141.3 Keepe thou the Doore of my lips Micha 7.5 Keepe the Doores of thy lips from her that lieth in thy bosome Conclusions 1. A Doore hath a locke to make it fast so should my Mouth be locked fast with the Feare of GOD not to be opened to excessive eating and drinking these passe-in by the Mouth nor to be opened to foolish talking and iesting cursing swearing or slandering vaine-boasting or mocking these goe out of my Mouth 2. A Doore hath a knocker which causes them within to open so occasions are still ministred to us to open our Mouthes Questions are as so manie knockes wrongs and Iniuries are hard knockes and we soone open the Doore of our lips and it may be let flie Complainings curses evill wishes and our Doores be not easily shut againe 3. A Doore hath a bolt which onely they within can open this bolt is a wise Resolution In some Cases and Companie silence is best though they knocke yet we should not open let them loose their expectation and our silence may be our safetie and preservation 4. A Doore sometimes is onely put-to with a latch there is neither locke nor bolt so is the Mouth of a Temporiser If a Theefe or a Bawde or a Civill man or a Divine draw the latch there is entrance so some can discourse for errour or truth of worldlinesse or filthinesse the first occasion prevailes be it whatsoever there is an easie entrance no locke of the Feare of God 5. As divers Doores being open we have divers prospects so t is with the Doore of mens Mouthes Open a brothel-house-doore you see Curtizans Bawds light persons so some mens Mouthes once open wee perceive nothing but filthie talke and scurrilitie Open the Beare-garden-Doore there is confusion noise fighting barking so some mens Mouthes are opened with Contention Railing Threatning Censuring miscalling Open a Shop-doore you perceive wares commodities so some mens Mouthes once open all the Discourse is for Bargaines purchases Interest-money engrossings getting saving suretiship seeuritie c. Open some Doores yee see pleasant walkes sweet hearbes bowers grasplots trees fruites so some mens Mouthes once open their talke is wittie pleasant profitable wise harmlesse honest savourie Open the Church-Doore there is Divine Service Exhortations Praises Psalmes so open some mens Mouthes their talke is Divine holie gratious they praise God and edifie men Section 2 Secondly the Mouth is the Nourisher to feed the bodie THE Babes sucke their Nourishment men doe feed the Mouth receives all and conveighes it to the stomacke so the foode is concockted and dispersed and the bodie nourished and preserved Conclusions 1. I see the difference of our Nourishment in the wombe and in the world In the wombe the Child is nourished by the Navill In the world by the Mouth 2. I see the difference of Nourishing the bodie and nourishing the soule the bodie is fed by the Mouth but the soule by the Eare Esa 55.3 Ier. 3.10 3. As the Mouth is to the bodie so is the Minister to the Congregation hee speakes to GOD for them hee receives nourishment and conveighes it to them we should not be a meanes to wrong the Faithfull Preachers that were Impious nor separate from them that were erroneous Section 3 Thirdly The Mouth is the Distinguisher or Sentence-giver PAlatum gustat escam The Mouth tasteth meate Iob 34.3 It distinguisheth betweene bitter and sweete between that is sowre and that is unsavourie that is moist and that is drie that is stale and that is new The Mouthes Roofe is of sinewes so hard that everie meate cannot hurt it so soft that t is sensible hollow and round for the moving of the meate and the drawing-in the breath the Mouth is so apprehensive that if you put hot or cold into it or if you put a haire in your meate t is felt the smallest gravell or fish-bone is discerned the Mouth will quickly give sentence what is pleasant and what is offensive Conclusions 1. Wee may see how wisely the Lord doth fit things together Sounds with Hearing Light with Sight Savours with Smelling Meate with Tasting 2. As the Mouth tasteth meate so the Eare tastes words Job 34.3 Wee relish that is spoken to be wise or foolish to be Carnall or Spirituall to be sober or light to be in love or hatred wee will gesse at flattering wordes and approve wholesome talke 3. There is an Inward Taste of the soule and this is two-fold The one a slight Taste a generall knowledge as to taste of a Cup and not to drinke Heb. 6.4.5 A second is an Experimentall Taste with feeding and nourishment after it Psalme 34.9 Section 4 Fourthly The Mouth is the Interpreter of the Heart AN Interpreter gives the Exposition declares the meaning makes things plaine so doth the Mouth declare and shew what is in the Heart Matth. 12.34 Out of the abundance of the Heart the Mouth speaketh Conclusions 1. I may gesse who be wise in Heart and who be foolish who be Religious who be prophane their Interpreter will expound to mee 2. They doe erre grossely who usually doe sweare and scoffe or speake filthily and all their delightfull talke is worldly yet say They have good hearts to GOD though they make no shew Certainely such stuffe as is in the ware-house comes into the Shop such as the Fountaine is such are the streames 3. If I would avoid foolish words in my mouth I must shun foolish contrivings in my heart if I would have my Tongue as the Penne of a readie Writer then My Heart must indite a good matter Psalme 45.1 In this the Mouth and Tongue are considered Jointly Next of the Tongue singly First the Tongue is the Glorie of a man Secondly t is hard to bridle the Tongue Thirdly Resolves concerning the Mouth and Tongue Section 1 First The Tongue is the Glorie of a man SO is the Tongue called Gen. 49.6 Psalme 16.8 and Psalme 30.12 The Tongue is mans Glorie Heb. Chebodh saith Willet on Gen. page 444. 1. Because by it hee speakes so excells all other Creatures on the Earth 2. With the Tongue man preaches and converts Soules and comforts others 3. The Tongue speakes to God by Praier confers with men the Tongue can sing dispute perswade allure terrifie encourage c. Conclusions 1. I see how wicked men pervert all things and doe abuse them especially their Tongues Their Glorie is their shame their Tongues are their dishonour their silence makes them most honourable when they speake they bewray their follie Impietie and prophanenesse their words tend to their shame 2. If my Tongue be my Glorie I am to use it honourably which is done 1. By praising and blessing the Name of the Lord. 2. By Confessing his Truth made knowne to me with boldnesse and Reverence especially being called to Answer for the same 3. To speake to men Religiously in my common Conversation to edifie them and doe them good to endevour to convince the obstinate to
MISCELâ—â—â—â—â— PHILO-THEOLOGIâ— OR GOD MAN A Treatise compendiously describing the Nature of God in his Attributes with a lively pourtraiture of his Wisedome in ordering and disposing of the Celestiall and terrestriall Bodies Containing much variety of Matter Theologicall and Philosophicall wherein many secrets in Scripture and in Nature are unbowelled with solid Proofes and apt Applications singular for brevity and perspicuity By HENRY CHURCH Joell 2.28 I will poure out of my Spirit on all flesh Psal 8.1 3 4. O Lord our Lord how excellent is thy Name in all the world wâ—â— hast set thy Glorie above the Heavens c. When I consider the Heavens the Worke of thy Fingers Moone and the Stars c. What is man c. LONDON Printed for JOHN ROTHWELL and are to be 〈◊〉 the Sunne in Pauls Church-yard M.DC.XXXVII TO THE LEARNED READER I Humbly desire your Charitable Construction of my poore endeavours being willing to be convinced and reformed I confesse my impotencie and desire my errours may be purged and all truths allowed TO ALL whomsoever I Confesse my spare time hath beene this way employed in methodicall Meditations the Reason why I so much exercised my penne was because a drowsinesse fell on mee when I did reade and wrighting kept me awake if any be offended I writ not to offend them if any be in the least measure edified for their sakes I have taken this paines and thinke my labour well bestowed HENRY CHURCH Imprimatur THOMAS WEEKES An Advertisement to the Christian Reader concerning the scope of the Booke with some passages of the Life of the Authour TRVE and solid knowledge layes its foundation in God he that will know himselfe and the sublunary Creatures as they are must first see and know him by faith that is invisible The studie of the knowledge of God in his Attributes gives a man a possession of heaven on earth Its life eternall to know thee c. This knowledge is the basis and foundation of that precious Faith the Apostle speakes of They that know thee trust in thee So that before a man can with the wise Builder build on the Rock he must beleeve that God is This godly Man Mr. HENRY CHURCH began here his maine studie was this saving Knowledge and this he did not by starts and fits but daily as his calling did permit him Great was his wisedome and his industrie in the husbanding of his time for as he chose Maries Part so hee was carefull of Martha's a good Christian and a provident Husband Those that knew his Employments many urgent in the world and wondered how he could spare time or find time for these Contemplations I may answer for him he loved much and therefore with Marie was resolved to doe much Hee denied himselfe in his pleasures in his diet and in his sleepe hee bare the yoke of the Lord in his youth I have heard that when hee had libertie to sport himselfe as others his pleasure his delight was in his Closet with the Law of GOD hee prevented the dawning of the day and with DAVID meditated of GOD in the night-watches hee could not intend to be idle hee had learned of his Master CHRIST who went about doing good hee filled-up his vacant houres either with doing or receiving good as if hee had exactly learned that charge of the Lord by Moses These words which I command thee thou shalt * Iunius Whet them or pâ—int thâ—m in mâ—morie rehearse them continually to thy Children and thou shalt talke of them when thou tariest in thy house and as thou walkest by the way and when thou liest downe and when thou risest up Hee knew not onely for himselfe but for others his light was on a candle-stick not under a bushell hee did not with the Idle Servant hide his Talent but improved it to a good increase Hee was greedy of all advantages to glorifie God if hee was covetous this was his covetousnesse hee coveted the best things He was of a compassionate spirit ready to doe good both to the Soules and Bodies of others Hee lived as lent to himselfe and given to others How sedulous he was to instruct the Ignorant to reclaime the wandring to releeve those that were in want to settle the unstable soule those that knew him can judge He withstood errours hee was an Enemie to errour for hee received the truth in the love of it Hee was a Friend to truth Hee endeavoured to comfort afflicted Consciences for by observing his owne heart and Conference with such he attained a singular dexteritie this way In his Booke you may heare him yet speake that is now dead His Religion lay not in Tongue but in his Heart not in a forme of godlinesse but in power as if he had learned to doe what once Minutius said Non multa loqui sed vivere The scope and end of this good Mans studies I suppose in this Booke was chiefly for himselfe and his Familie that it might like a fruitfull Spring supplie himselfe and them Againe his friends knowing