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
alter our mindes to doe the second thing which is 2. To take the opportunity of time Men may have time yet want the opportunity as sicke men and old men but we that have the opportunity of the Gospell and of health and Christian society and other sweete and seasonable opportunities to have communion with God to exercise mercy to further others in godlinesse Oh let us be wise for Eternity and make an holy advantage of the opportunities of Time as much as we can and more than we have done Vse 4 This should forcibly urge us to labour for humility because he that dwels in the Eternity dwels also with the humble Isai 57.15 And that we may be humble indeed and enjoy his presence 1. Let us draw neare to him with our understanding striving for clearer apprehension of him This made Isaiah humbly to cry out wo is me I am undone I am a man of polluted lips Isaiâ—h 6. Iob. 24. and Iob to abhorre himselfe the sight of God made both of them humble 2. In all the good we enjoy of graces or naturall abilities or riches to looke on both ends as well as on the middle we are receivers and must be accomptants and great receipts must have great accompts this well thought on will humble us 3. Keepe a constant confession of sinnes daily and often judge our selves for our sinnes worthy to bee stript of all our excellencies Ezek. 36.31 and to be cut off with infamy 4. Carry about us in our mindes two or three or foure of the grossest sinnes that ever we committed in our lives looke on them with their circumstances it will be a powerfull meanes to humbâ—e us 5. Compare our selves with them which are more sound in judgement soft in heart poore in spirit which are more spirituall in prayer more heavenly in disposition more zealous and diligent and fruitfull in good workes The Cloth that is fine compared with haire-cloth or sack-clotâ— is but course if ye compare it with Cambricke or Lawne Vse 5 Lastly let us direct our course with care and wisedome the most compendious way to Eterâ—ity 1. To encrease as much as we can in saving knowledge for those that God brings to eternall life he illuminates with his Spirit so that those which were dead beginne that life which ends in Eternity or rather concludes and is perfected in Eternity Iohn 17.3 2. Get the faith of Gods elect so to lay hold on Christ and rest upon â—im that by beleeving we may come to eternall life Iohn 3.16 3. By patience to continue in well doing learne patiently to forbeare sinfull pleasures and profits and patiently beare oppositions incombrances and crosses and doe well looking to the rule the manner and our aimes joyne to all constancy then shall we have Glory and honour and Eternall life Rom. 2.7 Of Gods Omnipotency 1. What Omnipotency is 2. God is Omnipotent 3. The witnesses of his Omnipotency 4. Questions answered 5. Applications to edifie Sect. 1 First What Omnipotency is TO be Omnipotent is to have all power to have all might and strength There is Power and Omnipotency Power can doe much but Omnipotency can doe all Power may be suppressed by a greater power Omnipotency is above all and all subject to it Power is communicable Omnipotency is incommunicable To have Omnipotency is to have all power all strength all might all sufficiency to doe what is willed to preserve what is doâ—e to produce out of nothing Omnipotency hath no difficulties no lets or oppositions it workes freely and perfectly without co-workers or materials If that any time it uses any yet 't is most certaine it needs neither So then Omnipotency first it can doe all secondly it can have no let thirdly 't is above all fourthly 't is incommunicable fifthly it worketh freely Sect. 2 Secondly God is Omnipotent 1. HE is able to doe whatsoever he will Psal 115.3 and more than he will Math. 3.9 2. Nothing can resist him his power being supreme Iob 9.4 Who hath beene fierce against him * G. B. or hardned his minde against him †Trem. or struggled with him ‖ Hier. and prospered 3. His power is above all the Angels which excell in strength Psal 103.20 They are at his command Psal 104.4 and are subject to him 1. Pet. 3.22 The devils apprehend this power of God Doe tremble Iames 2.19 Men have their power given them from him Iohn 19.11 Rom. 13.1 For other creatures He saith to the deepe be dry Isai 44.27 He commands the Earth and it opens her mouth Numb 16.30 31 c. 4. His Omnipotency is incommunicable the creature may doe much by permission or commission but Gods power is his strength and honour He is the strong God * Trem. Gen. 33. last vers Or the most strong God †Hier. the mighty God ‖ G. B. His strength being his glory hee will not give it to another Isai 42.8 Therefore is incommunicable 5. He being Omnipotent workes freely without compulsion without assistants without materials ‖ Without compulsion His owne Will was the cause that he made all things Rev. 4.11 ‖ Without Assistants He alone spread out the Heavens Iob 9.8 And alone stretched out the Earth by himselfe Isai 44.24 ‖ Without materials Hee formed all things out of nothing Heb. 11.3 6. He workes perfectly Deut. 32.4 Perfect is the worke of the Lord. So that Hee made the Heavens and the Earth there is the worke and finished them with all their Hoasts there is the perfection Gen. 2.1 Called All their Ornaments in the Prayer of Manasses Thirdly The witnesses of Gods Omnipotency Sect. 3 1. WE have his owne Testimony Gen. 17.1 I am God Almighty 2. Testimony of Angels Revel 4.8 Holy holy holy Lord God Almighty thus they cry 3. The Testimony of men Iob 25.2 Power and feare is with him 1. Chron. 29.11 Thine O Lord is greatnesse and power 4. The frame of Heaven and Earth Rom. 1.20 The Creation doth witnesse his eternall power Sect. 4 Fourthly Questions answered Quest 1 1. IF God have all power then how can the creature have any if the creature have any how then hath God all Answ â—od hath all power of himselfe the Creature hath power from him by participation The Fountaine hath all the water and the streames receive from the Fountaine Thâ— Sun is the fountaine of light yet communicates of that light to the Moone and Starres Quest 2 How can God doe all when 't is said He cannot lye Titus 1.2 He cannot deny himselfe 2. Tim. 2.13 Answ That is because he is Omnipotent If hee could deny himselfe or not be he were impotent and weake The Sunne cannot as it is be darke God is unchangeable powerfull Almighty alwayes the same and cannot cease to be nor can he doe unlike himselfe hee cannot doe any thing that derogates †God cannot disable himselfe from his glory because he is Omnipotent Quest 3 Why was God
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
natures 2. That they are holy pure and perfect 3. That they willingly doe service to the heires of salvation Heb. 1. last verse 4. We are to pray for the protection of Angels and in thanksgiving to praise God for them We should be like the Angels 1. To rejoyce at the conversion of sinners Luke 15. 2. To reverence the divine Majesty like the Angels who cover their faces before him Isai 6.2 3. To stand ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. 4. To execute the will of God for the manner as the Angels doe with cheerefulnesse with sincerity without wearinesse 4 Consolation in Angels readinesse Fourthly here I gaine comfort in respect of the Angels five waies 1. In respect of the Angels readinesse they doe stand before the face of God ready to receive a commission to take vengeance on the enemies of the Church or to doe some service for the heires of grace from which number I exclude not my selfe 2. I have comfort in respect of solitarinesse when like Iacob I am alone then the blessed Angels are with me Iacob had the presence of Angels being without humane company Faith is the evidence of things not seene my comfort is I beleeve this though I see it not with my bodily eyes 3. Comfort in respect of my owne weaknesse the Angels are supporters and as nurses to uphold me and keepe me from dangers 4. Comfort in respect of contempt if worldlings contemne me yet God honours me and the Angels guard me and I can oppose them and despise their contempt with this honour 5. Comfort though evill spirits of the worst nature doe maligne me yet the good Angels which are of the best nature are with me and for me Sect. 2 Secondly of their number THe Hoast of Angels is exceeding many twice ten thousand or two myriads Psal 68.18 they cannot be numbred because they are innumerable Heb. 12. Applications 1. The glory of God is in the multitude of his heavenly hoast this requires my admiration 1 Admiration 2 Innumerable are with us 2 Consolation though the like for number be against us this requires consolation 3. When I goe hence I shall have aboundance of society with these innumerable Angels 3 Expectation this cals for my expectation Sect. 3 Thirdly of the office of Angels THeir Office is to stand before God and to execute his will Psal 103. 