deitie to CHRISTS Humanitie a matrimoniall Coniunction betweene man and wife a mysticall Coniunction betweene Christ and the Faithfull a personall Coniunction betweene the Soule and Body This Conjunction 1. Is a Coniunction of contraries as flesh and Spirit 2. Such a Coniunction as may be separated by death 3. After the day of Judgment this shall be eternall 4. In this Coniunction there is a fellow feeling a simpathizing The passions alter the lookes and visage the sensible paines affect the Soule 5. The more Noble is to rule the inferiour to obey Reason not appetite or sence should governe Section 4 Fourthly of the Immortalitie of the Soule GOD hath immortalitie 1 Tim. 1.17 he hath it essensually independantly we have it by derivation by donation GOD hath made our Soules immortall and our Bodies though subiect to corruption yet by Divine ordination shall be immortall after the Resurrection Arguments of the Soules Immortalitie 1. The Father of our Spirits is immortall Heb. 12.9 he is the GOD of the Spirits of all flesh Num. 16. yea the Father of our Spirits and by immortalitie our Soules ressemble the Father of them 2. The operation of the Soule shewes it hath more than mortalitie The Soule actes and flieth beyond the power of our sences It flies from East to West suddenly It passes over the Seas it calculates the course of the Sunne Moone and Starres The Soule discourseth of things past and foreseeth things to come In hard matters the Soule first doubteth then deliberates then chooseth the Soule passeth through humane actions defining dividing compounding dissolving the Soule pearceth the skies and conceaves of GOD and of his Angels to be immortall Essences thus the Soule conceaves of immortall things strives for immortall rewards feares immortall punishment 3. The vigor strength and duration of the Soule proves it immortall age and sicknesse doe weaken the body yet the Soule hath life and vigour the Soule wantes manifestation in children old-men and mad-men drunken-men and men a sleepe the Sunne is the same though the clouds doe hinder the shining the Soule is the same and as an able work-man whose instruments be weake or out of order or broken 4. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in Latine Spiritus proves the Immortalitie of the Soule for Soule and Spirit are promiscuously taken one for the other Iohn 13.21 Turbatus est Spiritus Iohn 12.27 Nunc anima mea turbata est In the first Text he was troubled in Spirit in the last Text hee was troubled in Soule a spirit is immortall so is the soule 5. The soule is not derived out of any matter which is the roote of corruption so Angels and the soules of men are not made of composition of the Elements so are immortall and not subiect to dissolution 6. The last and least Argument is the Testimonie of Heathen men Solon saith the soule is an incorruptible substance apt to receive Joie or paine here and els where Plato saith Though the body die the Soule dieth not Socrates saith The Soule that followeth Vertue shall see God Anaxaxchus put to death with Iron hammers saith Knock hard the flesh and bones but Anaxaxchus thou canst not hurt Section 5 Fifthly the Difference of Immortall and Eternall Immortall is opposed to death Eternall is opposed to time Immortall hath respect to being without limitation of time Eternall respects no time persons nor things there would be eternity were there no persons things nor time Immortall is more noble than Eternall for the Angels and soules of men are nearer GOD bearing his Image Eternitie is a vaste Ocean without measure or limitation The Immortalls doe dwell in Eternitie at last as the Inhabitants in the house Section 6 Sixthly of the life and death of the Soule First of the life of the soule here consider 1. What life is 2. The severall kindes of life Life is a power to move and to acte In the Creatour t is an essentiall perfect single Divine being there is the fountaine man had his life at the first by spiration Gen. 2.7 called breath of lives for the severall faculties t is in or the severall operations or degrees There are three degrees of life in the wombe in the
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