his desire hee had to the publicke good as also the favourable acceptance of his two former Bookes in the hearts of good men viz. The Good mans treasury Divine letters already printed gives us good incouragement to adventure againe on a publicke Censure Reade it through before you judge I hope you shall find it profitable and abounding with much varietie under briefe Heads drawing on the Reader to delight to studie God in his Attributes and to inlarge them in thine owne Meditation as also hee represents God to thee in the glasse of the Creature and among the rest Man the Epitome of all that while thou art poring after curious speculations and secrets of Nature hee endeavours wisely to divert thy thoughts by apt application heaven-ward To satisfie the Iudicious If thou shalt except against any thing consider its a Posthumus issue then I hope you will pardon both the Author and the Printer For Censorious Criticks I care not to satisfie The Blessing of the Almightie be with it Imprimatur THOMAS WEEKES A TABLE OF THE SEVERALL Heads contained in this ensuing Treatise I. OF Saving Knowledge page 1 II. What GOD is p. 6 III. What it is to glorifie God p. 11 IIII. Of Admiration p. 12 V. Of Praising God p. 15 VI. Of Gods Subsistence p. 18 VII Simplenesse p. 20 VIII Eternitie p. 25 IX Omnipotencie p. 32 X. Immutabilitie p. 39 XI Infinitenesse p. 45 XII Omni-science p. 47 XIII Omni-presence p. 51 XIV Perfection p. 56 XV. Invisibilitie p. 62 XVI Wisedome p. 69 XVII Truth p. 77 XVIII Mercie p. 82 XIX Iustice p. 88. XX. Life p. 95 XXI Blessednesse p. 101 XXII Hatred p. 107 XXIII Love p. 112 XXIV Patience p. 122 XXV Will p. 130 XXVI Grace p. 136 XXVII Glorie p. 143 XXVIII Of the Lord of Hosts p. 148 XXIX How God is made an Idoll p. 153 XXX How to conceive of God in Prayer p. 158 XXXI Of the
1. In his Essence having his being of himselfe absolute independant blessed immutable 2. Also that there are in the Divine Essence a Trinity of Persons Quest How shall I raise my admiration to the highest pitch Answ To meditate of his Wisedome and Knowledge First admire the largenesse of it for hee knows all Prov. 15.11 2. The perfection of his knowledge hee knows the Causes Concomitants Fruits and Effects insides he knows the motions and inclinations of all men of all things Acts 15.18 3. Admire the manner of his Knowledge not by Doctrine Relation Experience but without meanes 4. Admire the celerity and swiftnesse of his Knowledge at once in a moment Hee knowes things past present and to come 5. The certainty of his Knowledge he cannot be deceived he foresees all inconveniences he knowes things and persons as they are no apparitions nor pretences nor fainings nor dissemblings can delude him 6. Admire the Eternity of his Knowledge before all time before there was a World Hee knew himselfe to be most perfectly happy and blessed and knew that he would make a world and knew all that man should act on the stage of this world and as he did purpose so all things must come to passe Acts 4.28 Ephes 1.11 according to his foreknowledge and Decree 7. Admire the Efficacy of the Knowledge and Wisedome of God From his Knowledge he decreed then did worke so the Heavens Earth Seas and all their ornaments were created are preserved the variety of his creatures argues his unsearchable Wisedome and their order uses and ends appâ—inted them calls for our Admiration By this we may see what câ—â—se wee have to admire God and if one of his Attributes doe cause such Admiration what would it worke on us to meditate on the rest as his Power Glory Holinesse Justice Invisibility immutability this requires a large Volume but I intend brevity Quest How may I further admire God Answ I will give one straine more to winde up the heart that is to admire Christ incarnate how hee is the begotten Sonne of God Psal 2.7 1. Admire it in this hee was begotten of the Father yet is not after the Father in time Men beget those that come after them but here 't is not so therefore to bee admired 2. Men beget children which may be divided from them but Christ is so begotten that he is undividuall He and the Father are one John 10.30 3. Men so beget that there is a diminution of their substance and a conveighing of the corrupt Nature But Christ is begotten without diminution of the substance of the Father Acts 4.27 and free from all corruption Hee is the holy Sonne of God 4. Men beget children which are their inferiors but Christ is begotten Equall in Eternity yet equall with the Father Phil. 2.6 1. The Father is eternall Psal 90.2 So is the Sonne eternall Isai 9.6 Glory 2. The Father is glorious Acts 7.2 So the Sonne is glorious Iames 2.1 Power 3. The Father did create Gen. 1.1 So the Sonne created Col. 1.16 4. Angels doe honour the Father Isai 6.3 So Angels doe honour the Sonne Adoration Heb. 1.6 5. A Father begets a Sonne but yet communicates not his whole Essence to him but Christ is begotten yet partakes of the wholâ— Essence of his Father therefore admirable 6. A Father begets one that is another person another thing distinct from himselfe But the Lord Christ is begotten another person yet not another thing he may be distinguished but not divided Thus wee acknowledge God by Admiration Secondly we acknowledge him to himselfe and so doe glorifie him by our praises Psal 50. last verse Here consider 1. Who they be doe praise him 2. How they praise him 3. For what they praise him First who praise him 'T is the Saints praise him Psal 145.10 1. 'T is they have the most cause 2. And the best abilities 3. And the onely acceptance Secondly how they praise him 1. They praise him freely and cheerefully Psal 63.5 2. Vprightly and sincerely Psal 119.7 Hence 't is they praise God with their Soules Ps 103.1 with their Hearts Psal 9.1 3. They praise God frequently on all occasions Ps 71.6 Psal 119.164 4. They praise him constantly Psal 145.2 Hence 't is when they lose their comforts yet God loses not his praises Iob 1.21 Thirdly for what they praise him 1. For his owne Excellency 2. For his glorious workes 3. For his mercies First for his owne excellency 1. He is the soveraigne Lord God over all Rom. 9.5 the ruler of the world Zach. 4.14 Hence it is that Greatnesse and Glory and Power and Victory and Praises is attributed to him who is head over all 1 Chro. 29.11 He is to be praised as the onely potentate 1. Tim. 6.15 He is to be praised that is high and excellent Isai 57.15 He it is is glorious in Holinesse Exod. 15.11 and worthy to receive Honour and Glory and Power and Praise Revel 4.11 Revel 5.13 All his glorious Attributes both Communicable and Incommunicable cals for our frequent praises Secondly he is to be praised for his workes For they demonstrate his eternall Power and God-head Rom. 1.20 Hence it is that he is praised for creating all things Rev. 4.11 His workes both of Creation and Providence do shew his Wisedome Power Goodnesse c. Psal 139.14 Psalme 136. Psalme 194. The workes of God stirred up David to praise God both for the making of himselfe and for the making of other creatures and for the government of the World Thirdly God is to to be praised for his mercies Psalme 100.4 Psalme 136.1 To quicken us to this duty consider 1. The freenesse of his mercies they are bestowed without our deserts his will is the cause of his mercy Rom. 9.18 2. The multitudes of mercies of all sorts temporall spirituall on every faculty of soule and member of our bodies mercies on our names estates families friends those neare and deare to us 3. The constancy of his mercies they are renewed every morning Lament 3.23 Wee are laden daily with benefits Psal 68.19 4. Consider mercies comparatively wee are in health others are sicke we have sight others are blinde we have the Gospell other sit in darknesse c. Thus we see God is glorified by Admiration by Praises Lastly he is glorified by acknowledging him to Men In our Speeches In our Actions In our Sufferings First in our speeches to men 1. By declaring his workes Psal 105.1 2. To instruct our Children that they may praise God Psalme 78 4. 3. To make publicke confession of our sinnes if they have caused publicke scandall Ioshuah 7.19 4. To make publicke confession of Religion being called Psalme 119.46 Read the marginall Note 1 Pet. 3.15 Secondly Wee must glorifie men before God in our Actions 1. By our godly conversation in the generall to do good workes before them to urge them to glorifie God Matthew 5.16 to cause men to say
is invisible The persons No man The time at any time Never man at any time saw God wee cannot see a Spirit but God is a most pure Spirit excelling the Angels First the Angels have many perfections but God hath all perfection Digressio Secondly the Angels receive all from him he hath all from himselfe Thirdly they are finite and limited but God is infinite Thirdly God is Incomprehensible to the minde as well as invisible to the eye no created Nature can comprehend him in his Essence nor his Attributes whatsoever wee conceive it is but in part there is much more we perceive not nor can comprehend In respect of his Eternity Eternity our capacity is like the Sunne which shewes things under it but darkens all about it wee can looke backe to the beginning if wee looke forward wee cannot conceive after time shall bee no more Concerning Gods being before time or after time Revel 10.6 we have but a glimpse a generall notion we can conceive but little our comprehension failes us Who can behold the Sunne in his glorious shining Glory much lesse can we comprehend the glorious Majesty of God who hath beheld it that he may demonstrate it not the Angels for they are faine to cover their their faces Isai 6.2 much lesse we that dwell in houses of clay who have that ignorance and guiltinesse that those glorious Zeraphims are freed from Nor can we comprehend his greatnesse Psal 145.3 Greatnesse no not by all our industry and searching Iob. 11.7 The heaven of heavens cannot conteine him 1 King 8.27 Wee are capable but to see his backe parts in this life Exod. 33.23 so much of God as can be perceived in his word and workes his greatnesse is such that the Nations are as the drop of the Bucket and the Ilands as a little dust Lebanon hath not wood enough for fire nor the beasts enough for a sacrifice for him Isaiah 40.15 16. Also his wisedome is unsearchable Wisedome a deepe we cannot fathom Rom. 11.33 the foolishnesse of God is wiser than men 1. Cor. 1.25 It is onely the Spirit of God that searcheth the deepe things of God 1. Cor. 2.10 and although vaine men would be wise Iob. 11.12 yet hee is but a beast by his owne knowledge Ieremiah 10.14 and we must bee constrained to confesse our darknesse Iob. 37.19 Applications 1. Is God invisible to the eye and incomprehensible to the minde let us then lay by our sence and reason and labour for faith though wee cannot apprehend nor demonstrate what God is yet we are to beleeve that He is Heb. 11.6 Hee that commeth to God must beleeve Note three things 1. Our felicity is to come to God 2. The meanes is by beleeving 3. God is that we must beleeve which we cannot see nor comprehend 2. By this 't is easie to distinguish the Eternall Iehovah from all false Gods being some of them visible all comprehensible those that adore them are more honourable then that they worship those Gods were but titular gods no Creators but created live lesse in being and perishing in conclusion Ier. 10.11 3. No man was ever a perfect Artist in the contemplation of God How little a portion doe they heare of him