1. The Angels are imployed in praising of God Isai 6.3 Psalme 103.21 2. The Angels are imployed about man-kinde in the way of punishment or doing good First in the way of punishment to wicked men 1. To blinde them that they cannot see Gen. 19.11 2. To stop them that they cannot goe Numb 22.26 3. To slay them that they cannot live 2 King 19â—5 Acts 12. Secondly the Angels doe good to the godly 1. They defend from dangers Psal 34.8 2. They comfort in troubles Luke 22.23 3. They encourage in duties 2. King 1.15 4. They reveale hidden misteries Daniel 9.22 23 24. 5. They carry their soules to heaven Luke 16.22 Reflexions 1. If Solomons servants were happy that stood before Solomon How happy are the Angels that doe stand before God that I have by faith they have by vision they have both height and delight the height of honour as the great Kings servants and are full of delight and satisfaction in his presence where is fulnesse of joy and pleasures for evermore Psalme 16.15 2. I will not disdaine to doe service to the poorest and lowest Christian The Angels are ministring Spirits to heires of salvation Hebrewes the first and the last verse It is unlawfull to worship Angels but herein it is good to imitate them 3. In my service for God I must not seeke my owne glory the Angel would not suffer Saint John to worship him but bids him worshippe God Revelations 22.9 God will not give his glory to another Isai 42.8 nor should Angels or men take it from him but say not to us Lord not to us but to thy name give the praise Psal 115.1 Sect. 4 Fourthly divers errors concerning Angels 1. SOme held there were no Angels at all 2. Some tell the Hierarchie and orders of Angels so fall to errors and fancies not having their ground from the Scriptures 3. Some held Angels were to bee worshipped Colossians 2.18 confuted Revelations 22.9 See thou doe it not c. 4. It is said the Indians paint the Angels blacke because themselves be so but they be Angels of light 5. Some make them their mediators to pray for them confuted 1. Tim. 2.5 There is one God and one mediator the man Christ Iesus Sect. 5 Fifthly how Christ is called Angell Mal. 3.1 1. ANgels are neare God Christ is nearer being God 2. Angels are beloved Christ is more beloved 3. Angels are glorious Christ is more glorious 4. Angels give glory to God so doth Christ Ioh. 7.18 5. Angels have appeared in humane shape so hath Christ 6. Angels have brought us comfort so hath Christ 7. Angels are called servants so is Christ Jsaiah 42.1 8. Angels are the sonnes of God Iob 1. so is Christ Matth. 3. 9. Angels have freed us from enemies 2. King 5. so hath Christ Luke 1. 10. Angels are beautifull Act. 6. last verse so is the Lord Christ Psalme 45. 11. Angels are very happy so is Christ blessed for ever Rom. 9. 12. Angels love the elect and guard them Christ loved the elect and dyed for them Of the Heavens 1. The divers waies heaven is taken for 2. Of the clearenesse of the heavens 3. Of the height of the Heavens 4. Of the largenesse of the heavens 5. Of the firmnesse of the heavens 6. Of the motion of the heavens 7. Of the heavens dissolution or redintegration Sect. 1 First of the divers waies heaven is taken for 1 THe aiery region we breath in is called heaven the things which live in the aire are said to be of heaven the Clouds of heaven (a) Dan. 7 1â— the windes of heaven (b) Dan. 7.2 the Fowles of heaven (c) Mat. 13.32 2. The elementary heavens where the Sunne and Moone and Starres are Gen. 1.17 3. The Imperiall heavens where the Angels are Mat. 6.9 called the third heaven 2. Cor. 12.2 4. The visible Church Matth. 25.1 Rev. 12.7 5. God himselfe Luke 15.21 Luke 20.4 Dan. 4.26 6. A great height is called heaven Deut. 1.28 Reflexions The first heaven I breath in the second heaven I looke upon the third I doe beleeve In the first heaven are birds and clouds in the second the Sunne Moone and starres in the third are Angels and Saints The first heaven is for my sustentation I live and breath in it the second is for my contemplation I see and admire it the third is for my expectation I strive and waite for it In the visible Church I begin my Heaven in communion with God I have a Heaven below in the
Sun doth rule the day the Moone and Stars do rule the night 1. Distinctions are lawfull God teaches them both by his word and by his workes we may distinguish and separate chuse and refuse the Anabaptists which refuse them and call them turning of devices do speake out of their ignorance and emptines 2. Distinctions are not only lawfull but usefull and of absolute necessity we must distinguish of persons times places things of matter manner end c. Qui bene distinguit bene docet He which distinguishes well teaches well Go preach the Gospell to every Creature saith our Saviour we must distinguish betweene reasonable and unreasonable Creatures some have mistaken and preacht to fishes as it is reported God heares not sinners Iohn 9. there are repentant sinners and unrepentant sinners Separate your selves 2. Cor. 6. There is a separation from Infidels which is a duty and a separation from Christians holding the same Creede with us which is a Schisme Thirdly and fourthly The Starres doe shew the seasons of the yeare Iob 38.31 There is mention of Pleiades and Orion Iob 9.8 There is Arcturus a Starre neare Vrsa major by us called Charles-waine Pleiades is the starres which doe bring in the Spring with their sweete influence Orion brings in the winter and hath his bands the frost bindes in that season Arcturus is seven Starres and Canicula betokens heate beginning the 15 of August and ending fifty dayes after Thus the starres shew the season of the yeare and are usefull Applications 1. Here is great wisedome and Arte to learne effects by causes the Iewes could discerne the face of the sky Astronomers observe the course of the heavens and the conjunction of the Planets and Religion fore-sees the frost of misery the tempests of indignation the heate of judgement 1. When sinne is universall Gen. 6.11 Ier. 6.13 2. When faithfull Ministers are mis-used 2. Chron. 36.37 3. When God takes away the stay and strength of a nation Isai 3. 4. When men are incourageable and reforme not by former judgements Amos. 4.6 5. When the divorcing sinne of Idolatry is acted Iudges 2.11 Iudges 5.8 These evills fore-shew judgements as the Starres doe fore-shew the seasons 2. There are some seasons I am to have an especiall respect unto 1. The time of youth to be well seasoned 2. The time of the Gospell to steeeme it and submit 3. The company of the godly for edification 4. The time of prosperity to gaine saving grace 5. The time of adversity to gaine humility Fifthly The Starres have influence but the knowledge thereof is very obscure the influence of the the Sunne and Moone is more apparant The safest way is to consider the influence of the Starres negatively 1. Things cannot bee fore-told by the starres by casting mens nativities how long they shall live and what death they shall dye 2. Nor doe the starres fore-tell inevitably the daily weather long before it come to passe their strength that so studdie is but conjectures 3. Nor can men by the Starres finde out things that be lost 4. The Starres worke not the wills of men in the least degree Their exhalations their heat and light farre exceeds my capacity I admire them that gives them their operations Applications 1. Those men are too blame which out of pride and curiosity abuse the starres perverting them to a wrong end groundlesse predictions and casting nativities 2. Let Ministers who are Starres in the visible Church have by the word they preach a sweet influence on my soule that I may have the light of Knowledge the heate of zeale the exhalation of heavenly mindednesse