sixe dayes in the making of the world He being Omnipotent could have made it in an houre or a moment Answ 1. It was his pleasure to be sixe dayes that is a sufficient answer 2. God gives us example to goe about our worke with deliberation 3. He affords us matter of Meditation by severall daies workes 4. He gives us an example to keepe the Sabbath in resting the seventh day Quest 4 Did not God being Omnipotent make more worlds 't is said Heb. 1.1 by whom he made the Worlds Answ T is plurall because there is the Celestiall world and terrestriall world this present world and heaven called the world to come no question but in God was the Idea of more worlds Quest 5 Why did not God having all power and all creatures at his command use the ministry of Angels to gather and convert and save his elect by preaching Answer The Angels are too terrible to us 1. Chron. 21.20 therefore they have wings to cover their feete to signifie we cannot behold them Isaiah 6.2 2. God tries our subjection whether we will submit to his ordinance Peter must teach Cornelius Act. 10. Acts 8. not an Angel Philip must instruct the Eunuch not an Angel 3. The weaknesse of the instrument is the glory of the worker God exercises his power in those earthen vessels that his strength might be magnified in their weaknesse though the vessels be earth yet the treasure they bring us is heavenly 2. Cor. 4.7 Though Ministers bee weake instruments yet they are Gods Embassadors and the glory of Christ 2. Cor. 8.23 which he hath chosen to set forth his glory in the world Quest 6 Why doth God suffer his Church to lye so long in affliction seeing he is omnipotent and able to deliver speedily Answer 1. Because his people before conversion did not speedily heare him and turne and obey him 2. Because they must by long afflictions be soundly humbled and fitted for deliverance 3. To exercise their faith hope patience prayer and subjection 4. To shew his power in supporting them in long afflictions 5. To make deliverances the more sweete and welcome Quest 7 Why doth God suffer sinne to be in his children after conversion he having power wholly to subdue it in them here in this world Answ 1. Because hee hath reserved perfection for another world 2. Because it is his pleasure we should be humble here all our dayes 3. Because we prize the Lord Jesus highly our sins tells us we neede a Saviour 4. Because our corruptions are for our exercise as the Canaanites to Israel we must be in warre here for we have an enemy within us 5. Though sinne remaine within us yet by the power of Gods grace it doth not raigne in us though sinne be in us as a scullion for a base use 't is but as the Gibeonites exercised about hewing wood and drawing water we are dayly mortifying yet not at the command of it Quest 8 Why doth God suffer his children to dye seeing hee is Almighty and could translate them hence from Temporall life to Eternall Answ 1. Because hee hath decreed and ordeined all must die Hebrewes 9.27 and his decrees must stand Pâ—ul 33 11. 2. God deales favourably with us though we dye temporally because he frees us from eternall death 3. The curse of death is taken away by Christ Now death is asleepe Act. 7.6 1. Thess 4.13 4. That we might all learne to hate sin that brought death into the world 5. Christ dyed and entred into Glory it is fit wee should follow our Captaine 6. Though we dye yet God he loves us Rom. 8.38 39. and shewes us the greatest love presently after that he hath taken away our lives for then he receives us into joy Sect. 5 Fifthly the uses to edifie Vse 1 TO praise the Lord with all our strength for his Almighty power Revel 4.11 Worthy art thou O Lord to receive honour and glory and power Not that God receives from us the thing but the praise honour and acknowledgement 1. Chron. 29.11 Thine O Lord is greatnesse and glory and power Vse 2 To speake of his Power and to make it knowne that is the property of the Saints Psal 145.10 11. What others doe extraordinarily on a suddaine motion being amazed as Nebuchadnezzar Dan. 2.33 Darius Dan. 6.27 Let us doe constantly that is to make Gods power knowne Vse 3 To worke our hearts to feare the Lord because of his power else we are very sots and without understanding Ier. 5.21 22. God calls us to feare him because by his power he keepes the Sea within his bounds when Iob considers it he saith The Pillars of heaven quake at his reproofe Iob. 26.10 11. and verse 14. Who can understand his fearefull power Matth. 