Iob 26.14 long in studying but little in fruition deepe conceites but poore conclusions Hoc solum scio Arist me nihil scire This onely I doe know that I know nothing 4. Yet are we to be diligent to study the knowledge of God and although we cannot finde him out in his perfection Iob 11.7 yet we must learne to know him to our salvation Iohn 17.3 and to encrease in the knowledge of God Col. 1.10 though wee cannot see his face he reveales his backe-parts to us Exod. 33.23 we are to know him by his workes Rom. 1.20 in his Sonne 2. Cor. 4.6 't is a shame living under the preaching of the Word to be ignorant of God 1. Cor. 15.34 and we are fooles before the Lord Jer. 4.22 Therefore let us cry for wisedome and call for understanding search for it as silver and digge for it as for gold then shall we finde the knowledge of God Prov. 2.3 4 5. Quest What is it to glorifie God Answ To glorifie God is not to add any thing to him to make him glorious but to acknowledge and demonstrate that glory is in him already God glorifies us by putting glory on us adding that unto us wee are destitute of We doe glorifie him by taking notice admiring and praising of him setting forth his glory That is done by Acknowledgement Either To himselfe or to men To himselfe by Admiration Praises To others by Speeches Actions Sufferings First we glorifie God by acknowledgment which is more than knowledge Rom. 1.21 The Wise Heathens that knew God did not acknowledge him nor demonstrate him accordingly they knew God vers 21. but regarded not to acknowledge him vers 28. then to our knowledge of God we must joyne an acknowledgment whereby we shall glorifie him This acknowledgment must be free Mark 1.24 Iudges 1.7 else we differ not from the divels which acknowledge God upon constraint so wicked men may acknowledge God by constraint The truth of this free a knowledgment will appeare by our Admiration and Praises Question Qu. What is Admiration Answer Answ To Admire is to wonder to marvaile Consider 1. The subject is the Admirour 2. The Object admired 3. Then how to attaine admiration of God First the Subject that admires is the reasonable creature for the unreasonable creature is not capable of actuall Admiration the unreasonable creatures may be frighted or amazed as Horses and any other beasts and also Birds and Fishes But Admiration requires Reason Deliberation and Consultation Then 't is plaine Angels and Men onely are the subjects of Admiration Secondly the objects of Admiration are either Supreme or Inferiour the Supreme is God the Inferior are the creatures of God We must not admire Positives nor Comparatives but Superlatives things most excellent things excelling We admire things beyond our capacity when our Reason can stretch it selfe no further As we see little children seeing curious workmanship the poore children are amazed and admire how 't is done they much honour and reverence the Artist that made the worke Thirdly how to attaine Admiration of God Question We must pray for the Spirit of illumination to see excellency in God Ephes 1.17 Answ 1 2. We must be given to divine Meditations as David in the 8. Psalme fals to Meditation then to Admiration So in Psalme 104. his Meditation concludes in Admiration Psal 104.1.24 Oh Lord how wonderfull are thy workes 3. We must learne to silence our Reason wee must admire where we cannot comprehend as Rom. 11.33 Oh the deepnesse of the riches both of the Wisedome and Knowledge of God Quest Wherein is God to be admired Answ 1. In his Essence secondly in his Attributes thirdly in his Workes
Time there was no World Gen. 1.1 In the beginning God made the Heavens There was a beginning and the Earth Before that time nothing did appeare Heb. 11.3 Object They say Of nothing comes nothing therefore the World was eternall Answ Of nothing comes nothing in Mans worke because he cannot worke without materials Of nothing comes all things in Gods worke Psalme 33.9 because he is a Creator and his Word gives a being to that which had no being and his command produces substances and reall things so they appeare and are in being though they were form'd of nothing Quest 2 Were not the highest Heavens eternall and the dwelling place of the Lord Answ The maker thereof is God Heb. 11.10 It was made without hands 2. Cor. 5.1 Heaven is a glorious and excellent place yet a created place 'T is called Gods dwelling Psal 2.4 1. Kings 8.27 because he is manifested there in glory Yet the Heaven of Heavens the most excellent Heavens cannot containe him He had glory excellency before Heaven or t e World had a being Himselfe is eternall who had no beginning Iohn 7.5 The Heavens are not eternall which had a beginning Quest 3 Are not the Angels eternall of whose Creation 't is not spoken of in Genesis 'T is spoken of inclusively though not so plainely Answ Gen 2.1 The Heavens and Earth were finished with all their Hoasts In the Hoast of Heaven the Angels are not excluded for elsewhere they are called the Lords Hoast Gen. 32.2 So Ps 103.20 21. Praise the Lord yee his Angels praise the Lord yee his Hoasts And that the Angels were created read Psal 148.2 Praise the Lord yee his Angels vers 5. For he commanded and they were created Col. 1.16 By him were all things made things visible and invisible whether Thrones or Dominions Principalities or Powers Angels are not eternall but were created and had a beginning Quest 4 Saint Iude speakes of eternall Fire Iude vers 7. Had that Fire no beginning as it shall have no ending Answ It had a beginning that which Saint Iude calls eternall Christ calls Everlasting fire Math. 25.41 Math. 25.41 'T is eternall in a future relation it is prepared saith Christ for the Divell and his Angels being prepared fitted Iude 7. verse and made ready proves it had a beginning Note that Eternall and Everlasting one word is used for both Quest 5 What is the reason that men knowing that on this moment of time depends their eternall estate yet are carelesse for Eternity and minde so much the present time Answ The Reason is from the great subtilty of Sathan that separates betweene end and meanes If wee thinke of eternall fire hee will labour to race these thoughts out of our mindes yet provoke us to sinne which is the meanes hiding the end In good things hee will keepe us from the meanes as Repentance Prayer Holinesse yet gull us with a fooles hope we shall have the end as well as those that are most painefull and vertuous 2. Temporall things are next us and wee are too much led by Sence and Appetite like Esau wee will have the present pottage with losse of the future blessing Quest 6 By what Arguments can you prove Gods Eternity Answ 1. That which is the first Cause of all Causes must be eternall which is God He that gives the being to alâ— creatures must be an eternall being 2. He that had glory before there was a World and decreed and purposed before the foundations of the World were laid must be eternall But God had glory before the world Iohn 17.5 2. Tim. 1.9 and purposes and decrees before the world Ephes 1.4 and therefor is eternall 3. He that can give eternall rewards must be eternall But he can give eternall rewards Rom. 6. last vers therâ—ore is eternall 4. To be eternall is to have no beginning no mutation no end God had no beginning with him is no shadow of change nor possibility of end Quest 7 How is Christ thâ— eternall Sonne of God Answ In respect of his God-head Hee was before the mountaines a Synechdoche a part for the whole Mountaines put for the World Prov. 8.25 And for the future None can declare his age Esay 53.8 For hee liveth for ever Rev. 1.18 The Heavens have a duration without life The devils have an everlasting being without joy The Angels have an everlasting joyfull being but their being is dependant and by participation and their joy successive The Saints in Heaven have a blessed everlasting being but not perfect till the Day of Judgement But Christ is eternall and hath with his eternity and everlastingnesse life joy perfection fulnesse at once so that he is eternall as God Quest 8 Shall Judgement be eternall in pronouncing will the great Sessions last for ever 'T is Heb. 6.2 called Eternall Iudgement Answ Eternity follows the Sentence an eternall God judges and he gives an everlasting Sentence pronouncing to the Elect eternall life and to to the reprobate eternall destruction 2. 'T is Eternall judgement in opposition to temporall judgements here then time is out and we have nothing to doe with it all wee have to doe is about Eternity 3. As a Malefactor when he goes to the barre wee say he hath received his death notwithstanding the execution followes after so then men receive their eternall sentence 't is eternall judgement Sect. 4 Fourthly Vses to Edifie Vse 1 1. THis shewes us the difference of Eternity in Time First Time had a beginning and shall have ending Eternity hath neither beginning nor end 2. Time is measured by ages yeares moneths dayes houres minutes Eternity hath no measure nor portions nor limits it passes and out-strips the bounds of our thoughts nor can our reason gage it nor our understanding fathom it 3. Time is alwaies in motion as the spring of a Watch never stands still till it be consumed and brought to an end Eternity hath no motion it ever stands still it s alwaies the same Vse 2 Secondly here we may gaine a glimpse of Gods excellency he is Eternall without beginning or end Angels had a beginning so had men and the world Angels and men shall have an everlasting being after once they have begun to be from him that never began to be who is the Eternall God Therefore when we thinke or speake of Gods Eternity we should conclude as St. Paul To the King Everlasting Immortall c to him be glory for ever Amen Vse 3 Thirdly we may in Gods feare learne two profitable lessons considering we have time and are swittly passing to Eternity 1. Consider the brevity of Time 2. Take the opportunity of time 1. The brevity Time is short whilst I am in thinking some of it is gon mans whole life is numbred by dayes compared to a spanne a bubble to a winde that passes away c. If we could seriously alter our thoughts to thinke more of the shortnesse of Time it would
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