sinned we had received Gods Image by a succession but now t is by reparation here imperfectly in grace hereafter wee shall have it transcendently in blisse and glorie Reflexions applicatorie from the former Heads 1. Thou O Lord hast given me a soule O graunt mee thy saving grace else I were better have no soule at all By thy grace preserve my soule which thou hast given mee thy way I admire but cannot comprehend 2. Thou hast ioyned my body and soule together wherein I see thy power and wisedome that canst make such contraries to unite together O ioyne Christ and my soule together that nothing may make a separation not life nor death 3. Thou onely hast Immortalitie from thy selfe my Immortalitie is dependant on thee the Blessed and Immortall God give me Faith and Sanctification here and I shall not faile of Immortall blisse hereafter let my thoughts of my mortalitie be mixed with hopes of Immortalitie and dwelling here in this world inhabited by mortals let my conversation be in heaven where mortalitie ceaseth and when I come to lay downe at my death the rags of mortalitie let me not be like them which despaire of Immortalitie and so dy raging or sensles let mee live the life of the righteous that my last end may be like his that though I dy as a mortall yet I may have a witnesse within me and give evidence without mee that I have striven for and waited for an estate Immortall 4. As there is the death of the body by the departing of the soule so there is the death of the soule by the departing of God from it O Lord my life depart not thou from mee then I dy I dy eternally pardon mee and abide with mee O cleanse mee and abide with mee set up thy governement in my heart raigne in my soule as a King on his Throne I am thine doe with mee what thou wilt onely abide with mee and doe not depart from mee 5. I live a life of Nature whereby I excell the unreasonable Creatures Lord when shall I live a life of grace say to my sinnes dy say to my prayers live when shall Lattaine mortification a heavenly frame of heart and be filled with the fruites of righteousnesse O! that I might attaine to the aboundance of grace that my whole life might be godly and religious holy heavenly and spirituall that it might be my meate and drinke to doe thy blessed Will O! that I could subdue my selfe denie mine owne corrupt will forgive iniuries be spirituall in duties love them most that be most godly be weaned from the world and hope for Christs appearing as he that lives a life of grace 6. There is a life of Glorie that followes a life of Grace I may admire it but not conceive it I better know what t is not then what it is Honour Glorie Joy Pleasures are there for the measure t is unconceaveable eternall life good companie is there a Crowne a Kingdome an Inheritance is there O! that the Contemplation of that long life might swallow up my eager thoughts for this short life O! that the Joyes of that life might in my mind sweeten the sorrowes of this life O! that the rest of that life might sweeten my mind in respect of the cares labours and troubles of this life O! that with Christ I could looke up to the Joy set before mee and with Moses looke to the recompence of reward Lord raise Meditations of heaven in my heart give me a heavenly use of the thoughts of heaven let me oftner thinke of heaven oftner speake of heaven be more resolved for the wayes of heaven let me so have heaven in my soule here that I may have my soule in heaven hereafter that I may at last have that in fruition that I have now in expectation 7. Thy Image O Lord was stamped on man at the first as a Divine Character but alas wee have lost thy Image and are most uglie filthie abominable obiects I have nothing to present before thee but sinne and shame yet I fnd in thy Word there is a remnant shall be restored againe thine Image repaired and their soules and bodies saved if I live and dy in mine owne Image so I shall arise at the last then O mountaines fall on mee O hills cover mee I am ashamed of my filthinesse now I shall be worse ashamed then if I be not in this life renewed O repaire my soule that I may have thy Image not onely in superioritie over thy Creatures under mee but by regeneration and renewing of the Holy Ghost So much of the Soule next of the Body Of the Body of Man 1. Whereof the Body was made 2. Of the Excellencie of the Body 3. Of the mortalitie of the Body 4. Of the Immortalitie of the Body Section 1 First Whereof the Body was made Not of the Angelicall Nature nor of the heavenly Bodies the Sunne Moone