10.28 Feare him that can cast both body and soule into hell Object Perfect love casts out feare 1. Iohn 4.18 Answ 1. No man hath such perfection of love but he hath some remainders of feare 2. St. Iohn speakes of the judgement day then our love shall be perfect and we shal have boldnesse without feare 3. Love casts out tormenting feare and perplexitie 4. The perfect love of God apprehended by us Calvin Comment on Epistle Iohn page 83. casts out feare and quiets our mindes so Calvin on the place To learne to depend on the Almighty for preservation who can preserve without meanes as Elias forty dayes by small meanes as the widowes little oyle and flower in her cruse Against meanes as Daniel in the Denne And for ordinary meanes let us desire his powerfull blessing on the meanes else we shall eate and not be satisfied Hag. 1. Vse 5 This is terrible to wicked men to have the Almighty against them His power and wrath is against them that doe evill Ezra 8.22 The consideration thereof is terrible to the very Divels Jam. 2.19 Here is matter of Consolation Vse 6 1. In regard of our Prayers we call on him that is able to doe aboundantly above that wee aske or thinke Ephes 3.20 He that we pray unto can quicken the soules of our wives and children and servants Iohn 5.21 Hee quickens whom he will Ephes 2.1 2. Comfort in regard of perseverance our strength shall be renewed we shall runne and not be weary we shall walke and not faint Isaiah 40 31. because God upholds us in our intigrety Psal 41.12 the Garrison that kepes us is the power of God 1. Pet. 1.5 and none can take us out of his hand that is himselfe greater than all Iohn 10.29 3. Comfort in temptations our strength is in the Lord and in the power of his might Ephes 6.10 't is he doth streâ—gthen us in the inner man Ephes 3.16 and when God helpes us with a little helpe Dan. 11.34 then our strongest temptations shall not prevaile but we shal be more than Conquerers Rom. 8.37 a vehement speech 4. Comfort in afflictions he that is almighty orders them for the kinde whether on our
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
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
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
Ahab hated Michaiah because he reproved him so the Dove hates the Hawke and the Lambe the wolfe because they know them their enemies and come to devoure 3. There is hatred of enmity when we hate the evill and the party wishing him punishment or death so evill men doe hate superiors punishing And there is an hatred of abhomination when wee loving our selves or others hate those evils of sinne or punishment that may be hurtfull to us or them 4. As there is a distinction in persons or causes so in things as 1. Envy and hatred differ in the kind hatred is in a kind in other creatures envy is onely humane 2 Envy arises from some good befalne to our enemy hatred from some ill he doth to us 3. We hate Toads and Serpents but envy not beasts for strength swiftnesse or beauty onely we envy men 4. Some hatred is lawfull but no envy is lawfull So there is a difference betweene hatred and anger 1. Hatred reaches to many but anger to few most usually Anger the older it growes the weaker it is but hatred the older it growes the stronger it is 3. The angry man would have the party hee is angry with to know he is angry but he that hates conceales his hatred often times 4. Anger ceases if we see misery with submission but hatred is often cruell and brutish and unsatisfied unlesse it see the ruine of the party 5. Anger is more painefull for the present because of vehemency but hatred is more quiet yet doth watch an opportunity There is a distinction of degrees there is dislike hatred and abhorring dislike breedes hatred and hatred growes to an abhorring to a deadly hate Sect. 3 Thirdly of Gods hating 1. WHom he hates 2. What he hates First whom he hates 1. He hates them that love sinne Psalme 11.5 2. He hates Lyars Psal 5.6 3. He hates the proud Prov. 16.5 4. Those that deale Hypocritically Isaiah 1. My soule hates your new Moones 6. Those which deale falsly under a pretence to give to God Isaiah 61.8 I hate robberie for burnt Offering Thirdly what God hates 1. He hates iniquity Psalme 45. 2. He hates the prayers of the wicked Proverbs 15. 3. He hates Idolatry Psalme 78.59 4. He hates false weights Prov. 11.1 Sect. 4 Fourthly Applications 1. THis shewes the misery of the wicked the hatred of God is their portion 2. This should stirre us up to doe the best we can to worke our affections to hate sinne and abhorre it 1. Because 't is that dishonours God Rom. 2.23 2. 'T is painfull and grievous Rom. 7.24 3. It separates betweene God and us Isaiah 59.2 4. It makes us captives Isaiah 61.1 5. Sinnes are our debts Matth. 