perfect in the superlative degree to the utmost to whom can be no addition hee is so compleatly perfect in his Essence Attributes and all his Workes 1. In his Essence having a perfect blessed absolute and independant being richly gloriously joyfully immutably 2. His Attributes which demonstrate him are all perfect He is perfectly eternall without beginning or end perfectly Almighty working without materials perfectly wise knowing all secrets perfectly mercifull in forgiving fully giving freely liberally aboundantly c. 3. Perfect in his workes Perfection is to accomplish and finish so is he perfect He finisht the worke of Creation Gen. 2.1 Hee then beheld his worke as compleate and * Willet on Gen. 2.1 page 15. Ainsworth perfect He finisht that is he perfected Ainsworth on Genesis So Moses saith Perfect is the work of the Lord Deut. 32.4 That is without blame or blemish Sect. 3 Thirdly Questions and Answers Quest 1 WHy did God make the World having all perfection in himselfe before Answ 1. To manifest his glory to the Creatures We onely acknowledge that that is in him which we cannot adde to him 2. For his Wills sake all was created It was his pleasure that is answer sufficient Rev. 4.11 Quest 2 How is Christ perfect seeing many of his mysticall body are not yet gathered to him and many are unborne Answ 1. He hath a Divine perfection being God 2. He is perfect in his Humane Nature in glory 3. He is perfect relatively as hee is a Head having perfect Wisedome Glory and Holinesse so that of his fulnesse we receive our measure Iohn 1.16 from him which hath not the Spirit of measure Iohn 3.24 4. Hee is perfect in his body in regard of Decree growth certainty and the accomplishment dayly drawes on 'T is decreed growing dayly and increasing certaine as good as done God calls things that are not as though they were c. Quest 3 How are Gods workes all perfect when some are borne blinde or lame or naturall fooles Answ 1. God in the beginning made all his workes good and perfect 2. All imperfections in Nature are from sinne and punishments 3. There may be a perfect worke in the wombe yet some secondary cause may hinder perfection in the birth 4. Wee are to conclude that the workes of God are perfect though we cannot finde out a Reason of his doings He is not to accompt to us Concerning defects of understanding in naturall fooles 1. The Creator may give wisedome and deprive of knowledge as he pleases and measure to every one after his owne Will 2. It is just that we should be all borne fooles having lost our wisedome by Adams fall 3. The Parents may be punishe with foolish children for divers Causes 1. Having over-eagerly desired children they may have a childe but a foole 2. For neglect of God and his service and the heaping up of wealth as the chiefe good they may be punisht with a foole for the Heire 3. Some children are fooles to teach us wisedome that as we mislike their naturall folly so we should detest our owne spirituall folly and to teach us thankfulnesse by seeing his Iudgement on others and well to use our Wit and Reason which he hath given us and exercise our mercy as to helpe them that are defective Quest 4 Are not the regenerate perfect in this life Answ No for grace and peace must be multiplied to them Gods grace towards them and his peâ—ce in them is capable of augmentation †Grace in their apprehension and they are to â—â—â—rease more and more 1. Thes 4 1. And the best had need to grow in grace 2. Pet. 3.18 Quest 5 Why then is perfeâ—â—ion named in the Scripture Mat. 5.48 Philip. 3 15. Heb. 6.1 Answ 1. Precepts shew not what we are but what wee should be 2. These precepts should put us in minde of our originall perfection and humble us God calls for what he gave us but we have lost it 3. These precepts are for excitation to stirre us up to be better and to presse forward Quest 6 May we not strive to be like God in perfection Mat. 5.48 We are bid to be perfect as God is Answ We are to be like him in resemblance not equality There is as he is in equality that which is impossible there is as he is in resemblance so the drop resembles the vaste Ocean Quest 7 What is the Christians perfection Answ 1. To bewayle his imperfection from the heart 2. There is perfection of parts and perfection of degrees A childe hath perfection of parts a man or * In his body growth 3. His perfection is in desire and endeavour a man may aime at the Sunne though his Arrow ascend but forty Ells upwards 4. He is perfect comparatively as Noah was a perfect man in his generation Gen. 6.9 5. He is perfect in Gods account being justified and Christs perfection imputed Quest 8 Who are the most perfect men on earth Answ Those that come the nearest to the rule of perfection such are they 1. Which have sound experimentall knowledge 2. That with most freedome of Spirit and the least distractions doe performe holy duties 3. That are most conversant with God in their inner man and are most heavenly minded 4. That are most patient and ready to forgive an acknowledgment of a wrong yea Iames 1.4 without acknowledgment and pray for persecutors and are sorry when evill befalls their particular enemies and are ready to helpe them 5. That are most in charity doing the workes of their callings with love to others that are least censorious because of the largenesse and soundnesse of their charity Object 2 We must not call evill good Isai 5. Answ Then we must not cal their rashnes wisdome nor their prejudice zeale nor are they to be justified that speake so much of othâ—â— errors that they are in danger to forget their owne their perfection is more devotion in the closet lesse talke at the table the want of perfections in the world begets great imperfections in them and they are delivered without a midwife it were good if they did herein miscarry Quest 9 Are not those most perfect that are united to Christ Answ They are and doe draw vertue from him whereby they shine in the aforesaid Iustification and in other vertues to the example of others Quest 10 What course may wee take to draw nearer to perfection Answ 1. We must set before us the best patterne 2. Keepe close to the rule of the word 3. Minde our particular duties in our places as souldiers in the army keepe ranke and letters in the line are of an evennesse 4. Forget thats behinde endeavour to goe forward against corruptions temptations persecutions 5. Use the holy meanes with holy preparations and affections 6. To doe all good better than before with more heedfulnesse reverence and better aimes 7. Examined daily the temper of the heart and be ever weeding that garden 8. The
rule of Gods word Galat. 6.16 Sect. 6 Sixthly Questions resolved Quest 1 HOw must I shew mercy to them that offend mee Answ There is forgiving mercy that must be practised 1. To have a disposition to forgive without acknowledgement 2. To forgive willingly upon acknowledgement 3. To pray for the offender 4. To be grieved if any crosse befall him 5. To doe him good cheerefully if we can Quest 2 What mercy is to be shewed to beggers at the doore Answ Some hold they are not to be releeved but we have a rule to doe good to all Gal. 6.9 and God causes his Sunne to shine on the evill and good Matth. 5. They must be weaklings not sturdy rogues such as are ready to perish though they be evill their persons must bee nourisht not their evils maintained 't is mercy to instruct them with our reliefe Quest 3 How shall a man obtaine a mercifull heart Answ 1. He must see his neede of Gods mercy and humble himselfe till he feeles Gods mercy towards him 2. He must looke on miseries the heart is much affected by the eye 3. He must put himselfe in the condition of the sicke the prisoner the captive the oppressed the hungry the troubled in minde 4. He must be often in the acts of mercy that by degrees there may be obtained the greater disposition 5. Looke on the example of the mercifull see how mercy doth beautifie them and make them amiable 6. Lay Gods commands to heart Luke 6.36 Bee ye mercifull 7. Consider the estate of the unmercifull They shall have judgement mercilesse Iames 2.13 8. Lastly pray to God to encline the heart to mercy and compassion Aske and yee shall have Matth. 7. Quest 4 What are the benefits of a mercifull heart Answ 1. Mercy makes a man like God Luke 6.36 2. The mercifull have many a prayer for them and they cause God to be praised by many 2. Cor. 9.12 3. The mercifull are under the promise Matth. 5.7 What the broken heart seekes the mercifull heart findes at last that is mercy 4. The mercifull heart hath a mercifull hand so hee sowes seed and hereafter shall have a loyfull harvest 2 Cor. 9.6 5. Whensoever he goes to prayer he shall bee sure to be heard Isai 58.7 8 9 10. Of Justice 1. What Iustice is how t is defined 2. Of the justice of men 3. Of the Iustice of God 4. Applications distributive 5. Questions resolved about Iustice Sect. 1 First what justice is IUstice is to give to every one his owne it is to doe right to keepe equity Justice is either distributive in dealing so 't is communicative justice or distributive in punishing so it is corrective justice Justice is to give neither too much nor too little it is to be exact as a man that shootes which neither shoots over the marke nor short of it nor besides it but hits it just in the middle Sect. 2 Secondly of justice in men IUstice in men is either justice before men or justice before God Justice before men the heathen attaine to pay that they owe not to wrong their neighbour in dealing A heathen buyes a commodity of a Christian merchant and going away opens his wares and findes money he brings it backe to the Christian and saith I bought the wares not the money 't is unjust to me to keepe it Justice before God is legall or Evangelicall Legally just was never any but Adam in innocencie and Christ that just one who fulfilled all righteousnes Evangelicall justice is that when a sinner being justified by imputation of Christs justice labours for inherent justice by the vertue of the regenerating spirit in him the indeavouring after justice is called justice through Gods acceptation Sect. 3 Thirdly of the Iustice of God GOd is Justice 't is essentiall with God to be just The Lord is just Psal 92.15 Zephaniah 3.5 Hee is just in his decrees just in the execution of his decrees just in his government of the world just in all his punishments and judgements Hee is the judge of all the world the Lord of all just in himselfe just in his Lawes just in his rewards just in his punishments His Justice in punishing may bee considered five wayes 1. His justice past on Angels and on men on Angels his justice fell totally irrecoverably on men a world of them felt his justice at once onely Noah and his family excepted Cities have beene punished as Sodom Gomorra Admah Zeboim Families as Achans and Ieroboams Persons as Ananias Zaphira and Herod 2. His justice present for no age escapes without some demonstration of justice we or others feele Plague Warre or Famine decay of trade fearefull fires inundation of waters earth-quakes civill combustion and uproares among the people c. 3. His justice to come in this world or the next world there shall be a great Sessions and justice shall bee executed without all evasions bribes or shirts 4. Consider Gods justice spâ—rituall as a blinde man Isai 6.10 A hard heart Psal 81.12 A Reprobate sence The spirit of slumber Rom. 11.8 5. His justice and judgements are temporall on our bodies goods or names Deut. 28. Levit. 26. Sect. 4 Fourthly Applications distributive 1. IF jâ—stice be to doe right then away with all injustice if we do not God will away with us Mat. 7.23 discedite a me Awaâ— from mee ye that worke iniquity the unjust like â—ewd sonnes shal be dis-inherited 1 Cor. 6.9 'T is a plaine case all know it Know ye not saith St. Paul the unjust shall not inherit the Kingdome of heaven 2. This shoâ—ld provoke us to labour to be just to get faith that so we may be just before God clothed with Christs righteousnesse To get an honest heart and good conscience that we might practise justice To honour superiors this is right Ephes 6.1 To pay what we borrow and what we bargaine for to slander no man to be diligent in our places faithfull where wee are betrusted to sell a penny-worth for a penny to keepe just weights and measures to kâ—epe promises as we are able to love our wives with a matrimoniall love above all to exercise our gifts in our families to be courteous to strangers a comfort to the afflicted to bee gratefull for favours received to bee peaceable among neighbours all this is right to fit our actions to the occasions to live within our compasse preserve the meane it will preserve us this is just equall and right That we may be quickned to labour for justice in dealing take these motives 1 We shall be conformable to our head Iâ—sus Christ who was that just one 2. The Lord delights in them that deale justly 3. It is the way to honour Justice is of an exalting nature and makes a man to flourish 4. The fruit of Justi e is peace Isay 22. 5. The righteous shall be saved and have glory in heaven Matth. 13. Lessons from Gods Justice 1. God is not all of mercy as