or Starres but of the dust of the Earth Genesis 2.7 This puts me in mind of foure things 1. Of my basenesse I am but dust and earth 2. Of my frailtie and weaknesse I am brittle earth 3. Of my worldlinesse I bend towards earth in my minde to please my earthly body 4. Of my lumpishnesse heavinesse and dulnesse I am but a clod of earth 1. The basenesse of my body is exprest by these termes Houses of clay Iob 4.19 Vile bodies Philippians 3.21 2. The frailtie and weakenesse of our bodies hath these termes Man is a worme Iob 15.6 Man is as grasse and as the flower of the field Psalme 103.15 3. The worldlinesse of earthly man is set downe in these phrases yee covet Iames 4.2 and t is said to be wicked covetousnesse Esa 57.17 The covetous man is an Idolater Ephes 5.5 4. The lumpishnesse of man is exprest in these words or the like Goe to the pismire thou sluggard Pro. 6.6 Awake thou that sleepest Ephes 5.14 Arise call upon thy God Iona. 1.6 My basenesse should kill my pride my frailtie should kill my selfe-dependance my earthlinesse makes mee unlike the Angels my lumpishnesse should make me desire to be quickned Section 2 Secondly Of the Excellencie of mans body 1. The Excellencie appeares by the Creation of it the Blessed Trinitie consulted and fashioned it Genesis 1.26 2. All other bodies serve mans body as being more excellent than they all the Celestiall bodies give man bodily light the fowles and fishes and beastes feede his body the massie body of the earth is for his habitation and delight and nourishment 3. Christ tooke humane flesh and ioyned it to the Godhead and now our bodies are dignified exceedingly 4. Mans body hath excellent qualities of strength beautie nimblenesse and activitie so that we may say we are Artificiose confecti Psalme 139.15 Conclusions applicatorie 1. I am to be carefull of this curious worke-manship of GOD not to spoile it by wrastling fighting running over-heating it by drunkennesse intemperancie or any way or course to
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
some probability to pay their Debts and so for a time save their credit But if they have no good ground to pay debts due already it is but injustice to make a shew to be trusted farther it is just to strike saile Of Life 1. What Life is 2. Of the life of Creatures 3. Of the life of God 4. Applications to edifie 5. Questions answered Sect. 1 First What Life is LIfe is to have motion and activenesse opposed to deadnesse and lumpishnesse There is a living Spring a live Tree a live Man Life is operative aâ—d excellent a live worme is more excellent than all the Gold in the World though gold be more usefull A live Dogge saith the wise man is better than a dead Lyon one live soldier is more excellent than an Army of the dead and slaine It was the live Child that tâ—e two Harlot strove about it is life that wee all strive to maintaine and prolong life is as the first figure in Arithmatick number as much as you will it is the greatest Sect. 2 Secondly of the life of the creatures THere is a vegetive life of Trees and Roots and Hearbs part in the Earth part in the Ayre there is a sensitive life of Beasts Fowles and Fishes there is a rationall life of Angels and Men the Angels life is most excellent of all Creatures being spirituall holy without wearinesse or want or labour or misery a glorious and immortall life The life of man hath three degrees first in the wombe secondly in the world thirdly in Heaven The life in the wombe is secret in the conveyance and secret in the continuance Ecclesiastes 11.5 The life in the world is a life of action Rom 2.6 The lâ—fe in Heaven is a life of vision or contemplation John 17.24 Matth. 5.8 Then shall we be as the Angels Mat. 22.30 which doe behold the face of God Mat. 18.10 The life in the wombe is secret and little can be said of it The life in the world is either common to all being a life of nature or speciall to the Saints called a life of grace Of the the life of Nature The life of Nature is exercised about such things as the strength of Nature can act All men attaine not to the same operatioâ—s nor is the same man alwayes alike some men excell others in their actions and the same man excells himselfe in time by exercise and experience This naturall life is exercised in the severall faculties of the soule as Understanding Will Memory and Affections Some