6.12 6. They are our burthens Psal 40.12 7. They pollâ—te us 2. Cor. 7.1 8. They wound us Psal 41.4 And we should manifect our hatred 1. By being censorious of sinne 2. To shunne the places where it is committed 3. By contending with it seeking a divorce 4. By seeking the destruction of it 5. By rejoycing in the ruine and decay of it 6. By being irreconcileable with it Sect. 3 Fifthly Questions answered Quest 1 WHy doe wicked men hate God Answ 1. He curbes them by his law 2. He his contrary to them in his nature 3. They looke on him as a Judge that will puish them Quest 2 Why doe the wicked hate the godly Answ 1. God hath put an enmity betweene them 2. They serve severall Lords 3. They have severall dispositions 4. The Godly by vertue get the credit from them the difference of workes breedes hatred as in Caine and Abel 5. They are provoked by the divell to hate them Quest 3 What persons are hated among men in the world Answ 1. Those which are perfidious where they are betrusted 2. Those that prove Apostates from that they professed 3. Those which are busie-bodies and tale-carriers 4. Those which live idly 5. Those which make no conscience to pay their debts 6. Those which for private gaine doe spoyle a Common-wealth 7. Those which bring in innovations in Religion 8. Those which live basely having great meanes 9. Those which oppresse the poore and vexe the widow and fatherlesse 10. Those which take base courses to enrich themselves Quest 4 How may wee get our affections more vehement against sinne Answ 1. Study the nature of sinne more the danger and filthinesse of it 2. Looke on it in the effects in the end and conclusion 3. The more we love God the more we hate evill and abhorre it 4. Humble confessions of our sins with aggravation encreases hatred 5. Substract from the hatred of poverty of affliction and death and adde to the hatred of sinne Quest 5 How farre may we hate wicked men Answ 1. We must hate their sinnes not their persons 2. Hate them as they are Gods enemies not as they are our enemies 3. Our hatred must bee with hope of their conversion not with despaire 4. We must hate them as they dishonour God and would pollute us but not with a seeking their dâ—struction 5. So hate them as to pray for them not plot against them that are evill men amongst us Of Love 1. What Love is 2. Of Gods love 3. Of Mans love to God 4. Of Mans love to man 5. Applications to edifie 6. Questions resolved Sect. 1 First What Love is LOve is an affection of liking a well-wishing Love seekes union and desires to enjoy the object loved if it obtaines then there is a joy delight and complacency if the object of love be lost or separated then there is a sadnesse and discontent if there be hope of regaining then Love studies inquires labours and is industrious to have former enjoyment and possession Amor vincit omnia Love is a strong affection in us it labours and endures and forgives it will be victorious Sect. 2 Secondly Of Gods love GOds love is essentiall He infinitely loves himselfe his Sonne and Spirit and his love is extended to all his children 1 John 4.8 God is love hee not onely hath love but is love as it is said I am understanding Prov. 18.14 As the Sunne is light so God is love the Fountaine of love Farther consider foure things 1. The objects of his love 2. The liberty of his love 3. The extent of his love 4. The duration of it 1. The objects of Gods love The objects of Gods love are first Christ secondly the Elect. First Christ Isai 42.1 His soule delights in Christ Matth. 3.17 In him he is quieted well pleased he onely pleases him Secondly in Christ he loves the Elect Colos 3.12 They are beloved ones elect and beloved 2. The liberty of Gods love It is free no cause in us no cause out of himselfe Benevolentia Hosea 15.5 I will love them freely 3. The extent of his love It was large and great Iohn 3.16 So God loved the world 1. Iohn 3.1 Behold what love behold it with admiration with acclamation
26.16 3. Be more zealous Revel 3.19 4. Learne to pitty others Heb. 4.15 In Sathans buffettings to keepe the sence of Gods favour 1. Pray earnestly 2. Labour to see your unsufficiency 3. Being pricked and restlesse looke on Gods sufficiency 2. Cor. 12.7 8 9 10. In desertions 1. Resolve to walke by saith 2. Cor. 5.7 2. Prize favour above all things Psal 63.3 3. Waite patiently for the Lord. Psal 40.1 4. Expect consolation Isaiah 54.8 6. Resolve to cleave to God Iob. 13.15 Sect. 3 Thirdly how we may know we are in the favour of God 1 BY our Vocation those he favoured before time he calleth in time Rom. 8.30 He calls them to holinesse here 1. Thes 4.7 and glory hereafter 2. Thes 2.14 2. He manifests himselfe and his will to those hee favours Matth. 16.17 He gives them the Spirit of revelation Ephes 1.17 whereby they perceive those mysteries which are hid from the world Matth. 13.11 Iohn 15.15 3. The mollifying of the heart is a token of his favour Rom. 9.18 Sect. 4 Fourthly how is the sence of Gods favour preserved 1. BY our esteeme and prizing his favour 2. By our carriage in regard of relation to him Quest 1 How may I know I esteeme Gods favour and prize it at an high rate Answ 1. By the streame of your thoughts for our thoughts runne on that we doe esteeme Psalme 119.127 128. 