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
our conceits capacities and inventions T is the Court of the glorious God compared to a City whose gates are pearles whose walls precious stones the streets gold the inhabitants are Kings there is the glory of Gods presence all is light and day and no darknesse nor night 't is the kingdome of glory there are Crownes of glory laid up for vessels of mercy prepared for glory 3. Of the glory of the visible heavens the heavens have the preheminence and are the most excellent the waters excell the earth the aire excells the water and the heavens for largenesse clearenesse purâ—nesse excell all under them and have this honor to declare the glory of God Psal 19.1 4. The ornaments of heaven are glorious the sunne is glorious in magnitude brightnesse swiftnesse efficacy and operation enlightning and heating the aire exhaling the waters quickning the earth and making fruitfull the earth with trees herbes and plants c. The Moone hath her glory though it be borrowed and her excellency appeares in the darke when we most need her light in the Canticles her fairenesse is commended 1. Cor. 15. and shee is one of the glorious workes of God The Starres have glory differing one from another and adorne the heavens with their bespangled brightnesse like a curious embroydered Canopy glorious to our eyes The Earth hath the glory of stability riches and variety among all that are taken out of it man is a glorious peece of workmanship whose foundation 〈…〉 the dust young mens glory is their strength and the glory of the aged is the gray-head Princes have their glory and great men according to their dignity but among men none have the glory and honor like to the regenerate man he is honorable by faith Iohn 1.12 and is glorious within they are changed from glory to glory 2. Cor. 3. they have a glorious head Iames 2.1 a glorious guard Heb. 1. last vers glorious food Gods ordinances glorious apparell Christs righteousnesse they are called the glory Isai 4.5 the spirit of glory rests on them 1. Pet. 4. they are heires of glory The Sea hath his glory for largenesse and terriblenesse and strength carrying the mighty ships there sports the great Leviathan and there are fishes innumerable The sea hath his proud waves of great height and quantity yet is honorable for this that it keeps within his bounds at the Creators command Sect. 3 Thirdly Of the glory of the Creator HIs glory is essential he is clothed with Majesty and glory Ps 104.1 so glorious is the Lord that the very angels cover their faces before him The Father is called the God of glory Acts 7.1 if the whole Trinity be there meant the Father is not excluded Christ is called our glorious Lord Iesus Christ Iames 2.1 The holy Ghost is called the spirit of glory 1. Pet. 4.14 all the gâ—ory in the creatures is but as a drop compared with the Ocean he had glory before there was a world Ioh. 17.5 and all creatures can adde nothing to his glory for it is not capable of addition he doth manifest his glory to the creatures and we give him glory by taking notice of his excellency and râ—ndering praises and acknowledging that is in him already Sect. 4 Fourthly Questions resolved Quest 1 WHerein doe men most usually glory Answ In wisedome strength riches Ier. 9.23 Quest Why doe men glory in their wisedome Answ 1. Their wisedome and knowledge puffes them up 1. Cor. 8.1 cognitio inflat knowledge makes them swolne and filled with winde they looke on their bulke and bignesse and doe forget they want the substance of faith and love 2. They thinke by their wisedome to doe great matters to suppresse those they would not have rise Exodus 1.10 3. When they effect their enterprises and get into favour or prevaile against those they hate that they applaud their wits like those that sacrifice to their nets Habbak 1.16 Quest 3 Why doe men glory in their strength Answ 1. Because they compare themselves with those are weake and feeble 2. They overmaster others and command them and glory in that strength and power which subdued them 3. They thinke to prevent and withstand those which dare oppose them Quest 4 Why doe men glory in their riches Answ 1. Because of the supposed good they thinke riches can procure them as friends places of preferments costly buildings dainty fare many attendants and servitors and to become as the great men of the earth 2. Because of the supposed evill they thinke riches will free them from Prov. 11.11 therefore t is said riches in their imagination is as a strong City and a high wall to shelter them 3. They have thoughts of the perpetuity of their riches to their posterity Psalm 49. contriving to assure them to their childrens children 4. Because they see others sue to them stand with cap and knee before them runne and goe at their becke affraid to displease them these causes make them glory in riches Quest 5 What is it to glory in God Answ T is to have an inward joy manifested by outward expressions Psal 33.21 so the word signifies Laetatur and Psalm 34.2 my soule shall glory in the Lord 1. Cor. 1.31 That he that glorieth may glory in the Lord we must not arrogate to our selves but all to God he is wisedome to our understanding righteousnesse to justifie us sanctification to renew us and redemption to our bodies and soules 1. God is our wisedome to teach us knowledge and give us light 2. Cor. 4.6 2. God is our strength Psal 59.17 3. God is our riches and our portion Psalm 119.57 therefore we should glory in him Quest 6 What is vaine glory Answ It is when a man seekes his owne glory as the end hee aimes at Iohn 7.18 He that speaketh of himselfe seeketh his owne glory Prov. 25.27 To seeke diligently * Pervestigari our owne glory is no glory glory and honour may bee enjoyed but we must not seeke it earnestly from men then it is vaine if wee seeke it then it must be in the second place moderately orderly else it is vaine a fruit of the flesh and it is sought from vaine men it is most uncertaine and gives no sound satisfaction being vaine Quest 7 What is the right way to seeke glory Answ 1. To abase our selves then we shall be exalted and honoured 1. Pet. 5.6 2. To grow stronger in faith Iohn 1.12 3. To practise good workes Matth. 5.16 Acts 10.4 Quest 8 What kinde of workes doe glorifie God Answ 1. To repent and turne from sinne Revel 16.9 2. To give to the poore Prov. 3.9 3. To sanctifie the Sabbath Isaiah 58.13 4. To praise the Lord. Psalme â—o last verse Quest 9 How may we know wee doe seeke the glory of God Answ 1. Though our selves be commended wee are displeased if we see not honour redound to the Lord. 2. We are content to lose that God may gaine honor 3. Though
with victory and spread his owne praises by using instruments to suppresse the pride of the enemies and by spreading his Gospell 7. Let us in all the victories we heare of that are for the Churches welfare give God all the honour and glory that we are able by looking beyond the instruments to the Lord of hoasts that imployes them The horse may be prepared for the battaile but salvation is of the Lord therefore to him let us bow and worship and acknowledge his right hand and say the Lord hath triumphed valiantly to him let us sing it is the Lord of Hoasts to whom wee should give the glory and the praise as we have a patterne Exod. 15. Judges 5. 8. Here is comfort against Principalities and powers the mighty enemies of our soules the Lord of Hoasts is with us mighty to save through him we shall doe valiantly How God is made an Idoll 1. What an Jdoll is 2. How men make God an Jdoll 3. Their punishment that make God an Idol 4. Questions resolved Sect. 1 First what an Idoll is AN Idoll is an unlawfull representation of a false God an Idoll is a resemblance figure or shape the making of an Idoll of a false or Image of the true God either molten carved or painted is unlawfull for no man ever saw his shape Deut. 4.15 Isai 40. if it be to make us to mind God t is condemned Exod. 32.8 and God was displeased 1. Cor. 10.5 Sect. 2 Secondly How men doe make God an Idoll T Is impossible to turne the essence of God to an Idoll but men are said to make God an Idoll in imagination and in conversation in imagination that conceive of God to be like an Idoll that thinke God will doe neither good nor evill that God sees not Zeph. 1.12 Ezek. 9.9 Psal 94.7 they could conceive no otherwise of an Idoll Men make God an Idoll in his worship 1. When they prepare not their hearts nor fit their affections for his presence they could doe no otherwaies were they to come before an Idoll that could take no notice of their hearts 2. When all their religion is in the Temple there they leave their God if they served an Idoll in the Temple he could not see their behaviour in their houses nor have they communion with him at home these men carry themselves as if God were an Idoll only setled within the walls of the Temple This is indeed the principall but not the sole place of Gods worship 3. When men invent wayes to worship God and follow their owne devices and imaginations they make God like an Idoll which cannot direct his worshippers but they will teach him how he must be served they could doe no more to an Idoll In conversation men make God an Idoll 1. When they say it is in vaine to serve God and to walke humbly before him that thinke God will not reward his servants they could thinke or say no more of an Idoll which receives all and gives nothing 2. When men commit horrible sins in secret were God an Idoll they could doe no more as if he would never call them to a reckoning 3. That opposes the godly and persecutes them were God an Idoll then they might trouble his servants without feare or danger 4. When men scrape together aboundance of wealth by wicked meanes then on their sicke bed they thinke by some dead workes to satisfie for all as if God were an Idoll that for a few scraps of that is evilly gotten would be dumbe for ever 5. When men forsweare themselves and call God to witnesse to a lye were he an Idoll that could not see their abomiâ—ation nor be revenged they could doe no more against him Sect. 3 Thirdly Their punishments that doe thus make God an Idoll 1. GOD hath a base esteeme of them 1. Sam. 2.30 those which despise him shall be despised they shall find him no Idoll but a living God when they fall into his hands Heb. 10. and a seeing God when he sets their sins in order before them Psal 50. 2. They thinke he sees not he punishes them with blindnesse Isai 6. so they have eyes and see not they come to his worship with no more preparation then to come before an Idoll and goe away with no more blessing then if they had bin before an Idoll 3. They will bring in humane inventions into his worship and prescribe rules out of their owne braine he rejects all their services and makes them loose all their cost and paines and tells them their worship is vaine Isai 1. Isai 66. Mat. 15. 