this influence shall make me both fruitfull and joyfull Sect. 5 Fifthly of the glory of the Starres THeir glory is their bright shining 1. Cor. 15.44 They have glory They differ in glory There is difference of contrariety so blacke and white doe differ There is a difference of degrees so the starres doe differ all have excellency and glory but all have not equall glory Considerations 1. Gods workes are glorious and doe deserve our consideration our praises our aâ—miratjon Psalme 92.5 2. Variety proves Gods wisedome and soveraignty 3. As there is difference of Starres so there is difference of Christians in the hemisphâ—re of the Church 4. There shall bee degrees of glory at the resurrection 1. Cor. 15. and those which convert many shall have the greatest glory Dan. 12. Sect. 6 Sixthly Questions resolved concerning the Stars Quest 1 HOw did the Starres fight Iudges 5.20 Answ E suis aggeribus Trem. Some thinke the course of the Heavens and Stars in regard of storme and tempest was against Sisera in the battaile the Starres fought from their bulwarkes or trenches the influence of heaven was against him Quest 2 What is it to make the nest among the Starres Obad. 4. Answ To thinke they are in security and safety so be as presumptuous as if they were out of danger and lodged among the Starres Quest 3 How doe the Starres praise God Psal 148.3 Answ God is praised of his creatures 1. Perfectly without distinctions so the Angels in heaven and Saints praise him 2. Sincerely so the Church on earth doe praise him yet hath Infirmities 3. Declaratively so the Starres doe praise him and declare his excellency Quest 3 How is Christ called the Morning-starre Rev. 22.16 Answ 1. As the Morning-starre he brings light into the World Iohn 8. 2. Men rejoyce when the Morning-starre doth appeare so the Angels in heaven and men on earth rejoyced when this appeared Luke 2. 3. The Morning-starre communicates his light so Christ communicates his graces of his fulnesse wee all receive Ioh. 1. 4. The Morning-Starre is excellent for brightnesse so Christ is the chiefest of tenne thousand and annointed with the oyle of gladnesse above his fellowes Psalme 45. Quest 4 How are the Angels and the Starres alike Answ 1. The Angels are Celestiall Heavenly creatures so are the Starres 2. The Angels are glorious so are the Starres 3. The Angels are innumerable so are the Starres 4. The Angels doe service to man so doe the starres The disparity 1. The Angels shine in the invisible heavens the stars in the visible 2. Though the starres bee swift in motions yet the Angels excell them for celerity 3. The starres at the end shall fall from heaven Matth. 24. 1. Tim. 5.21 but the Angels as Gods elect stand for ever Quest 6 How are Preachers and starres alike Answ 1. The starres are above us in the heavens the Preachers are above us in their places being Elders Fathers shepheards 2. The starres are lights so are true preachers 3. The stars have degrees of brightnesse so have preachers diversity of gifts 4. The starres doe comfort us so doe the Preachers Isaiah 40.1 2. 5. Starres fore-shew the seasons the Preachers are 〈…〉 forewarne us 6. 〈◊〉 â—tars doe shine in the darke and the Preachers are shining among the prophane sinneful people â— The starres shine though some
Workes of God p. 161 XXXII Of Angels p. 168 XXXIII Of the Heavens p. 174 XXXIV Of the Sunne p. 180 XXXV Of the Light p. 186 XXXVI Of the Moone p. 190 XXXVII Of the Stars p. 201 XXXVIII Of the Aire p. 211 XXXIX Of the Clouds p. 220 XL. Of the Raine-bow p. 225 XLI Of the Raine p. 231 XLII Of the Earth p. 238 XLIII Of the Water p. 249 XLIV Of the Fire p. 251 XLV Of Meteors p. 270 XLVI Of the Winds p. 274 XLVII Of Man p. 1 XLVIII Of the Soule p. 3 XLIX Of the Soules Immortalitie p. 5 L. Of the life of the Soule p. 6 LI. Of the death of the Soule p. 6 LII Of Gods Image on the Soule p. 12 LIII Of the Bodie p. 18 LIIII Of the Mortalitie of the Bodie p. 20 LV. Of the Immortalitie of the Bodie p. 22 LVI Of the Head p. 24 LVII Of the Eyes p. 28 LVIII Of the Eares p. 37 LIX Of the Mouth p. 43 LX. Of the Neck p. 55 LXI Of Armes and Shoulders p. 59 LXII Of the Hands p. 62 LXIII Of the Fingers and Thumb p. 65 LXIV Of the Back p. 66 LXV Of the Breast p. 68 LXVI Of the Bellie p. 71 LXVII Of the Thighes Legs and Feete p. 74 LXVIII Of Mediums p. 81 FINIS Of saving Knowledge 1. What Knowledge is 2. There is a Knowledge saves not 3. What saving Knowledge is 1. What Knowledge is Sect. 1 TO know is to understand to perceive to discerne Noscere Intelligere Percipere to comprehend Knowledge is the eye of the Soule we shaâ—l the better perceive what Knowledge is by the contrary to it and by comparisons Contraries to Knowledge The contrary to Knowledge and Understanding is Ignorance Jer. 4.22 Luke 19.42 The Comparisons may be to compare it with Prudence and Discretion Knowledge is to perceive to discerne Prudence is to dispose of things knowne both we doe read of Colos 1.9 Understanding to conceive wisedome to order to act to put in execution discretion is to moderate 't is exercised in measure and time Discretion it mitigates and qualifies and observes circumstances about the execution of things So then Knowledge is a discerner a receiving light a seeing a taking notice 't is to perceive and to understand Difference of knowledge Sect. 2 Difference of Knowledge THere is Knowledge that saves not as first the Knowledge of Devils Secondly the knowledg of Heathens Thirdly the knowledge of Hypocrites First of Devils they must be knowing creatures having so much meanes as all humane learning and having so great experience for above 5000. yeeres yet their knowledge is not saving First they have no application Secondly they have no comfort Thirdly they have no change so they know but not for their good Secondly there is the knowledge of Heathens First that there is a God they found by searching Causam causarum There must be a cause of causes which must be God Secondly they know this God must be worshipped Thirdly they know the creatures being good Astronomers Geographers they know the immortality of the Soule and could anatomize the body of man Their knowledge was not saving Reasons why heathenish knowledge is not saving 1. Because though they knew God yet they knew him not in Christ so came short of saving knowledge Iohn 17.3 Acts 4.12 2. They knew God was to be worshipped but knew not how for a right manner 3. They knew the creatures to their conviction Rom. 1.20 but not to their salvation 4. They knew man in the faculties and members and so did magnifie man and exalt him Whereas saving knowledge doth abase man being both a guilty and a filthy creature Thirdly there is the knowledge of Hypocrites who doe know there is a God and can distinguish the persons in the Trinity they know the two natures of Christ Law and Gospell the differences in Religion they are able to teach others their knowledge is not saving 1. Because it is attained by art industry reading Reasons why Hypocrites knowledge is not saving but not from the regenerating Spirit 2. It sinkes not in their hearts to humble and reforme them but rests in their braines to puffe them up Heb. 6 4. 1. Cor. 8.1 3. They hunger not thirst not for knowledge because they thinke they are rich and have enough or if they doe it is for base and carnall ends as first to please themselves with their speculations and to satisfie their curiosity Secondly to be able to discourse and so get applause at feasts and other meetings Thirdly to handle disputes and controversies so to get them a name Fourthly to censure the Preachers to contradict their Sermons to cavill and picke faults that so they might be esteemed men of Judgement Fiftly to gather Sects and to make schismes that they might be in some more esteeme or get some contributions and make a gaine of those silly ones they have deluded Sect. 3 3. What saving knowledge is SAving Knowledge is a worke of Gods Spirit on the faithfull opening their eyes to know God and themselves 1. It is a worke of God Spirit He is the Spirit of Revelation Ephes 1.17 By this Spirit we know the things of God 1. Cor. 2.12 2. On the Elect or faithfull for 't is the saved ones prove knowing ones 1. Tim. 2.4 Iohn 5.15 Others have not that light as they have Mat. 13.11 3. Their eyes are opened by the preaching of the Gospell Acts 26.18 As the Manna fell downe in the dew so the Spirit is conveyed by the Word Isai 35.5 By the preaching of the Gospell the eyes of the blinde shall be enlightned 4. They are brought to know God in ignorance and darknesse we did not know God 1. Sam. 2.12 Ephes 5.18 but being wrought upon by the Word and Spirit of God then they knew him savingly as that God will be mercifull to their sins Ier. 31.34 Heb. 8.11 5. They know themselves savingly first in their guiltinesse Rom. 5.12 Secondly in their corruption of nature Iob 14.4 Psal 51.5 Thirdly in their actuall sinnes Psal 40.12 Fourthly in this estate they know themselves lost Luk. 19.10 Fifthly they know the onely remedy is by Iesus Christ This knowledge is in the Elect. The Concomitants with saving knowledge 1. With application 2. Tim. 1.12 2. With renovation and change 2. Cor. 3.18 3. With great humility Iob 42.5 6. 