2. If we oppose Gods favour against mans malice the one swallowes the other 3. Our esteeme appeares by our desires Canticles 1.1 We desire tokens of his love and favour 4. We lament the losse of his favour Psal 77.10 5. We receive his favours humbly as of favour 6. We desire nothing which stands not with his favor 7. We keepe and use his blessings as favours 8. We will not breake with him for others favour Quest 2 How may I obtaine this esteeme Answ 1. Consider the excellency of it Gods favour is the happinesse of Angels How happy was Adam in Paradise when he enjoyed it how happy were the Martyrs that felt it how comfortable are our lives when wee do taste it 2. Consider the necessity we cannot be strong to performe duties nor patient to beare crosses without it the Divels are nimble and active potent and vigilant but what good doth all this to them they wanting Gods favour it is this which addes wings unto our duties and is as oyle to our soules Nehem. 8.10 3. Consider the benefit of Gods favour it makes us presently happy and like to the angels in heaven it makes us accepted the sence of Gods favour quickens our spirits enlarges our hope hope makes us industrious we hope for perseverance and goe on comfortably The perswasion of Gods favour is as the great wheele that moves all the rest it is so beneficiall that it is better than life excelling life being a peculiar and durable over-topping all miseries and bringing to all felicity to our full satisfaction at last in heaven where the beames of his favour will make us glorious Lastly his favour is preserved by our carriage in regard of our relations to him we have relations to him divers wayes 1. As he is a King Matth. 5.35 2. As he is a Master Col. 4 1. 3. As he is a husband Hosea 2.19 4. As he is a head Ephes 5.23 5. As he is a husbandman Iohn 15.1 First as he is a King and we his subjects 1. We are to rejoyce in our King Psal 149.2 2. To keepe his lawes labouring to know them and justify them to be good by loving them and obeying them 3. We must fight his battailes 4. We must keepe the Kings peace By yeelding to others in some cases Matth. 17.27 By gentle answers Iudges 8.3 By endeavouring to be like minded Rom. 15.5 Secondly as he is a Master we owe to him 1. Reverence both inward and outward 2. Faithfulnesse both serving our time using his talents for his owne advantage and doing all his workes after his owne minde Thirdly as he is a husband united to us 1. We should diligently observe his nature 2. Humbly acknowledge his free grace that tooke us who had neither beauty nor dowry 3. Expresse duty to his commands from our love 4. Affect him with content and satisfaction 5. Labour to imitate him as we are capable 6. Endeavour to be cheerefull with him and before him Fourthly as he is a head and we members 1. To acknowledge both life and wisedome is from him 2. Follow his directions let the head be guide 3. Confirme to his death and resurrection 4. Harme not but love the poorest member Fifthly as he is a husbandman 1. Take heede of barrennesse 2. Labour to abound in fruit Iohn 15.8 3. Let your fruit be seasonable Psal 1.3 4. Let your fruit be lasting Psal 92.14 Of Glory 1. What Glory is 2. Of the glory of the creatures 3. Of the glory of the Creator 4. Questions resolved Sect. 1 First What glory is GLory is excellency dignity honour splendor as the Crowne on the head as the light to the world we may see it by contraries and comparisons 1. By contraries so darknesse is opposed to glory for light is glorious Weaknesse is contrary to glory it is strength is glorious and honourable Also shame and death are contrary to glory but nothing more than sinne for that deprives of glory of endowments and excellencies which we had originally Rom. 3.23 or thus we are by sinne deprived of the glory of Communion with God of acceptance and by desert deprived of the glory of heaven sinne brings on us that which is contrary to glory as weaknesse sicknesse shame death and darknesse 2. We perceive glory by degrees there is the glory of the Morning the glory of the Moone the glory of the Sunne The Starres differ in glory men differ in dignity and glory So much what glory is Sect. 2 Secondly Of the glory of Creatures WE may consider the creatures either celestiall or terrestriall the celestiall are the Angels or the heavens the heavens either invisible or visible and elementary as is above our heads with their ornaments 1. Of the glory of Angels the Lord is the God of glory Acts 7.1 and these doe stand as his hoste round about him and the raies of his glory shines on them and makes them exceeding glorious These Angels have sixe wings with two wings they cover their faces not able to behold Gods glory with two they cover their feete so that we that are mortalls cannot behold their glory with the other two wings they flie with a glorious swiftnesse They are said two have foure heads and the one is as a man for they are most honorable for wisedome the other as a Bull for they are glorious for strength the third is as an Eagle for they have a glorious expedition and celerity in their messages the fourth head is as a Lyon for they have a glorious courage 2. Of the glory of the invisible heavens It outstrips
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