4. They sinne freely as if he were an Idoll God lets them alone throwes the raines on their necks so they being let alone doe live most abominably and fill up the measure of their sins Note and heape up wrath thus God abhors them and gives them over to spirituall judgements he accepts not their services he reserves wrath for them and reserves them for wrath this is their punishment it is most bitter Sect. 4 Fourthly Questions resolved Quest 1 HOw is it said an Idoll is nothing Answ It is nothing in comparison of a God it is something for matter and forme it is nothing for divinity it it nothing that is spoken in contempt it is an empty foolish vaine fiction it is good for nothing Quest 2 Where did idolatry first begin Answ It is likely from the brood of Cain it did first arise Cain he left the true God and his service and it is probable he would worship somewhat Quest 3 Why did the Jewes so often fall to idolatry Answ 1. Mans nature is very prone to that sinne therefore God gave the second commandement to restraine us 2. They being mingled with the heathen learned their waies and were inticed by their example 3. Sometimes their Princes were idolaters then they turned for feare 4. The idolaters had glorious deckings of their Images this did moove the carnall to be wonne 5. The zeale of idolaters to cut their flesh and burne their children was powerfull to allure them Quest 4 What is the best prevention of idolatry Answ 1. To be truly informed of the nature of God that we may give to him divine worship and not to them which by nature are no Gods Gal. 4.8 Ignorance is the mother of idolatry not devotion 2. Consider Gods law negative and affirmative negative hee forbids all divine adoration to be given to Creatures Exod. 20.4 whether in heaven as the Sunne Moone and Starres Deut. 4.17 or the Angels Revel 22.9 or any Terrestriall creature whatsoever Affirmative Gods Law bindes us to worship him and him onely Matthew 4.10 to call upon him in the day of trouble Psal 50.15 it is the Lord of hoasts must be worshipped Zach. 14.17 3. Consider the judgements have befallen idolaters 1. They are punished in their soules with blindnesse and a reprobate sence Jsaiah 6. Romans 1.24 2. They are punished first or last in their bodies God lets
observe these things 6. God hath made his workes for this end that wee should behold them Isaiah 40.26 and have them in rememberance Psal 111.4 Thus we shall be able to exalt God in our hearts and declare his workes to others so God will be glorified others edified our soules much delighted and a weighty duty discharged and God will recompence us with revealing his loving kindnesse to us Psal 107.43 Of the worke of Creation 1. Who created all things 2. Whereof all things are made 3. The time when they were made 4. For what end all things were made Sect. 1 First who made all things THe maker of all things is God it is his prerogative to create Gen. 1.1 God made heaven and earth Col. 1.16 his workes are visible and invisible 1. Creation is a worke of the whole Trinity 2. All was made by the power of his word 3. In wisedome all was made First creation is a worke of the Trinity as appeares 1. The Father created Ephes 3.9 who created all things by Jesus Christ 2. The Sonne created Colos 1.16 Heb. 1.10 3. The Holy Ghost created Iob. 26.13 Iob. 33.4 Secondly all was made by his word Gods word is either first substantiall or secondly written or thirdly operative Though God made all by his substantiall word yet that is not meant when he saith let there bee this or that for the operative word was in time the substantiall word was eternall Psal 33.9 the word was a willing things to bee not a sounding of syllables so that without toylsomnesse with great facility God created all things he spake the word and it was done 3. In wisdome all was made Prov. 3.19 Jehova sapientia fundavit terram statuit coelos intelligentia Psal 104.24 1. God makes the creatures without sence these are superior as the light the firmament and ornaments of heaven as Sunne Moone and Starres or inferiour as the seas earth trees and plants 2. He makes the sâ—nsitive creatures as beasts fishes and fowles then the reasonable creatures man and woman Some creatures have matter and forme and generation as men some no generation as the heavens and sunne c. some have distinct formes without matter as Angels some are bodies without immortall spirits as beasts some are immortall spirits without bodies as Angels some are immortall spirits and bodies as men Reflections 1. Let me lift up mine eyes A desire of 1. Contemplation and behold who hath made all these things (a) Isai 40.29 and bringeth out their armies by number and calâ—eth them by their names then shall I see his eternall power and god-head by his visible works (b) Rom. 1.20 and let me cast my thoughts on the sea where goe the great ships (c) Ps 104.26 and are creatures innumerable there is the great Leviathan that sports himselfe in the waters which God hath kept in with bankes by his decree (d) Iob 38.11 let me looke on this earth hanging in the aire (e) Job 26.7 the foot-stoole of my Creator (f) Isai 66.1 and then break out to admiration and say 2. AdmiratioÌ„ 2. O Lord how wonderfull are thy works in wisdome hast thou made them all (g) Ps 104.24 when I behold the heavens the workes of thy hands the moone and the starres (h) Psal 8.3 then I thinke thou hast got thee an excellent name and renowne in all the world and for my owne part I give glory to thee and acknowledge none is like to thee none can doe thy workes Psal 86.8 3. Supplication 3. O Lord my Creator enable me to remember thee now in my youth before the evill day doth come (i) Eccl. 12.1 with such a remembrance as to turne to thee (k) Psal 12.27 and doe thou remember me with the favour of thy people (l) Psal 106.4 thy hands have made me and fashioned me oh give me understanding (m) Ps 119.73 and thou which first didst create me doe thou new make me grant that I may be a new creature (n) 2 Cor. 5.17 Create in me a new heart (o) Psal 51.10 and renew me in the spirit of my minde (p) Eph. 4.23 that I may serve thee with gladnesse and cheerefulnesse for thou hast made us and not we our selves (q) Psal 108.2 3. I am thine by creation oh make me thine by redemption and grace 4. GratulatioÌ„ 4. Fill my heart with thy praises that thy noble workes being in my eyes thy high acts may be in my mouth and I may often say thou art worthy to receive honour and glory and power for thou hast created all things (r) Rev. 4.11 let me ever bee resolute to praise thee as for the workes of creation in the generall so for forming my selfe in particular (Å¿) Psa 139.14 thou hast cloathed me with skinne and flesh and united my bones and sinewes (t) Iob 10.11 I praise thee for my being for my well-being O let me praise thee in an everlasting well-being 5. Resignation 5. Thou hast made me and put a living soule within me and set me on the earth to live and breath a short time and then thou wilt bring me to death the house of all the living (u) Iob. 30.23 dust I am and to dust I must returne (w) Gen. 3.15 so thou hast ordeined all must dye (x) Heb. 9.27 because all have sinned (y) Rom. 5.12 grant that all my dayes I may waite till this change come (z) â—ob 14.14 and so become wise to consider my latter end (a) Deu 32.29 wheresoever I die or howsoever grant I may in much assurance commit my soule into thy hands as into the hands of a faithfull Creator (b) 1. Pet 4.19 Sect. 2 Secondly Whereof God made all things HE made all things of nothing to create is to produce something out of nothing to worke without materials Heb. 11.3 the things we see were not made of things which did appeare Reflections I desire 1. Faith 1. Had I beene trained up onely in morall Philosophy I had learned that of nothing comes nothing Indeed it is so in mans worke but in my Bible I learne that of nothing come all things it is so in Gods worke 2. 2. Reverence What cause have I to feare and reverence this great Creator I my selfe once was nothing now have life and being and substance oh cause me to repent and to prize thy favour or else I shall be at last worse then nothing 3. How easie is it for God to helpe his Church 3. Dependance he can worke without materials if he wills the good of his people no adverse power can hinder him 4 In me is nothing that is good 4. Regeneration Lord create in me that may make me acceptable in thy fight which may be to me a pledge of thy love Sect. 3 Thirdly The time when all things were made
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
returne to the eâ—rth my time is short I am like to the Ice which was is and shall be water againe 4. Oh that my affâ—câ—ions were above these perishing heâ—vens had I a leaâ—e of land as long as the heavens endure at last my lease would burne and the heavens faile let me O Lord more meditate on my eternall estate and and affect things most durable 5. I perceive the excellency of God beyond all created nature the heavens waxe old as a garment and shall be changed Psal 102.28 but thou Lord art Iehova and changest not Mal. 3.6 Iames 1.17 so much of the heavens Of the Sunne The Sunne is the chiefe of the Planets the fountaine of light the mirth of the world the measure of time 1. The Sunne is great and large 2. The Sunne is swift in motion 3. Of his exceeding brightnesse 4. Observe the order of the Sunne 5. Consider his operation 6. His eclips Sect. 1 Fist the Sunne is great and large SOme hold the Sunne is 166 times bigger than the earth Some say he is greater some lesser but God saith in his word He is a great light Gen. 1.16 Reflexions 1. If ever I should be great in the world yet I am not excluded from doing service if I will be taught by the Sunne who serves little creatures though himselfe be great 2. This Sunne is great and of a burning light yet is so ordered that he heates us but not consumes us which were he neare us he would doe for in some places hee burneth more than a furnace Ecclesiasticus 43.3 4. 3. Great is the Lord that made the Sunne Ecclesiasticus 43.5 The glory of God appeares in his workes Sect. 2 Secondly the Sunne is swift in motion SO swift that he runnes his race Psal 19.5 No arrow nor bullet flies so swiftly for in twenty foure houres he turnes round the celestiall globe the earth is many thousand miles about then what are the heavens 1. I admire Gods wisedome to make a creature so exceeding large and yet so swift in motion 2. CoÌ„siderations If the Sunne that is visible and materiall bee so swift what are those invisible immateriall swift winged Seraphims 3. Though the Sunne be swift in motion yet he doth good wheresoever he comes to teach me so to dispatch my affaires in such haste that I be usefull and profitable so may I like the Sunne bee good and swift both at once Sect. 3 Thirdly of the brightnesse of the Sunne IT is so bright and shining that our eyes cannot endure it it communicates light and it sends the beams downewards whereas the fire flames upward light and brightnesse makes one stone more precious than another and a starre to excell a stone and the Sun excels them all Reflexions 1. Let me looke higher than the Sunne to that blessed God who gives light to the Sunne oh father of lights send thy light into my darke soule and turne me from darknesse to light that I may walke as a childe of light 3. I am bound to communicate to others according to that I have received I learne this of the Sunne who benefits others with his light 3. If I can obtaine righteousnsse imputative and inherent I shall shine as the Sunne in the kingdome of God Sect. 4 Fourthly of the order of the Sunne THe Sunne keepes order and moves in his appoynted place from the end of the heavens to the end of the same Psal 19.6 Astronomers say he moves in the Zodiack called the twelve signes keepâ—ng his order 1. Apparantly in open view of the world 2. Constantly without standing or going backe unlesse God bid him as Ios 10. 