by study and industry attaine to the knowledge of the heavenly Spheares and celestiall Orbes whi h we doe call Astronomy Some have knowledge of the terrestriall Globe which is called Geography These say that the World is divided into foure parts Africa Asia Europe and America Some attaine to Arithmaticke others to Musick instrumentall and vocall and excell the melodious birds Some attained to Printing after they had long used Writing First men wrote on ashes with the Finger as some report then on barks of Trees with Knives then on stones with Iron then on Parchment with Canes lastly on Paper with quills Their Inke at first was the juyce of a Fish then the juyce of Mulberries then they used Chimney-soote now men use Gumme Gaules and Copperas Man in this life of Nature acts on the Stage of this World divers acts of Wisedome Art and Invention many Martiall inventions and warlike exploits rares Cures in Physick and shews great cunning in Navigation policy in governments curious Art in Workmanship profoundnesse in Rethoricke deepe Arguments in Logicke I give a Compendium it requires a Volume Of the life of Grace The life of grace none live but those that are quickned from a spirituall death Ephes 2.1 Naturall men are spiritually dead When God converts a soule hee puts a new life into it that now a man lives to God intentially spiritually and constantly 1. Intentially a man intends and purposes to live to God whose servant he is 1. Cor. 6.20 2. Spiritually this life of grace is godly and religious holy heavenly and spirituall Rom. 8.1 This life of grace makes them spirituall minded and affected spirituall and heavenly in duties as in prayer hearing reading and receiving the Sacraments c. 3. Grace makes us to live to God constantly against this life of grace heresies nor afflictions nor pleasures can prevaile Acts 11.23 they cleave fast to the Lord. A man that lives to God would not change the condition thereof with a worldly man though he were a Lord or Prince This life of grace is a life of knowledge which doth change him 2. Cor. 3.18 A life of joy which doth strengthen him Nehemiah 8.10 A life of hope which doth purge him 1. John 3.3 This life of grace is most excellent most honourable and most comfortable 1. Most excellent in conveyance they have it derived from Christ He is the fountaine from whence spirituall life comes Prov. 12.26 Psal 16.3 It is the life of the most excellent persons This life makes Gods children excell others others live onely a life of nature but they live a life of grace they have grace to restraine them grace to renew them grace to comfort them grace to strengthen and quicken them 2. The life of grace is most honourable Two things doe bring honour one to doe that is hard the other to doe that which is profitable Hee that lives a life of grace doth hard things he subdues himselfe workes out his salvation increases dayly his assurance edifies his brethren and in this imployment is honourable He that lives to God is one of his servants hath admittance into his favour is beautified with graces and vertues such honour have his Saints 3. This life of grace is most comfortable the comforts of naturall men are but as the light of the Moone inferiour at the best and alwayes mutable Those which doe live to God are neare him and the light of his countenance shines upon them And hence it is that they have more joy than worldly men Psal 4.7 They have communion with God this makes Heaven joyfull their actions are godly and be as seeds of joy they are the most comfortable people and have the greatest grounds of joy they have a sweet possession and a large reversion Of the life of glory The life of grace ends in a life of glory the people of God shall be glorious and shine in the Kingdome of their Father This life is called Eternall life Marke 10.30 Iohn 3.16 This life the Scriptures reveale we are to beleeve it as an article of our Creed we beleeve everlasting life were there not such a life the professors of the Gospell and the Martyrs had beene of all others most miserable 1. Cor. 15.19 The Heathen Poets ghessed at it comparing it to the Elizean fields This life of Glory is a blessed life having the enjoyment of God the chiefe good the onely good There is joy pleasures riches