4. With charity 1. Cor. 13.2 5. With practice Iohn 13.17 6. With consolation Jer 9.24 7. With contempt of the world Phil. 3.8 8. With satisfaction 1. Cor. 2.2 It satisfies as much yea more than all Arts and Mysteries or secrets Quest How is this saving knowledge attained Answ For answer consider three things How saving knowledge is attained 1. We have it not by Nature 2. We are attainers and receivers 3. The answer how we doe attaine it First we have it not by Nature for the image of God consisting in Knowledge Col. 3.10 we have
lost by Adams fall and though the Oxe knowes his owner and the Asse his Masters crib yet those naturall men that have most meanes of knowledge living in the visible Church are ignorant of God Isai 1.3 Ier. 4.21 As for Pagans they are more remote from saving knowledge and are said to be darknesse Ephes 5.8 full of darknesse Rom. 1.21 and to be without the Knowledge of God 1 Thes 4.5 Secondly we are receivers of saving knowledge being destitute of it in our selves It is given us from him who both gives every good giving and every perfect gift Iames 1.17 It is the Lord opens our eyes Acts 26.18 and gives us the spirit of Revelation Ephes 1.17 It is God shines into our hearts to give us the light of saving knowledge 2 Cor. 4.6 3. How we attaine saving knowledge 1. We attaine it freely without merit Gods Will is the cause wee know him and partake of mercy Ier. 31 33 34. 2. We obtaine saving knowledge by vertue of the new Covenant God hath promised this blessing to his people Heb. 8.11 3. Wee obtaine it by the Word published and preached Ier. 3.15 We are fed with knowledge not starved with ignorance 4. By our union with Christ in him are all the Treasures of knowledge and wee are enricht by our union and conformable to our Head in knowledge Col. 2.3 5. By the cohabitation of the spirit hee brings saving light with him 1. Iohn 2.20 As the Spirit is an unction for our honour and life and quickning so he is a Teacher to give light and direction Question How is saving knowledge preserved Answ 1. By the meanes that doe beget it the Word begets knowledge so the Word preserves it How it s preserved 2. It is preserved by exercise exercising our understanding to know studying heavenly things keepes knowledge from decay and addes to it 3. By committing our knowledge and our soules and all to keep to him is able to preserve us where we make a surrender there God is a Preserver 4. We tye things that we feare to lose tye the knowledge to the Rule and let the Knowledge and the Word be united as the Cause and the Effect 5. Fasten something to knowledge that it may abide fasten to it Humility Love and Practice then it will remaine 6. Conferre with others communicate what you know partake of others knowledge mutuall exchange makes a combination so we are more firme 7. Esteeme of knowledge as of your greatest treasure then your care will be to keepe your Jewell lock it up in a good conscience and it will bee safe and sure 8. Delight in knowledge and take pleasure in understanding then no price can buy it and wee shall still be conversant with it and never let it depart from us Question What is God This is one of the deepest questions in Religion It is reported of the heathen he required three dayes to answer then three dayes more still three more for the more he studied he found his weaknesse to answer Answer We soone may erre in our definition of God our errors herein are most dangerous if they be defended damnable Yet it is necessary to give an answer as wee are able 1. Because some will question Where is your God Psal 42.10 2. To stay our owne thoughts which are restlesse till we can conclude something concerning God our satisfaction is the more to know a glimpse of God and to perceive him wee may have this knowledge encreased a little here and much hereafter 3. In respect of the worship of God We must worship that we know John 4.22 t is reproved to worship an unknowne God Act 17 23. 1. To speake what God is the safer way is to declare negatively what he is not He is not Mortall Corporall Corruptible thus we ascribe to him all excellency 2. To know what God is let us search the Scripture for his word can best testifie of him Psalme 138.2 Iohn 5.39 3. We must conclude all we can know of God is but in part here in this life We heare of him but a little portion Job 26.14 Wee know in part and see but darkly as through a perspective glasse 1. Cor. 13.12 4. The end of our study to know God should bee for to glorifie him by our acknowledgement of him to bee the onely and absolute Lord admiration of his excellency praising of him in our speeches actions sufferings of which we shall consider in the next place It will the better be answered if we consider 1. What he is not 2. What he is First God is not 1. Created 2. Visible 3. Comprehended 1. God is not created but the Creator Gen. 1.1 1. What God is not 1. not created All we can conceive of or number is comprehended under two heads the Creator and the Creatures God is the Creator all besides himselfe are Creatures both the Angels the heavens the earth and all things in them whatsoever 2. God is not visible our bodies cannot see a spirit 2. Not visible God is a most pure and spirituall Essence therefore cannot be seene 3. God is not comprehended our capacity is too shallow to conceive of him he is invisible to our bodies 3. Not comprehended and incomprehensible to our soules Quest What meane you by Incomprehensible Answ The word Incomprehensible signifies that wich cannot be found out or numbred Tremelius and Junius use a word in Psalme 145.3 Pervestigationem esse which is a finding out To shew the meaning of Gods incomprehensiblenesse he saith Magnitudini ejus non esse pervestigationem his greatnesse is incomprehensible that is cannot be found out Wilson expounding Incomprehensible saith 't is that the World cannot containe nor mans wit conceive 2. What God is Secondly what God is 1. He is the Creator of all things 2. Invisible to the eye 3. Incomprehensible to the minde 1. He is a Creator First he is a Creator of all things therefore is to be separated from the creatures in our distinctions and is above the creatures in priority of dignity and time To create is to worke without instruments or materials What it is to create Applications 1. To conceive of God as a Creator above all created Natures whatsoever Rom. 11.36 Of him through him and for him are all things Of him as the first Cause by him as the Preserver for him as their End wherfore they were made Of him without any mover by him without a helper for him and none other cause 2. Not to contend withâ—â—â— our Creator about his Decrees or proceedings this is to bring a woe upon our selves Rom. 9.20 to strive with our Maker Isai 45.9 3. To praise and glorifie him for this because he created all things Revel 4 11. Thou art worthy to receive glory and honour and power for thou hast created all things Secondly God is invisible to the eye Iohn 1.18 No man hath seene God at any time 2. He