2. King 20.11 3. Profitably for true distinctions of time and powerfull influence on the creatures here below Reflexions 1. My Religion teacheth me to be like the Sunne to travaile in my owne circle to understand my owne way Prov. 14.8 to meddle with my owne businesse 1. Thes 4.11 2. I may urge my selfe by consideration of the comlinesse of order and the benefit of it A bricke out of the wall makes the place deformed and more weake Cities and Countries and families and ships and armies are preserved by order 3. I may from the Scripture learne to keepe a constant order as to awake with God in the morning to send up my praises before him Psal 59.16 to speake gratiously Colos 4.6 to frequent godly society Psalme 16.3 To apparrell my selfe as becomes religion 1 Tim. 2.10 to be just in my dealing Mich. 6.8 to be mercifull Colos 3.12 to instruct my family Gen. 18. Thus from yeare to yeare to keepe in my circle apparantly constantly profitably others will rejoyce in this order and approve it Sect. 5 Fifthly the opperation of the Sunne IT workes in the heavens in the aire in the earth and water In the heavens Heavens it conveighes light to all the inferiour Orbes as the Moone and Starres It heates the aire Aire which is cold of it selfe and enlightens it which is darke of it selfe It exhales vapors from the water Water which the windes do carry so it fals in raine or haile or snow upon the earth It causes hearbes and trees and men and beasts to grow and live on the earch Earth A Reflexion I must reflect on my selfe and stirre up my selfe to be opperative 1. Towards God by confidence reverence and prayer 2. Towards the Sâ—riptures by esteeming them â—eading them hearing them preached by loving the word rejoycing in it and subjecting to it 3. To the Godly I must be operative by acknowledging them joyning with them delighting in them praying for them releeving comforting and edifying of them 4. To the world I m must be operative by the withdrawing my affections by the bearing of reproaches and flying the corruptions thereof 5. To Sathan I must be operative by watchfulnesse faith prayer diligence and resistance 6. To friends I must be operative by gratitude lovingnesse keeping their secrets 7. To enemies I must be operative by forgivenesse love compassion well-wishing 8. To superiors by reverence faithfulnesse obedience 9. To inferors bâ— example kindnesse and Counsaile Oh that I could give light to some heate to others draâ— some upwards and be a meanes to provoke to â—ruitfulneâ—â—e and growth that I may in some measure be operâ—t ve Doe thou O blessed â—ord worke powâ—rfully upon me by the operation of thy blessed Spirit Sect. 6 Sixthly Of the Eclips of the Sunne 1. THe Eclips is foreknowne 2. There is a cause of the Eclips 3. It is but a short time 4. How men doe looke upon it Conclusions First the Eclips is foreknowne for the time the horizon the continuance 1. There is an order in the course of nature else it could not be foretold 2. There is a lawfull Astronomy differing from a conjecturall Astrologie which is but a busie vanity 3. The foretelling of the Eclips is usuall and not so wonderfull as the simple would make it it is
brightnesse of the Moone is usefull and seasonable Things are beautifull in their season water to the thirsty and the Moone in the night I may learne from the Moone to be usefull seasonably and to take the opportunities offered me to doe good in them to give and forgive to beare and forbeare to speake and to bee silent seasonably makes me like a tree planted by the rivers of water that bringes forth his fruit in due season Thirdly the Moone discovers onely grosse things The estate of nature is as the Moone-light the estate of grace is as the Sunne-light of wicked men it may be said Nescierunt neque intellexerunt they know not Psalme 82.5 nor understand but of the godly we may say Blessed are your eyes for you see Mat. 13.16 The Moone light discovers houses trees and beasts The light of the Sun discovers in his beames the smallest moates 3. Considerations from hence 1. I must labour to get out of a naturall condition and I must pray for that blessed spirit of God which doth convince that seeing my misery I may rellish the mercy of God O how sweet is mercy to a selfe condemning broken hearted sinner 2. By this I know God hath given me a better light then my owne which I have by nature I once thought that if I abstained from grosse sinnes made knowne to me as blasphemy murther adultery theft c. it was a great matter but being farther convinced I see idle thoughts and idle words to be offensive evills I see that omissions of good duties is dangerous and am troubled not onely for my ill disposition but for my indisposition want of zeale for God want of sorrow for other mens sinnes not shunning the occasions of sinne it disquiets me since the Sunne of righteousnesse hath appeared on my horizon 3. Those which cannot see trees nor houses nor mountaines have not so much as Moone light sometimes it is so darke in the aire that men cannot see their hand held up before them Some men want the light of grace and of nature and reason these men are darknesse Ephes 5.8 and walke in darknesse Ioh. 8.12 and their wages is in Tenebras exteriores it utter darkenesse from the estate of darknesse the worke of darknesse and the wages of darknesse O Lord deliver my soule Fourthly the nearer the Moone is to the Sunne it is darker to the earth The Moone being nearer the Sunne is the brighter above but darker beneath So the nearer my soule is to God the more it is bright upward and of a heavenly disposition God shining on mee my glory is reall though invisible to others my light and life being with God men may looke on me as one not to bee desired without forme or beauty so they looked on my Saviour Isai 53.2 to some he was vailed yet to some hee was revealed So it is with Christians the world sees their infirmities and afflictions but there is a bright side they see not Exod. 25.5 there is a curious Arke though covered with Badgers skinnes the world sees the blacke side but not the best side they cannot see invisible things till they have obtained faith Let me bee light to God though darke to the world when God shines on me then am I bright upward and then I resemble his light as the drop doth the Ocean The Moone more remote from the Sunne is bright downeward so the lesse portion of grace and the more remote from God the more welcome to the world It is my Lord Esau though prophane and Agrippa and Bernice are seene with great Pompe Absolom and his foote-men Belshazzar and his Captaines and Concubines Herod and his royall aparrell have terrene glory yet these are remote from the Sunne of righteousnesse Oh that I could neglect that splendor is had with a neglect of communion with God Let mee never bee so shining toward the earth that I may bee darke towards heaven Let me not flatter for favour nor feare contempt but let me draw neare to God that he drawing neare to me the raies of his light shining on me shal make me both honourable and satisfied Sect. 2 Secondly of the Moones borrowed light 1. THe light of the Moone is received 2. The light of the Moone is communicated 3. The Sunne lending his light hath not the lesse First it is a received light She hath light in her but it is not of her the streams that came into Paradise had not their spring in Paradise the graces the Church hath are all received 1. Cor. 4.7 Applications 1. Let me humbly acknowledge I am a receiver from God and deeply ponder this great receipts must have great accompts he that hath two talents must accompt for two he that receives five must answer for five a day will come when I shall be called to give account of my stewardshippe Luke 16.2 2. I must beware of pride I am but a receiver and must be called to a reckoning Pride growes from this we looke on the middle and neglect both ends men enjoy some present excellency which breedes pride as Iron doth the rust Remember thy originall remember thy accompt thou swolne dust and ashes I came naked into the world without a ragge of cloathes or dramme of grace shortly I must descend into the grave and carry nothing with me and must stand at the barre to answer how I have imployed my gifts my wit my wealth my time my strength and abilities all I have is but lent me why should I bee proud of that the Lord betrusts me withall Let me labour to use it well and learne to be humble Secondly the light of the Moone is communicated She receives light and we pertake of it the Moone receives not light onely for her selfe wee receive not our talents to hide in a napkin we must disperse and sow abroad of our wealth Psal 112.9 Heb. 13.16 and be as good stewards of Gods manifold graces to the edification of others 1. Pet. 4.10 Let the little I have bee well employed let my gifts edifie encourage and comfort others alwayes endeavouring to be distributive and communicatiue Thirdly the Sunne lending his light hath not the lesse Nor hath God the lesse for giving largely to others he gives aboundantly yet is not the poorer the wise Virgins could not spare oyle for others but God hath sufâ—iciency for himselfe for others for all Lord if thou give me wisedome it diminishes not thy owne open the treasures of thy blessings and let the fountaine of thy goodnesse over-flow and runne into my soule so shalt thou pleasure me a poore creature and not disparage thy selfe my blessed Creator Sect. 3 Thirdly of the Moones blacknesse and blemishes 1. THe blemishes are reall 2. The blemishes are apparant 3. They are continued and remaining First the blemishes are reall not feigned or imaginary so are the blemishes of my soule true and reall blemishes I am really guilty and polluted and neede a reall satisfaction by Christ