hath enough for himselfe and all that doe come unto him 3. To sue and intreate for his favour All desire to be happy and they sue to have relation to great ones whom they judge to be in felicity and if they can get to be retemers or houshold servants they thinke themselves in a happy condition especially if they can get the affection of their Lord towards them above others Gaine this and gaine all namely the favour of this blessed God then all that we have shall be sweete all that wee want shall be supplyed with the sence of his love wheresoever we are wee are happy whatsoever we doe we shall be blessed in our deed doing it in way of obedience 4. This shews us who are the truely blessed and happy ones those that are the children of the blessed God A blessed Father he is and his children must needs be blessed They are the blessed of the Lord that made Heaven and Earth Psal 115.15 1. They are all of them blessed Psal 128.1 2. They are assuredly blessed Psal 128.4 3. Sometimes they are apparantly blessed which is evident by their unexpected conversion their eminent graces and famous deliverances 4. Sometimes they are sensibly blessed this is known to themselves by their sweet consolations and to others by their fervent praising of God 5. They shall be eternally blessed the perfection and consummation of blessednesse shall come upon them to their happinesse Mat. 25.34 Fifthly this should informe us to seeke blessednesse after a right manner 1. Let us lay the foundation of our happinesse in the pardon of our sinnes Psal 32.1 2. 2. Seeke blessednesse by beleeving Luke 1.55 Blessed is hee that beleeved Galat. 3.9 They that are of Faith are blessed with faithfull Abraham No faith no Christ no Christ no blessednesse Happinesse is by being united to Christ by faith 3. Labour for divine qualifications to evidence to our selves and others that we are blessed here and prepared for blessednesse hereafter As these 1. Poverty of spirit 2. Purenesse of heart 3. Meeknesse to beare wrongs 4. Patience to suffer 5. Spirituall hunger and thirst Matth. 5.4 the beginning 6. The feare of God Psalme 128.1 7. Meditation in Gods Law Psalme 1.2 8. Diligence in our places Mat. 24.46 9. Obedience to the Truth preached to us Luk. 11.28 10. To be raised from our sinnes Revel 20.6 11. To give to others Acts 20.25 12. To doe that our consciences call for and avoide that which our consciences cry against Rom. 14.22 13. To struggle with our tentations to victory James 1.12 14. To be very watchfull circumspect Rev. 16.15 Sect. 5 Fifthly Questions resolved Quest 1 WHat reason can you give that happinesse is not in the creature Answ 1. Because it cannot give satisfaction 2. They last but a season 3. They shelter us not from wrath Quest 2 Are not your merry jocund fellows happy Answ No for their mirth is but madnesse when 't is sinfull and as Lightning it blasts their goodnesse being soone past away Quest 3 Were not those Heathen happy that attained to morall vertues Answ They were more happy than bruitish sensuall ignorant and vicious Heathen yet not so happy as weake Christians whose vertues proceed from justifying faith are regulated by the Scriptures are a part of Regeneration and referred to the glory of God Quest 4 If Christians be most happy why are they so unchearefull Answ 1. It may be their joy is inward 2. They may be in the worke of mortification 3. They grieve for others sinnes and miseries 4. Some infirmities lie upon them as the sicknesse of their soules which hinders their joy 5. They finde themselves soone to erre in externall mirth and then they are growne more circumspect yet not male-content nor uncheerefull Quest 5 If happinesse here is to have divine qualifications how is it that some cannot endure to heare of qualifications Answ 1. Because they are led by errour and not by Scripture 2. They are ignorant that the same Spirit that seales them doth qualifie them as the same fire that gives heate gives light 3. They doe want qualifications themselves and in their frenzy oppose them in others out of their grossenesse and ignoraâ—ce 4. They have qualifications among themselves as 1. The qualification of Vagrants for they will be boundlesse and know no law for rule 2. The qualification of Atheists they say God sees no sinne in the justified 3. They have the qualification of divels to accuse the brethren and oppose faithfull preachers Thus they can admit of qualifications of abhomination but cannot endure qualifications of sanctification Quest 6 What is our happinesse at death Answ 1. That we have walked before God Isaiah 38. 