3. In respect of his love and mercy 1. The God we serve is immutable but false Gods are subject to mutation and perishing our God is the same Psal 102.27 good wise holy constant in his promises Heb. 6.22 This should adde to our consolation 2. Here is comfort in regard of our duties which we doe performe we have the immutable God to assist us to accept us to reward us He that had respect to Abel hath respect to us comming in faith as he did he is the same to us as to Moses David Hezekiah to our exceeding comfort 3. In respect of his love and mercy he is immutable his love is an everlasting love Ier. 31.3 His mercy is an everlasting mercy Isai 54.8 He may for a moment hide his face and for our sinnes correct us with the rodâ— of men Psalme 89.33 but his loving kindnesse hee will never take from us this is our comfort his love is immutable Iohn 13 1. Rom. 8.37 38 39. Vse 4 Let us labour in our poore scantling to be unchangable in goodnesse both in resolutions and actions this way 1. Let us be soundly humbled and broken in our hearts for our sinnes firme building have good foundations 2. Let all our resolutions be conditionall if the Lord assist me if the Lord be present with me by his grace I will forbeare such a thing performe such a duty beare such a crosse patiently Peter here failed and so fell 3. We must be well catechised and soundly grounded in the principles of Religion 'T is the uncatechised professors prove unstable and as empty boates are tosted about with every winde of Doctrine Ephes 4.14 4. We must be practicke Christians to doe what wee heare then shall we be stable as those that build on a Rocke Matth. 7.24 5. Our constancy is much furthered by looking to the recompence of reward this doth encourage us in our Race to looke to the joy before us this keepes us from perturbations within and makes us overcome impediments without Heb. 11.26 Heb. 12.2 2. Cor. 4.17 6. We must delight in goodnesse we are constant in that we delight in men come to outward performances without inward delight so the duties prove tedious and they give over therefore we must pray for a free spirit that we may come with willingnesse Psal 51.12 Psal 110.3 Psal 122.1 7. Take heede of foure maine impediments to constancy 1. Take heede of infidelity for we live by faith and walke by faith Infidelity makes men to with-draw themselves Heb. 10.38 and to depart from God Heb. 3.13 This roote hath two abhominable branches the one to say I shall one day perish 1. Sam. 27.1 the other to say 't is in vaine to serve God Malak 3.14 When men beleeve not Gods assistance acceptance nor reward how can they be comfortable or constant 2. Take heede of ill company Peter changing his company lost his constancy those that hold dangerous errors in judgement or else live in grosse errors in practice their selected society will either hinder us in our way or turne us out of it 3. Take heede of over-affecting the praise of men for then we shall over-affect the reproaches of men and so we may be brought to cease from those godly courses that God and our owne consciences doe call for through base and cowardly feare of reproaches 4. Take heede of omitting good duties as to neglect Preaching Prayers Sacraments Conference Meditation Humiliation Thanksgiving we rise by the use of means and fall by the neglect of meanes Demas saith Paul hath forsaken me the next newes we heare Hee hath embraced this present world He that would forsake good company no doubt but he forsakes good duties and so turnes Apostate Take heede of coldnesse of disposition and affection so shall you prevent inconstancy in action Of Infinitenesse 1. What Infinitenesse is 2. No Creature is Infinite 3. God is Infinite 4. Applications to edifie Sect. 1 First what Infinitenesse is IT is to be without bounds to be unmeasurable to exceede reason or capacity t is opposed to finite which is to bound or limit to define to end or conclude Infinitenesse hath respect to Essence or Properties that which is Infinite must fill all places it comprehends all things and is comprehended of nothing the center is every where and the circumference no where Infinitenes hath respect to time place power wisedome justice mercy c. Sect. 2 Secondly no Creature is Jnfinite NOt Angels for they are finite Essences If an Angel be in heaven he is not in earth Nor Angels are infinite in time for they were created Col. 1.16 nor in knowledge Mark 13.32 The heavens are not infinite nor can they comprehend Gods Essence 1. King 8. As for man he is finite 't is quickly resolved what are his compounds For the gifts of his minde or abilities of body he hath his measure and limits his body is anatomised his soule defined in essence and qualities and confined in his earthly prison his dayes numbred there is no resemblance of Infinitenesse in man unlesse it be in his desires Sect. 3 Thirdly God as infinite in his Essencâ— and Properties HEe hath an Infinite being independant incomprehensible the Heaven of Heavens cannot comprehend him the Angels admire him when we do think of his Infinitenesse our apprehensions prove too weake our capacity failes us our thoughts returne as dazeled Finite cannot comprehend Jnfinite our meditation turnes to admiration he is infinite in time being eternall infinite in place filling heaven and earth infinite in power he can doe all that stands with the honor of power to doe he is infinite in wisedome knowing with one view all things past present and to come most clearely and fully and perfectly with their originals natures uses and concomitants issues and conclusions Sect. 4 Fourthly Vses to edifie Vse 1 1. HEre see the excellency of God We may say with the Psalmist Lord there is none like thee Psalme 86.8 There is no comparison betweene finite and infinite Matth. 19.17 There is none good but God In comparison of the infinite goodnesse of God none is good yet simple men are said to be good as Matth. 12.35 Act. 11.24 So in regard of Gods infinite purity the starres are impure Job 25.5 in comparison of his infinite greatnesse the Nations are as nothing Isaiah 40.17 Vse 2 This shewes us whither to goe for satisfaction it is not finite things doe satisfie our infinite desires we doe spend our thoughts and labours to get satisfaction in the creatures and all is in vaine Isai 55.2 There is an emptinesse in the creature which made wise Solomon after all his search to conclude All is vanity Eccles 1.1 The Bee flies from one flower to another because shee seekes satisfaction So vaine man hath many inventitions but still is unsatisfied 'T is this infinite God that gives it his mercy can satisfie us betimes Psal 90.14 Himselfe fills our hearts The World is a Globe our hearts a
Triangle there are still three empty corners for the Trinity to fill Our infinite desires are plenarily satisfied with him alone that is infinite Hence it was that Paul and Silas having God did sing in the Dungeon when Belshazar wanting him did tremble at his Feast Vse 3 Seeing infinitenesse hath relation to Gods Essence and properties we should be sparing in considering it singly or simply rather to meditate of it Relatively as infinite Essence infinite Wisedome infinite power which attributes may be considered in severall places so the best way is Brevity to avoyde * A using one thing often Battology Of Omniscience 1. What Omniscience is 2. No Creature is Omniscient 3. God is Omniscient 4. Proofes by Scriptures and Reasons 5. Applications to edifie Sect. 1 First What Omniscience is IT is gathered from a compound word Omnis scientia all and knowledge To know all requires infinitenesse all must be included nothing must be excluded Sect. 2 Secondly No Creature is Omniscient NO Creature made all no Creature is Omnipresent to know what is done in all places No creature knowes all thoughts * 1. Kings 8. no creature knowes Gods Essence no creature knowes the Day of Judgement no creature knowes the certaine events of things nor the certaine causes of all things Therefore no Creature is Omniscient Sect. 3 Thirdly God is Omniscient God knows things past Ps 90.8 act 15.18 Present Psal 139.2 To come 1. Sam. 23. â—â— God knows al things in Heaven earth and hell Pr. 15.11 GOD is Omniscient knowing himselfe and all creatures He being infinite knowes himselfe to be an infinite Essence He knowes the Creatures in their being potentiall in their production existence He knows their motions inclinations intents actions progresse declensions ends and conclusions Hee sees all with one view without experience or disputes or events or Reasons or Similitudes He sees them distinctly unchangeably * Without the least sinfull motion sacredly eternally and perfectly Sect. 4 Fourthly Reasons Arguments and Probations 1. Positive Acts 15.18 Ier. 17 10. Psal 94.11 2. Negative 3. Mâ—taphoricall