and a reall renovation by Gods holy Spirit Secondly the Moones blemishes are obvious and apparant so are the sinnes of Gods people apparant to him Psalme 90.8 and apparant to others as were the sinnes of David and Peter apparant to our selves Psal 51.5 Lord let my iniquities be forgiven and my sins covered not from thy omniscience that is impossible but from thy judiciall view Lord looke not on my sins to take vengeance and let me so looke on the apparant faults of others that I forget not to looke on their apparant graces Thirdly the Moones blemishes are continued so are the blemishes of the regenerate St Paul had a law in his members these Canaanites are left for our exercise perfection is for the next world here we are as the Moone with blemishes Applications 1. Alas poore soule that I am not onely in a place polluted Mich. 2.10 but my very soule is polluted and my pollutions sticke fast upon me Heb. 12.1 so that much Nicer and Sope will not wash them away 2. Yet there is a fountaine opened for sinne and uncleanenesse Zach. 13.1 There is a blood that can cleanse from all sinne 1. Ioh. 1.7 and make me whiter than Snow 3. Death is not to bee abhorred as the greatest evill for it puts an end to my pollutions He that is dead is freed from sinne Rom. 6.7 Death takes away our sins as well as our lives then perfect holinesse and happines shall meete our blemishes shall be done away and we shall shine as the Sunne Mat. 13.43 Sect. 4 Fourthly Of the Moones mutation LIke the English people she ever changes her forme and shape and hath a diverse light sometimes like a bow and sometimes like a globe she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when she is new and seemes horned she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be-in halfe at the full at eight daies old she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is doubt of the full roundnesse she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shining at the full going from the Sunne she hath hornes toward the East comming toward the Sun her hornes be toward the west the side toward the Sun is alwaies the bright side Considerations 1. As the Moone is alwaies mutable so are all things under it the Windes change the waters ebbe after flowing the earth lies dead in the winter but buds springs blossoms and beares fruit in the Summer generation and corruption is acted on this terrestriall globe Oh how mutable a creature is man first an embrion then a living creature growing till he be borne Then he cries at his birth and is restlesse till his death First hee changes from an infant to a childe from a childe to a youth from a youth to a man from weaknesse he changes to strength and from strength to weaknesse againe In youth he is more strong and lesse wise in age more wise but lesse strong every steppe he treades he is mutable now he goes anon he runnes then he sits then he eates anon he is weary of eating he desires his bed and in short time is weary of it he would be rich then honourable then he longs for pleasures he will marry and if he could he would againe be unmarried he wil to sea and shortly desire the shore Man is made of composition and alwaies subject to alteration now he laughes and anon is madde angry now embraces anon he strikes and stabbes to day he is at his recreation to morrow groaning on his sicke bed to day in a Bower feasting to morrow in the field fighting he desires hee rejoyces he feares he sorrowes now patient anon vexed now zealous anon cold Ahasueros loves Vashtai but anon hates her hee honours Haman then he hangs him Ammon lusts for Tamar anon despises her A man is an unsettled thing he never leaves tumbling till hee comes to the pit and there he doth change to dust whereof hee was made 2. If there be a necessity of an unavoidable mutation let me labour to change for the better to change from Adam to Christ from nature to grace from sinne to sanctification Those which be never changed cannot be saved those which are in the flesh cannot please God Rom. 8.8 Except we repent we must perish Luke 13.5 Let me labour to be renewed and changed Rom. 12.2 This will evidence that I beare his Image 2. Cor. 3.18 3. All my little changes are but fore-runners of my great change Iob. 14.14 Death will come let me prepare for it by seeing his approaching and pulling out his sting which is done by faith in Christ his blood and serious repentance the thoughts of my end should be the end of my thoughts and my thoughts of death should be as a bridle and a spurre so death would be to me not a ruine but an advantage Sect. 3 The fifth branch is of the Moones gubernation HEr Regiment is over the waters a moist government the flood and ebbe is according to the encrease and wane of the Moone what power she hath on our braines or blood exceedes my knowledge but this is plaine the Moone drawes the Ocean as the Adamant doth the Iron At new moone and full moone the tide is highest Considerations How is my condition like the Moone as in my mutation and blemishes so in my calling