2. That we have kept the faith 3. That there is prepared for us a Crowne 2. Tim. 4.8 Quest 7 What is our happinesse after death Answ 1. Our Soules shall bee accompanied to Heaven with good Angels and good workes the one to deliver their charge the other to receive their reward 2. Our bodies shall be raised at the last day in glory 3. Both body and soule shall be freed from sinne and ill company and all misery and we shall enjoy the presence of God the fulnesse of joy with the Angels and Saints and so be made immortally happy and blessed beyond that we now can comprehend Of Hatred 1. The description of it 2. The distinctions of it In persons in things in causes in degrees 3. Of Gods hating 4. Applications 5. Questions resolved Sect. 1 First What Hatred is IT is a disliking detesting and avoiding things contrary to us to our nature liking and welfare Hatred is of things contrary to us as God hates sinne being contrary to 1. His Nature 2. His Law 3. His Honour Man hates contrary to fight and feeling as stripes and torments and death and sicknesse contrary to our being or wel-being So then Hatred is a disliking a desire of separation a detesting a flying off that which we apprehend to be against us and our good Sect. 2 Secondly the distinctions of Hatred in persons IN God 't is most pure and holy what hee doth is good his will is the rule of righteousnesse nothing is in him or that proceeds from him but that is most righteous holy and good Hatred in man is sometimes a lawfull affection Psal 97.11 Yee that love the Lord hate evill Againe there is hatred causlesse as some hate cheese some hate some fruites which in themselves are lovely but the contrariety and hatred is in their natures this is in vegetables in beasts in fowles and fishes as between the Vine and the Colewort betweene the Serpent and the Spider c. So men of accursed natures hate God Rom. 1. hate Light Iohn 3. hate good men Psal 34. hate goodnesse without just cause as Caine hated Abel And there is a cause makes men hate as Iosephs brethren hated him because they thought his fathers love would be removed from them to him So
with gratulation To love them dead in sinne Ephes 1.2 To love enemies Rom. 5.10 To those that did manifest enmity by evill workes Colos 1.21 4. The duration It is an everlasting Love Ier. 31.3 Troubles deprive us not of his love Psal 91.15 for hee will be with us Infirmities cannot quench his love for he will spare us Mal. 3.17 Death cannot separate us from his love Rom. 8.38 39. Sect. 3 Thirdly Of Mans love to God MAns love is either naturall or sinfull or spirituall Our love to God must be spirituall but before we can thus love God ourselves must be regenerate 1. John 4.19 We love him because he first loved us and gave us grace this love of ours to God is a constrained love 2. Cor. 5.14 not a constraint but by a sweet influence as the Sunne shining on Hearbs and Flowers doth constraine them to grow and smell sweete The love of God to us is love active the love of God in us is love passive he is loved of us 2. From whence love commeth surely the Fountaine is God 1. Iohn 4.7 Love commeth from God The roote is the Spirit the fruite is love Gal. 5.22 Gods love is manifested to us by the Holy Ghost Rom. 5.5 Then We love him which first loved us 1. Iohn 4.19 3. The markes of our love to God First love earnestly desires his presence Psal 42.2 This desire is compared to a thirst wee thirst for God as the chiefe good the onely good This thirst requires 1. A suitâ—ble satisfaction 2. A present satisfaction 3. A large satisfaction 1. A suteable satisfaction To offer a thirsty man a garment or to tell him a â—leasant tale or let him heare Musicke it is not suteable it is drinke that he desires 2. It is a present satisfaction he desires not drinke to morrow or next weeke but presently 3. It is a large satisfaction a drop or a spoonefull satisfies not he desires a large draught Thus love it desires God and none else to enjoy him sweetly and speedily and largely this is the first marke of love Secondly love bewayles the absence of God it is as death to the soule having once enjoyed him to want him Psal 77.10 In the want of all things we want God above all if we truely love him Psal 63.1 Thirdly love