FIrst from Scripture the Scriptures prove it 3. wayes first Positive secondly Negative thirdly Metaphoricall Job 28.24 For hee beholds the ends of the world and seeth all that is under Heaven Heb. 4.13 All things are anatomized before him Reasons Iob 42.2 There is no thought hid from thee 1. He made al 2. Else he were not perfect 3. Hee must judge all Ergo knows all things God is said to have eyes Prov. 15.3 To be light 1. Iohn 1. God is light to see is to know we borrow from the Minde and give to the Eyes As I see your purpose I see your love that is Metaphorically I know perceive or discerne it When wee say God hath eyes we meane he knowes discernes understands So God is light ye know 't is light makes all manifest it discovers and makes things obvious Sect. 5 Fifthly Vses to edifie 1. THis confutes two sorts of men the Hereticks and the profane First those Hereticks which hold that God sees no sinne in the justified are ignorant of God in his Omniscience plaine Texts are against them Psal 90.8 Thou hast set our iniquities before thee and our secret sinnes in the fight of thy countenance So Heb. 4.13 All things are anatomized before him We have sinne we see sinne and our neighbour sees our sinne God corrects us for sinne his Spirit is grieved by sinne therefore God sees sinne God saw sinne in David in Peter in the Churches in the Revelation He sees our sinnes more perfectly than our selves and convinces us for them and causes us to bewayle them confesse them and loath our selves for them 2. This confutes Atheists and profane men which goe about to hide their counsell from the Lord Isai 29.15 And judge carnally of God Iob 22.13 as if hee being in Heaven had eyes as a man and could not see through the darke cloud Heere is direction to take heed of secret sinnes Secondly God knows them and sees them with all their circumstances Iob 42.2 No thought is hid from him 2. Take heed of false pretences as Iesabels Fast Absolons Vow and Judas Kisse God sees the intent though man sees onely the pretence 3. This shews that it is not in vaine to lift up our hearts The Lord knows our desires Psal 10.17 and the meaning of our spirits He knows a priory from the first rise therefore ejaculations are with him reall prayers Nehemiah 2.4 Thirdly Here is matter of consolation 1. In regard of our frailty The Lord knowes whereof we are made hee remembers wee are but dust so that from this his knowledge wee mâ—y expect his compassion Psal 103.14 2. In respect of our troubles wee know not which way our deliverancâ— shall come But the Lord knowes how to deliver the godly 2. Pet. 2.9 Let us labour to be godly when God knowes us to be so he knowes then how to end our miseries and to give us deliverance A fourth Vse may be to aggravate the misery of the impenitent They sinne before a God that sees all things their enmity against him their hatred of his children their despising his Ordinances and taking their fill of sinne is all knowne to him that shall judge them at the last day Vse 5. To admire the knowledge of God and to abase our selves and confesse our ignorance as The wise man Prov. 30. Surely I am more foolish than any man And Psalme 73. So foâ—lish was I and ignorant and as a beast before thee Vse 6. To beleeve and acknowledge that there shall be a righteous Judgement at the Great day because the Iudge cannot be deceived He knowes all mens causes and will separate mens persons hee knowes his Sheepe from Goates and will reâ—ard every one according to that he knowes they have done in the body He needs no informations but will judge according to perfect knowledge Of Omnipresence 1. What Omnipresence is 2. No Creature is Omnipresent 3. God is Omnipresent 4. Reasons and Scriptures to prove it 5. Objections and Question answered 6. Applications to edifie Sect. 1 First what Omnipresence is IT is a word from a compound of two words all and present expressed in another phrase called Vbiquity a being every where at once Sect. 2 Secondly no Creature is Omnipresent THe Creatures are limited and bounded Angels are not in heaven and earth at once man hath his being in a little roome and is present but in one place at once the Sea hath her bounds the aire hath his Region and every Creature hath his appoynted place Sect. 3 Thirdly God is Omnipresent IN heaven is his glorious presence hee is in earth by his providence in hell by his judgements though no place can containe him yet no place can exclude him Sect. 4 Fourthly Reasons and Scriptures to prove it Reason 1 1. HE is an infinite Essence therfore omnipresent Secondly Reason 2 because God
some probability to pay their Debts and so for a time save their credit But if they have no good ground to pay debts due already it is but injustice to make a shew to be trusted farther it is just to strike saile Of Life 1. What Life is 2. Of the life of Creatures 3. Of the life of God 4. Applications to edifie 5. Questions answered Sect. 1 First What Life is LIfe is to have motion and activenesse opposed to deadnesse and lumpishnesse There is a living Spring a live Tree a live Man Life is operative aâ—d excellent a live worme is more excellent than all the Gold in the World though gold be more usefull A live Dogge saith the wise man is better than a dead Lyon one live soldier is more excellent than an Army of the dead and slaine It was the live Child that tâ—e two Harlot strove about it is life that wee all strive to maintaine and prolong life is as the first figure in Arithmatick number as much as you will it is the greatest Sect. 2 Secondly of the life of the creatures THere is a vegetive life of Trees and Roots and Hearbs part in the Earth part in the Ayre there is a sensitive life of Beasts Fowles and Fishes there is a rationall life of Angels and Men the Angels life is most excellent of all Creatures being spirituall holy without wearinesse or want or labour or misery a glorious and immortall life The life of man hath three degrees first in the wombe secondly in the world thirdly in Heaven The life in the wombe is secret in the conveyance and secret in the continuance Ecclesiastes 11.5 The life in the world is a life of action Rom 2.6 The lâ—fe in Heaven is a life of vision or contemplation John 17.24 Matth. 5.8 Then shall we be as the Angels Mat. 22.30 which doe behold the face of God Mat. 18.10 The life in the wombe is secret and little can be said of it The life in the world is either common to all being a life of nature or speciall to the Saints called a life of grace Of the the life of Nature The life of Nature is exercised about such things as the strength of Nature can act All men attaine not to the same operatioâ—s nor is the same man alwayes alike some men excell others in their actions and the same man excells himselfe in time by exercise and experience This naturall life is exercised in the severall faculties of the soule as Understanding Will Memory and Affections Some by study and industry attaine to the knowledge of the heavenly Spheares and celestiall Orbes whi h we doe call Astronomy Some have knowledge of the terrestriall Globe which is called Geography These say that the World is divided into foure parts Africa Asia Europe and America Some attaine to Arithmaticke others to Musick instrumentall and vocall and excell the melodious birds Some attained to Printing after they had long used Writing First men wrote on ashes with the Finger as some report then on barks of Trees with Knives then on stones with Iron then on Parchment with Canes lastly on Paper with quills Their Inke at first was the juyce of a Fish then the juyce of Mulberries then they used Chimney-soote now men use Gumme Gaules and Copperas Man in this life of Nature acts on the Stage of this World divers acts of Wisedome Art and Invention many Martiall inventions and warlike exploits rares Cures in Physick and shews great cunning in Navigation policy in governments curious Art in Workmanship profoundnesse in Rethoricke deepe Arguments in Logicke I give a Compendium it requires a Volume Of the life of Grace The life of grace none live but those that are quickned from a spirituall death Ephes 2.1 Naturall men are spiritually dead When God converts a soule hee puts a new life into it that now a man lives to God intentially spiritually and constantly 1. Intentially a man intends and purposes to live