and condition being Clerke and Steward to the Water engines like the Moone I cause the waters to flow abroad by my direction 1. The Moone was appoynted among the rest of the Planets for this office so I was chosen from the rest to my place 2. The Mooone is under the Sunne and an inferior yet over the waters as a governour So am I under my superiors yet as the Centurion have sevants under me 3. The Moone is faithfull in her Regiment and was never knowne to stoppe a tide or take a bribe to pervert order to teach me my duty to keepe order and Justice 4. The Moon is sometimes clouded yet still hath relation to the waters so is my inclination that way when other occasions keepe me away I forget not my relation that I beare toward the water-workes 5. The Moone is lesse welcome to theeves who love the darke because their deedes are evill and I finde my selfe most maligned by them whose falshood I discover Secondly the Moone over the waters is as the King over the people 1. As many droppes makes a River many rivers an Ocean so many people doe make up a Nation or an Army 2. Waters are sometimes calme and quiet and sometimes troublesome so are people sometimes quiet sometimes raging and furious 3. Water are for ornament and defence profit and refreshing so are people to the Prince 4. Some waters are salt some are fresh some are bitter some are for healing so are the people some are tart byting and censorious some are sweet loving amiable some are good mercifull and religious 5. Some waters are more obvious some are more obscure and runne under the ground so
must doe service 3. If the cloudes went to the upper region of the aire we should never have raine for the extreame heate would dry it up and if they should be carried downe to the earth they would be troublesome to man but are usefull in the middle region their proper place so if I should meddle in things above my calling I should waste my selfe and my time unprofitably if I doe things below my place uncalled it is basenesse not humility but in my owne place and station I am most prompt and usefull most seemely and commendable Sect. 3 Thirdly Of the succession and renovation of the Cloudes THe things of short duration have a succession else their kind could not continue the Heavens Sunne Moone and Starres have a continuance without succession but things of an inferiour being and habitation â—re subject to a change and renewing and are continued by generation and dissolution the cloudes are renewed because they returne not againe in cloudes but come to a dissipation Considerations 1. This may provoke me to spend my time well and to be diligent in well-doing shortly I must to the grave another succeed me one generation passes another succeeds my care should be to leave tokens of vertue and godlinesse as an inheritance to my successors 2. When I see any worthy man decease in the Church or Common-wealth to bewaile him and goe in secret and pray to God to double his spirit on his successor that still there may be a supply of good men 3. What thankes doe I owe to the Lord for renewing the cloudes by whom we have raine but above that Lam. 3. he renewes every morning every meales meate his mercies Psal 40. how should I renew my praises and come before him with a new song of thanksgiving 4. Let me waite on the Lord Isa 40. then my strength shall be renewed let me call on the Lord to renew my heart with such motions injective that my wordes may be renewed effusive and my workes diffusive that as a renewed man my purposes may grow to resolution from thence to actions with a perpetuall succession Sect. 4 Fourthly Of the kindes and variety of the Cloudes THere are divers kindes of cloudes some are cloudes without raine some are full of drops some are great some are small some are higher some lower some are darke some are bright Considerations 1. All are cloudes all carried of winds all are obvious yet the difference is great so is it with men in the visible Church all have their Initialls a like enter in by Baptisme yet differ much in disposition and behaviour Some will be aloft above other yet is it observed the highest cloudes have the least or no moystures the great Andiamâ—s beare least the chaffe in a heape will most commonly be upmost 2. As in these heapes of cloudes some are good some are bad so in the Church some are solide and sincere some are shew without substance cloudes without raine as St. Iude saith 3. Some answer mens hopes and yeeld them drops are for shaddow and refreshing so some by faithfulnesse and fruitfulnesse rejoyce men and are a refreshing to others Sect. 5 Fifthly Of the usefulnesse of the Cloudes THeir use is two-fold for judgement or mercy Iob 36.31 thereby hee judgeth the people and giveth meate abundantly In judgement these bottles were opened when the old world was drowned in mercy at the prayer of Eliah The Cloudes are the water pots to water the world the spouts of heaven to refresh the earth and make