rejoyces in his presence by prayer wee draw neare to God Isai 55.6 and then joy increases Psal 43.4 Prayer brings us into his presence with a holy gladnesse Phil. 1.4 Fourthly love makes us obedient to God Iohn 14.15 If yee love me keepe my Commandements The more love the more duty obedience and conformity to his Will Fifthly when we love God wee doe love the children of God If we love him that begat we doe love them begotten 1. Iohn 5.1 4. The promises made to them that love God First they shall have mercy shewed to them and their posterity pardoning mercies relieving mercies Exod. 20.6 Secondly they shall share in Gods affection Ioh. 14.21 The Father will love them the Sonne will love them that love Christ Fourthly all shall worke for the best unto them Rom. 8.28 What can be more comfortable Fourthly they shall have a crowne of life Iames 1.12 and a kingdome Iames 2.5 This is the portion of them that love the Lord. Sect. 4 Fourthly Of Mans love to man THE love of man to man is either naturall or spirituall the naturall love is grounded on naturall Causes either beauty or bounty or consanguinity something we judge to be love-worthy that drawes the naturall affection Spirituall love is a peculiar among the regenerate they love God for his owne sake they love their enemies for his commands sake they love his children for his Image sake The more holy and righteous and heavenly minded men are the more they love them Of this love to the godly consider 1. The necessity of it 2. The excellency of it 3. How it is exercised 4. The markes of true love 5. How 't is preserved First the necessity of this love to our brethren 1. Without this love we can have no sound evidence that we are the children of God 1 Iohn 3.10 2. We can doe no workes that God accepts without this love 1. Cor. 13.1 2 3. 1. Cor. 16.14 All our things must be done in love If love be wanting the work is lost love is as the salt that seasons all Secondly the excellency of love 1. The Divine Essence is love and 't is excellent to resemble God 2. Love is an excellent badge of a servant and scholler of Christ whereby they are manifested and knowne Iohn 13.15 3. 'T is an excellent fruit of faith Eph. 1.15 Faith in Christ is fruitfull in love to all the Saints 4. 'T is an excellent testimony of a sound convert By this we may know wee are changed from sinne to grace 1. Iohn 3.14 5. It is excellent to have God to dwell with us Where love is there God dwells 1. Iohn 4 12. 6. 'T is as the anoynted above the rest for excellency 1. Pet. 4.8 Above all have fervent love Col. 3.14 Above all put on love Thirdly how love is exercised 1. Love seekes to be united as soone as we love Gods children we endeavour to joyne with them Act. 9.26 2. Love enjoying the objects turnes to delight Psal 16.3 3. Love casts the garment of charity to hide our brethrens infirmities 1. Pet. 4.8 4. Love edifies others 1. Cor. 8.1 To edifie is to build Love builds artificially 1. By pulling downe the old wall of naturall corruption 2. I aying a sound foundation of faith and repentance it will conferre with young ones and weake ones to helpe them not puzzel them Rom. 14.1 3. It brings new materials from the word and raises the building higher and higher and strives to adde practice to knowledge wisedome to zeale mercy to justice patience to diligence reverence to assurance 4. Love is excercised in relieving the necessities of our brethren Love ministreth to the necessitie of the Saints Heb. 6.10 Fourthly the markes of love to our brethren 1. True love is unfeigned 2. Cor. 6.6 without dissimulation Rom. 12.9 2. 'T is fervent there is heate in true love and haste to doe them good heate hath motion 1. Pet. 4.8 3. 'T is diligent Love nor hatred will be idle 1. Thes 1.3 Love is laborious for them beloved Heb. 6.10 4. 'T is constant 't is not as carnall lust hot lust is soone cold as Ammon to Tamar but true love continues Heb. 13.1 Fifthly how love is preserved 1. Labour for reall sound effectuall love then it will last and hold out 1 Cor. 13.8 Love doth never fal away 2. Avoyd groundlesse surmises Love thinketh none evill 1. Cor. 13.5 3. Interprete doubtfull things charitably as old Iacob did when he saw Iosephs coate 4. Harken not to every tale and report of the faults of others the words of tale-bearers sinke deepe and embitter our affections 5. Give loving answers for sweete