come to heare what the Word of GOD saith The Lord hath made the Eie to see He formed the Eie Psalme 94.9 And for what end Matth. 6.22 but to give light to the bodie he made all things for his owne Glorie and all things shall turne to his Glorie hee made the Earth to hang in the Aire and it doth hang in the Aire he made the Bankes to keepe in the Sea and they doe so he made the Sunne to be the light of the World and the Eies to be the light of the bodie Conclusions 1. As the Lord gives Eies so he gives light without which our Eies would be unprofitable for in the darke wee see nothing GOD hath not made my bodie as a faire building without windowes Light is a pleasant thing and t is joyfull to behold the Sunne Blessed be God for the light and againe Blessed be God for my Eies whereby I doe partake of the benefit of the light 2. If the Lord give Eies and Sight let mee take heed I abuse not that Blessing and deprive my selfe of it by late working to get money or by late gaming I may weaken my Sight by drinking excessively I may bring rednesse and Reumes and by fighting and quarrelling I may loose an Eie as some have done to their griefe 3. If God gives Eies and Sight then he must needs see himselfe they be fooles and have not yet learned to be wise Psalme 94.6.7.8 which say The Lord sees not None be so brutish to denie this unlesse sordid Atheists that have no Religion or upstart Antinomians amongst us which are a disgrace to our Church and a blot to our Religion Section 2 Secondly Of the Benefit of the Eies THE Benefits may be rancked to two Heads Safetie and Comfort First Safetie by our Eyes wee see dangers at Sea afarre off by a prospective glasse Pirates are discovered and enemies that way are in some places and times discovered at Land By the Eie we see a storme and shelter our selves if wee can we see what is hurtfull in our meates our houses our Cartell and some of the wiser sort of women doe see by their husbands lookes they beginne to be angrie and so give them good words or els be silent or avoid their presence for a time 2. The Comforts by the Eies are Profits or Delights First the Profit is great all Arts and Sciences are learned by the Eie and used with the Eie When we see a man that was blind to attaine to learning wee admire it and count it extraordinary The Plow-man the Mechanick the Shop-keeper the Divine the Lawyer the Souldier love all to see what they doe and doe what they see in their callings and learne much by the Eies if not all by their bodily sight and their Rationall sight concurring together Onely the man that turns the grind-stone may be blind this is no Art but a drudgerie rather the horses at the water-houses being blind or blind-folded can doe that worke to make the wheeles goe round Secondly for delight we open those windowes and view Gods Workes with Joy or mens Arts with a lacritie or their activenesse motions gestures merrie conceipts with our smiling laughing applauding rewarding them which evidences our delight A Wind-mill at first making was an admiration and a delight to the Spectatours so was a Clock and a pocket-watch London Bridg and Pauls Church manie have beheld with delight and when they be againe repaired the Spectatours will have new delight When the inclination within meetes with a sutable obiect without and we come to have a proprietie in it then comes delight in the enioyment Conclusions 1. Have I such safetie by the Eies to prevent bodilie dangers if I see a Cart in a narrow place I stand up least it hurt mee if a man come running with a drawne sword I flie away from him if the fire kindle in my house on my stuffe I seeing it crie out if the boate be halfe full of water I will not goe into it fearing a leake in it Why should I not use my Rationall Sight which Religion rectifies and doth not abolish the Rat sees the baite but knowes not it is a trappe I should looke to the Consequences of sinfull-pleasures and see their danger before hand the winne is red to the view but bites as a Serpent in the end it bites away my Reason my Credit my peace my time my silver The harlot is finely drest so is her chamber but she digs downe a man Pro. 7.26 Vndoes a man spoiles him consumes him infatuates him and brings him to a morsell of bread this light woman brings him to a heavie curse this faire woman brings him to a foule disease this smiling woman brings him to sorrow at last it may be when t is too late 2. If my Eies be for the safetie of my bodie much more are GODS Eies for the safetie of my bodie and soule Except the Lord watch the Citie the Watch-men watch in vaine Except the Lord watch the bodie the Eies watch in vaine Gods care is my safetie It is his Eie that is over his people from one end of the yeare to the other Deutero 11.12 T is GOD preserves and defends mee and Compasses mee about with songes of deliverance Psalme 32.7 3. Have I such Benefit by my Eies as to learne to read write and worke and to earne mine owne bread what shall I render to the Lord for the benefit comes this way without learning I am like a mortall beast without trade or Art I am in danger to be like a moyling beast Beggers that have neither learning nor trade nor Art live most wretchedly without Magistracie or Ministrie or Lawes or Sacraments or Mariages I meane the worser sort and their end is without honour 4. Is there shining-in by the windowes of mine Eies the light of pleasures and delight 1. Let me be wise to take heed of sinfull delights not to delight at mens deformities or infirmities or miseries or iniquities 2. To be moderate in Lawfull Delights regarding the things the measure and time 3. To inlarge Spirituall Delights here no surfet or excesse is to be feared 4. Expect Eternall Delights at GODS right hand Those in reversion are far more excellent than the voluptuous mans present shadowish possession Section 3 Thirdly the Miserie of Blindnesse T IS said he that hath but one Eie may be a King in the Land of Blindmen but what can his Subiects doe in peace or warre fooles and blind goe together neither can distinguish aright The Blind-mans miserie is 1. He is in danger if he be led by another like himselfe both doe fall into the ditch 2. He is apt to be deceived and abused 3. He is in an estate very uncomfortable 4. He is beholding to others yea to his dog that leades him Conclusions 1. If the Blindman be in danger to fall into the ditch whether is he like to fall that is spiritually blind as
our outward contentments faile yet wee will seeke Gods glory and serve him Of the Lord of Hoasts 1. What is meant by Hoasts 2. Why God is called The Lord of Hoasts 3. Which are his Hoasts 4. Questions resolved 5. Applications to edifie Sect. 1 First What is meant by Hoasts THe word is a Military word many Souldiers make an Hoast Sabaoth is an army and the army being well ordered is not onely exercitus an Hoast but also ornatus it is an ornament when the Souldiers keep their ranke there is a comlinesse so then an Hoast is an ordered multitude fit for imployment Sect. 2 Secondly Why God is called The Lord of Hoasts HE is so called because he is the soveraign Lord over all the Creatures are in beautifull order at his command Gen. 2.1 He finished heaven and earth with all their Hoasts and they continue to this day and are his servants Psal 119.91 Sect. 3 Thirdly which are his Hoasts 1. IN generall all creatures God is the great generall and all creatures are his hoasts to execute his will Gen. 2.1 2. In particular Angels are his hoast Gen. 32.2 The Angels met Iacob and he said This is Gods Hoast Psal 103.21 Blesse the Lord all yee his Hoasts 1. Kings 22.19 The Hoasts of heaven stand round about the Lord These are exercituum Caelestium heavenly Souldiers 3. The Sun Moone and Starres are his Hoast Deut. 4.19 Herein Manasses transgressed 2. King 21.3 This is Gods Hoast to serve us we are not to serve them 4. Men are his Hoast Exod. 12.41 The same day departed the armies of the Lord from the Land of Egypt the same day in the body of the day openly for God had said to Moses and Aaron Bring out the sons of Israel according to their armies Numb 33.3 Exod. 6.26 1. Sam. 17.45 Goliah railed against the hoast of the living God 5. The unreasonable creatures are his hoast as Frogs Lice Exod. 8. So Caterpillars and Cankar-wormes Grashoppers c. are his hoast Sect. 4 Fourthly Questions resolved Quest 1 WHich is the chiefe hoast of God Answ The Angels these are his royall hoast one of them in a night slew 185000 men 1. Kings 19.35 Wisedome and strength are for the warre and these soldiers are admirable for wisedome 2. Sam. 14.20 and excellent for strength Psal 103.20 God hath of these two myriades twice ten thousand Psal 68.17 Twice tenne thousand thousands Dan. 7.10 For number they are numberlesse Heb. 12.22 Quest 2 God is said to be the God of peace Heb. 13.20 Rom. 16.20 how is he then the Lord of hoasts Answ He is the God of peace to his Church yet the Lord of hoasts for his Church A Prince may be at peace with his owne subjects yet at warre with his and their enemies Hee is the Lord of Hoasts yet with us Psalme 46.7 Quest 3 Is warre lawfull or no Answ Yea it is lawfull for God directs them concerning warre Deut. 20. and approved a Stratagem of warre Iosuah 8.4 5 6. compared with verse 18. Abraham rescued Lot by warre and the Judges of Israel saved the people often by war God is stiled a man of war Exod. 15.3 Iohn Baptist taught souldiers to cast away their violence not their weapons there are the Lords battells 1. Sam. 18.17 therefore warre is lawfull Quest 4 How came warres first into the world Answ By the fall of Adam corruption came into our hearts and from mens lusts came warres Jam. 4.1 Caine was the first builder of Cities Gen. 4.17 and no doubt the wicked would not onely defend themselves but offend the godly and the godly must labour to defend themselves from Nimrod and his fellow hunters and after the flood the sword was put into the hand of the Magistrate to shed the blood of the murtherer and as he must looke to the Fold within so he must looke to the Wolfe without and as a nursing father preserve his people from forraigne invasion We ghesse thus warres begunne Quest 5 What is required of us as we are Christian Souldiers Answ 1. That we put on the whole armour of God 2. That we prepare to be assaulted 3. That we turne not our backes on Sathan for there is no armour for the backe 4. We should be couragious it is for the Lord and for our salvation that we fight for Quest 6 How must I fight with my enemies Answ With the flesh and the world I must fight flying 2. Tim. 2.22 Flie the lusts of youth 2. Pet. 1.4 flye the corruptions of the world but with Sathan I must fight with resistance James 4.7 1. Pet. 5.8 with both enemies I must fight praying Ephes 6.18 Quest 7 What may I learne from this that a Christian is a soldier Answ 1. That our whole life is a warrefare 2. Idle and delicate persons are no good Christians 3. We should not be entangled in our affections with earthly contentments 4. He that flyes at scoffes and reproaches will never fight to blood 5. Ignorant persons are untrained and unfit for service 6. We must walke in our places and keepe ranke and order 7. We must labour for unity for united forces are strong 8. We must follow our leader and great Captaine Jesus Christ Sect. 5 Fifthly Applications to edifie 1. THis shewes the Soveraignty and Majesty of the Lord of Hoasts who excels as head over all all Creatures in heaven and earth are subject unto him This Lord of Hoasts differs from all other generalls 1. They command a few he commands all 2. They command onely men and beasts as horses and elephants he commands windes and seas thunder and tempest yea the divels 3. They command a little time he for ever 4. They cannot preserve an hoast made to their hand he makes his hoasts and keepes them 5. They command for him he is independant 6. They often command unjustly he alwaies justly 2. Miserable is the condition of all naturall men which are not reconciled to the Lord of Hoasts hee the soveraigne Lord is against them they may feare he will send one of his hoast to punish them they may feare the fire will destroy them the water drowne them a beast goare them their meate choake them the tile-stone kill them the iron weapon slay them and all creatures warre against them 3. We should admire his wisedome that orders the multitudes of his armies and causes them to keepe their appoynted places and imployes them for their severall uses 4. There shall be deliverance on mount Zyon for the Lord of hoasts is with them they shall not alwaies lie under the oppressor 5. We are to bow and bend our hearts and soules to this high and absolute Lord his infinite greatnesse and soveraignty requires a sutable subjection and submission 6. We should seeke to him who is the Lord of hoasts to goe with the armies into the field that hee will be with them and make them wise in counsaile and valorous for his cause that he would crowne them