it fruitfull Considerations 1. Let us aske of God the raine of mercy to be given us from these windowes of heaven 2. We have cause to feare him which can open these bottles in wrath to consume us 3. To pray for our Governours that they may both refresh us and protect us as the cloudes doe that visit us with moysture and shaddow us from the Sunnes heate this shall be prosecuted in the meditation of the raine Sect. 6 Sixthly Of the dissipation of the Cloudes AFter a production progresse and employment comes a scattering and dissolution they ascend they swell they threaten they refresh they disappoint they give shade they punish they cause plenty at the last they dissolve Considerations 1. I see in them the estate of great ones they ascend they have many spectators they have their time they act a part they dissolve and are forgotten Heb. 9.27 2. This is the condition of all men of all sorts all must die because all have sinned the high and low the holy the prophane which teaches me 3. To expect that is in inevitable there are 7. brethren one will slay me they are the 7. dayes of the weeke which is the day is hid from me that I should prepare every day by mortifying my sinnes which are deaths sting by resting on my Saviour more fully he is deaths Conqueror by dying in my affections daily which is deaths coolor then shall death be but my sleep my dissolution my conjunction with my head and Saviour Sect. 7 Seventhly Of the Rain-bow in the Cloud 1. THe cause why the Rain-bow was made 2. The matter whereof it is made 3. What use to make of the Rain-bow 4. Resolves concerning the Rainbow First the cause why the Rain-bow was made After the deluge God gives the Rain-bow the cause was his goodnesse his compassion God gives the Rain-bow undesired unsought for there is his free goodnesse he gives a bow for singularity none is like it for dignity it is his bow the bow of God hee gives it as a signe of his Covenant which for latitude is not only betweene God and man but inter omnem animantem ex omni carne betweene all living Creatures of all flesh for longitude the Covenant is for ever Reflections 1. His goodnesse teacheth me to love him to praise him to flie to him to reverence him to repent and turne to him Psal 136.1 Hosea 3.5 Rom. 2.4 2. His compassion teaches me to feare him Psalm 103.13 3. His Covenant teaches me to trust in him and to resemble him in keeping my covenants Secondly the matter of the Rain-bow Here foure things may be considered 1. The Rain-bowes generation 2. His Piguration 3. His scituation 4. The time of his apparision First his generation is from the watry Cloud when the Sunne shines on it the cloud being spungy and full of holes the beames of the Sunne reflecting causes the Bow to appeare in his colours the red arises from the upper part of the cloud the greene from the lower part the blewish from the midst of the cloud as some observe Secondly his figuration a semi-Circle or mercifull Bow for the backe is upward the two ends downe towards us it is made not to kill us but to comfort us Thirdly his scituation it is alwayes opposite to the Sunne therefore not seene in the South but if the Sunne be in the East then the Bow is in the West
Shame for they shall bee looked upon as spectacles of wrath to their infamy Isaiah 66.24 2. This fire differs from fire on earth and hath with it darknesse and paine our fire gives light and warmth 3. This fire hath with it indignation and an exceeding vexation for there is gnashing of teeth 4. Divines thinke there is horrible blasphemie because of their torments 5. The company of the divels most fearefull and terrible And in this Fire 1. Is no resistance for now they suffer Jude 7. and are bound hand and foote Matth. 22.13 2. Is not the least mittigation Luke 16.24 25. 3. There is a gnawing worme in the fire Mar. 9.44 4. A senciblenesse of the torment Luk 16.24 5. A knowledge that others be in joy Luke 16.23 6. The torment is on the whole man all the faculties of the soule and all the parts of the body The degrees of torment 1. According to the measure of wickednesse committed Matth. 23.14 2. According to the meanes of grace they despised Matth. 11.24 Sect. 5 Fifthly of divers resolves concerning fire both naturall and divine and of Meteors First of them that are naturall Quest 1 HOw many waies may fire be put out Answ First by spreading it abroad Secondly by withdrawing of the fuell Thirdly by throwing water on it So our lust may be quenched by separating of them by taking away that which doth nourish them by teares of repentance Quest 2 Why doth fire burne hottest in frosty weather Answ The extremity of the cold aire provokes it to be more vehement Quest 3 Why doth Wine and some strong waters burne and take fire Answ Because of the strongnesse and clamminesse and fatnesse that is in it it is combustible Quest 4 Why doe men burne the ends of pales which they do put in the ground Answ That the moysture being expelled the putrefacting