to God whose servant he is 1. Cor. 6.20 2. Spiritually this life of grace is godly and religious holy heavenly and spirituall Rom. 8.1 This life of grace makes them spirituall minded and affected spirituall and heavenly in duties as in prayer hearing reading and receiving the Sacraments c. 3. Grace makes us to live to God constantly against this life of grace heresies nor afflictions nor pleasures can prevaile Acts 11.23 they cleave fast to the Lord. A man that lives to God would not change the condition thereof with a worldly man though he were a Lord or Prince This life of grace is a life of knowledge which doth change him 2. Cor. 3.18 A life of joy which doth strengthen him Nehemiah 8.10 A life of hope which doth purge him 1. John 3.3 This life of grace is most excellent most honourable and most comfortable 1. Most excellent in conveyance they have it derived from Christ He is the fountaine from whence spirituall life comes Prov. 12.26 Psal 16.3 It is the life of the most excellent persons This life makes Gods children excell others others live onely a life of nature but they live a life of grace they have grace to restraine them grace to renew them grace to comfort them grace to strengthen and quicken them 2. The life of grace is most honourable Two things doe bring honour one to doe that is hard the other to doe that which is profitable Hee that lives a life of grace doth hard things he subdues himselfe workes out his salvation increases dayly his assurance edifies his brethren and in this imployment is honourable He that lives to God is one of his servants hath admittance into his favour is beautified with graces and vertues such honour have his Saints 3. This life of grace is most comfortable the comforts of naturall men are but as the light of the Moone inferiour at the best and alwayes mutable Those which doe live to God are neare him and the light of his countenance shines upon them And hence it is that they have more joy than worldly men Psal 4.7 They have communion with God this makes Heaven joyfull their actions are godly and be as seeds of joy they are the most comfortable people and have the greatest grounds of joy they have a sweet possession and a large reversion Of the life of glory The life of grace ends in a life of glory the people of God shall be glorious and shine in the Kingdome of their Father This life is called Eternall life Marke 10.30 Iohn 3.16 This life the Scriptures reveale we are to beleeve it as an article of our Creed we beleeve everlasting life were there not such a life the professors of the Gospell and the Martyrs had beene of all others most miserable 1. Cor. 15.19 The Heathen Poets ghessed at it comparing it to the Elizean fields This life of Glory is a blessed life having the enjoyment of God the chiefe good the onely good There is joy pleasures riches
26.16 3. Be more zealous Revel 3.19 4. Learne to pitty others Heb. 4.15 In Sathans buffettings to keepe the sence of Gods favour 1. Pray earnestly 2. Labour to see your unsufficiency 3. Being pricked and restlesse looke on Gods sufficiency 2. Cor. 12.7 8 9 10. In desertions 1. Resolve to walke by saith 2. Cor. 5.7 2. Prize favour above all things Psal 63.3 3. Waite patiently for the Lord. Psal 40.1 4. Expect consolation Isaiah 54.8 6. Resolve to cleave to God Iob. 13.15 Sect. 3 Thirdly how we may know we are in the favour of God 1 BY our Vocation those he favoured before time he calleth in time Rom. 8.30 He calls them to holinesse here 1. Thes 4.7 and glory hereafter 2. Thes 2.14 2. He manifests himselfe and his will to those hee favours Matth. 16.17 He gives them the Spirit of revelation Ephes 1.17 whereby they perceive those mysteries which are hid from the world Matth. 13.11 Iohn 15.15 3. The mollifying of the heart is a token of his favour Rom. 9.18 Sect. 4 Fourthly how is the sence of Gods favour preserved 1. BY our esteeme and prizing his favour 2. By our carriage in regard of relation to him Quest 1 How may I know I esteeme Gods favour and prize it at an high rate Answ 1. By the streame of your thoughts for our thoughts runne on that we doe esteeme Psalme 119.127 128. 2. If we oppose Gods favour against mans malice the one swallowes the other 3. Our esteeme appeares by our desires Canticles 1.1 We desire tokens of his love and favour 4. We lament the losse of his favour Psal 77.10 5. We receive his favours humbly as of favour 6. We desire nothing which stands not with his favor 7. We keepe and use his blessings as favours 8. We will not breake with him for others favour Quest 2 How may I obtaine this esteeme Answ 1. Consider the excellency of it Gods favour is the happinesse of Angels How happy was Adam in Paradise when he enjoyed it how happy were the Martyrs that felt it how comfortable are our lives when wee do taste it 2. Consider the necessity we cannot be strong to performe duties nor patient to beare crosses without it the Divels are nimble and active potent and vigilant but what good doth all this to them they wanting Gods favour it is this which addes wings unto our duties and is as oyle to our soules Nehem. 8.10 3. Consider the benefit of Gods favour it makes us presently happy and like to the angels in heaven it makes us accepted the sence of Gods favour quickens our spirits enlarges our hope hope makes us industrious we hope for perseverance and goe on comfortably The perswasion of Gods favour is as the great wheele that moves all the rest it is so beneficiall that it is better than life excelling life being a peculiar and durable over-topping all miseries and bringing to all felicity to our full satisfaction at last in heaven where the beames of his favour will make us glorious Lastly his favour is preserved by our carriage in regard of our relations to him we have relations to him divers wayes 1. As he is a King Matth. 5.35 2. As he is a Master Col. 4 1. 3. As he is a husband Hosea 2.19 4. As he is a head Ephes 5.23 5. As he is a husbandman Iohn 15.1 First as he is a King and we his subjects 1. We are to rejoyce in our King Psal 149.2 2. To keepe his lawes labouring to know them and justify them to be good by loving them and obeying them 3. We must fight his battailes 4. We must keepe the Kings peace By yeelding to others in some cases Matth. 17.27 By gentle answers Iudges 8.3 By endeavouring to be like minded Rom. 15.5 Secondly as he is a Master we owe to him 1. Reverence both inward and outward 2. Faithfulnesse both serving our time using his talents for his owne advantage and doing all his workes after his owne minde Thirdly as he is a husband united to us 1. We should diligently observe his nature 2. Humbly acknowledge his free grace that tooke us who had neither beauty nor dowry 3. Expresse duty to his commands from our love 4. Affect him with content and satisfaction 5. Labour to imitate him as we are capable 6. Endeavour to be cheerefull with him and before him Fourthly as he is a head and we members 1. To acknowledge both life and wisedome is from him 2. Follow his directions let the head be guide 3. Confirme to his death and resurrection 4. Harme not but love the poorest member Fifthly as he is a husbandman 1. Take heede of barrennesse 2. Labour to abound in fruit Iohn 15.8 3. Let your fruit be seasonable Psal 1.3 4. Let your fruit be lasting Psal 92.14 Of Glory 1. What Glory is 2. Of the glory of the creatures 3. Of the glory of the Creator 4. Questions resolved Sect. 1 First What glory is GLory is excellency dignity honour splendor as the Crowne on the head as the light to the world we may see it by contraries and comparisons 1. By contraries so darknesse is opposed to glory for light is glorious Weaknesse is contrary to glory it is strength is glorious and honourable Also shame and death are contrary to glory but nothing more than sinne for that deprives of glory of endowments and excellencies which we had originally Rom. 3.23 or thus we are by sinne deprived of the glory of Communion with God of acceptance and by desert deprived of the glory of heaven sinne brings on us that which is contrary to glory as weaknesse sicknesse shame death and darknesse 2. We perceive glory by degrees there is the glory of the Morning the glory of the Moone the glory of the Sunne The Starres differ in glory men differ in dignity and glory So much what glory is Sect. 2 Secondly Of the glory of Creatures WE may consider the creatures either celestiall or terrestriall the celestiall are the Angels or the heavens the heavens either invisible or visible and elementary as is above our heads with their ornaments 1. Of the glory of Angels the Lord is the God of glory Acts 7.1 and these doe stand as his hoste round about him and the raies of his glory shines on them and makes them exceeding glorious These Angels have sixe wings with two wings they cover their faces not able to behold Gods glory with two they cover their feete so that we that are mortalls cannot behold their glory with the other two wings they flie with a glorious swiftnesse They are said two have foure heads and the one is as a man for they are most honorable for wisedome the other as a Bull for they are glorious for strength the third is as an Eagle for they have a glorious expedition and celerity in their messages the fourth head is as a Lyon for they have a glorious courage 2. Of the glory of the invisible heavens It outstrips