part may remaine the longer in the ground without rotting Quest 5 What is the cause of the continuall fire that is on mount Aetna Answ The minerals of Brimstone or some other combustible Oare which quantity being great the fire continues thus the learned doe thinke Quest 6 Quenching the hot Iron in the Smiths forge why doth it â—isse and make a noyse Answ First suddaine alterations breedes distemper in the very iron Secondly violent extreames doe fight and make anoyse Quest 7 How may we prove the foure elements in a fire-stick Answ 1. There is fire in the one end of the sticke 2. There is water wooses out at the other end 3. There is aire fumes out with the water 4. The sticke burnes to ashes there is earth Quest 8 Why doe children love to play with the Fire Answ 1. Because of the finenesse of the colour 2. Because they want experience of the operation of it Quest 9 Why doe english people make bonefires the fifth of every November Answ 1. That the Fire may be a lively remembrance of our deliverance from Popish Fire 2. That our children might aske the meaning and be instructed in Gods mercies to us 3. To daunt the enemy when they see us rejoycing whom they rather would see weeping and mourning 4. We expresse outwardly what we have inwardly the fire of zeale and thankfulnesse 5. The burning of the wood shewes how traitors shall burne in hell 6. We would teach them we make fires not to burne them as they did us but to give them light and warmth Secondly other resolves concerning metaphoricall fire Quest 1 How is anger like to fire Answ 1. A little may grow to a great flame 2. Fire and anger be hurtful out of their proper places 3. Fire is dangerous neare flaxe and anger is dangerous where is provocations 4. Wisedome orders fire so a wise man orders his anger 5. Fire raked in ashes stirring discovers it so concealed anger occasions doe manifest it 6. There is likenesse in the quenching of fire and anger 1. Fire is quenched by with-drawing fuell so anger is appeased by removing that which doth nourish it 2. Fire is quenched by water and anger is quenched by teares of humiliation 3. Houses on fire are holpen by pulling downe so anger is cured by pulling downe pride and high conceits Quest 2 How doth wickednesse burne like fire Answ 1. One coale kindles another so one wicked man doth infect another 2. Fire consumes so doth wickednesse consume all good in the soule the strength of the body the goods the good name 3. Some sport with fire some sport with sinne 4. When fire gets mastery wee are undone so when sinne gets dominion we perish 5. When a man sees fire in his house too late he cries desperately so it is with sinne at the death bed 6. Fire hath undone them that were very rich so wickednesse did undone the very Angels 7. If we espy fire very dangerous if we can timely quench it we doe rejoyce so if we espy our sinnes and timely repent it aboundantly comforts us 8. If a man be cryed unto his house is on fire if hee he stirre not he is like to perish so if the Preacher crye out of the sinne in mans soule if hee repent not hee perishes 9. If fire be almost put out if it have matter it will revive againe so wickednesse curbed by law education shame example if not throughly mortified it will revive againe 10. If fire be blowne it is more furious so if sin bee provoked furthered and animated it is more furious provoked lusts are strong Quest 3 How is jealousie like unto fire Answ 1. As fire is ever working so jealousie is never at rest 2. Fire works on the least advantage so doth jealousie 3. Fire blowne and added unto is outragious so is jealousie if it be stirred and new matter added to it 4. Many times the neighbours are called to helpe quench fire so often times the neighbours and the friends are called to appease the jealous party 5. Fire will except of no gifts nor be intreated not to burne so the jealous man will endure no ransome though the gifts be augmented Prov. 6. 6. Fire lies sometimes invisible in the ashes so jealousie lies secret hid in the heart 7. Fire burnes those that touch it so the jealous person is angry with those converse with them 8. A sure way to quench fire is to cast on water and take away the fuel so to quench jealousie the best way is to weepe for them and to give them no just occasion 9. If a man come with a handfull of flaxe or straw to beate the fire hee encreases it so to come to the jealous party with passion rough words or threats doth more enrage them 10. Put two fires together they doe burne the hotter so put two jealous persons together let them talke together they strengthen each other 11. Fire sometimes burnes where it should not so the jealous person sometimes suspects were he should not 12. Fire welcomes that will encrease it so doth the jealous party welcome the tales and
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
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
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