THey were made in the beginning Gen. 1.1 there is first eternity secondly time thirdly beginning is the entrance of time fourthly there is end fifthly there is everlasting being indeed eternity againe eternity is before and after time time we doe live in beginning brings forth time end consummates time everlasting swallowes up time Reflections 1. Discerning 1. I see the difference of the Creator and the creatures none is eternall but God he had no beginning nor shall have ending Psalm 90.2 he is from everlasting to everlasting 2. Consideration 2. Once there was no time and an end will come and time shall be no more Revel 10.6 In this my day cause me O Lord to consider the things belong to my peace on this moment depends eternity cause me wel to spend my space of time and to take advantage of the opportunities of time that doing thy will in this world I may in the next world be eternally happy 3. Preparation 3. My beginning of time was my birth my measure of time is my life my end of time is my death my account for time is my judgement Oh that my waies were direct and straight that the midst might agree with both ends I was borne humble and meeke and so I must dye So let me live O Lord remembring the shortnesse swiftnesse preciousnesse and irrecoverablenes of time that is past is gone that to come is uncertaine time present is minâ— which I desire so to spend that it may appeare I had grace and time together Sect. 4 Fourthly for what all things were made THe blessed God made all things for his owne sake Prov. 16.4 He made them not because hee needed them he was essentially happy without them nor doe the Creatures adde to his glory onely wee acknowledge that is in God already the end God aimed at in the cretion was to make himselfe knowne to the creatures and that the Creatures should acknowledge him and give him glory Reflections 1. What cause have I to seeke his glory 1. Seeke the glory of God as my utmost end by such meanes as his word teacheth mee Cause me oh Lord to confesse my sinnes and so to give glory unto thee to turne from sinne that I may repent and give glory unto thee oh worke faith in my heart and let me be strentghened therein that I may give glory to thee and let my light so shine before men that they may be stirred up to glorifie thee grant that I may honour thee by sanctifying thy Sabbaths and by being fruitfull in grace let my praises glorifie thee and my wealth and my death if I bee called to suffer for thy truth 2. Of all sinnes to take heede of pride 2. Beware of Pride and vaine glory glory belongs to God to us shame and confusion God will not give his glory to another if man doe take it it will bee his destruction Lord purge out all pride and selfe-seeking out of my heart and whatsoever I doe let me labour to give thee all the honour and glory I am able 3. God aimed at his glory in the first place 3. How to aime at glory in his workes I am to aime at my glory in the last place in all my workes First Gods glory must be my aime next I must minde my duty and lastly my glory my reward when I beginne I must looke to the glory of God when I worke I must looke to the rule if I faint or be discouraged or indisposed Heb. 12.2 I may looke to the joy before me the glory prepared for me being the recompence of reward So much in generall Of Angels 1. Of their Nature 2. Of their number 3. Of their office 4. Divers errors concerning the Angels 5. Why Christ is called an Angel Sect. 1 First of the Nature of Angels NAture is the quality and disposition and motion which God variously giveth to the creatures to the heavens a firmnesse to the sunne a brightnesse to the water moystnesse the stone descends the fire ascends men have reason and Angels have swift motion all by nature the Toad is poysonous the Serpent is wise the Dove is meeke all by nature The Nature of Angels is spirituall incorporeall Luke 24.39 without flesh and bones They are 1. Substances 2. Excellent being Spirits 3. Invisible being Spirits 1. They are substances though we cannot make dimensions to measure their length and bredth yet wee learne they are spirituall natures reall substances having a true being a distinct essence 2. They are excellent natures excellent for holines (a) Mark 8.38 excellent for beauty (b) Acts 6.15 excellent for strength (c) Ps 103.20 excellent for wisedome (d) 2 Sam. 14.17 excellent for swiftnesse being said to have wings to declare their swift motion celerity exâ—edition (e) Isai 6.2 Thirdly they are invisible their matter and nature is so pure that our sence is not able to discerne if an Angell were before our eyes in the brightest light with the best advantage we could not see him For a corporeall view cannot apprehend a spirituall object of such an excellent nature Reflexions If the nature of Angels be so excellent Note 1. To admire Gods nature what is the Nature of the Lord of Angels 1. His Nature is uncreat theirs is an excellent but created Nature 2. His nature is independant the Angels nature is by participation 3. Gods nature is his essence and eternall theirs is begun once they had no being 4. Gods nature is every where at once theirs is by locall mutation and limitation 5. Gods nature is Omnipotent Angels can doe much but they cannot doe all things Secondly let me looke to Christ 2. To looke to Christ and there see my advantage he hath advanced our humane nature uniting it to the God-head so that those Spirits and holy natures are content to be Ministers for the good of the members of Christ Our flesh is carried upon high and now Christ which is both God and Man all the Angels of God doe worship him Heb. 1. Thirdly 3. Information I am informed by the Word of God concerning my behaviour towards the Angels both by a negative and an affirmative rule 1. Negatively I must not worship them for it is forbidden Colos 2.18 Rev. 19.10 2. I am not to make Angels my Mediators for there is one God and one Mediator which is Christ by him we are to offer our sacrifices 1. Pet. 2.5 3. Nor am I bound to put my trust and confidence in Angels nor to depend on any particular Angel for my Angel guardian 4. Nor am I to busie my head about the Hierarchie of Angels concerning their degrees and orders 5. Nor am I to looke for audible voyces from Angels nor visible apparisions least I fall to phantasies and delusions preachers not those Angels are our instructors Affirmatively 1. I am bound to beleeve the Angels are excellent creatures of excellent
height of glory I looke for a Heaven above First let mee be heavenly ey'd to read secondly heavenly minded to contemplate thirdly heavenly changed to beleeve to convert to be renewed Sect. 2 Secondly Of the clearenesse of the Heavens IT is the elementary Heavens I now thinke upon they are for clearenesse and purity compared to molten glasse Iob 37.18 And the blewnesse of them to our view is because of the farre distance betweene the eye and the object Reflexions 1. If Heaven be so pure that we see Deut. 26.15 how pure are the invisible Heavens that is a pure place called Gods holy habitation 2. Gods dwelling is pure He will not abide in a sinfull soule nor with a profane heart I must be purged clensed and humbled if I will have God with me Isai 57.15 3. If Heaven be so pure then God himselfe is a pure and holy God 1. John 3.3 4. A pure conscience a cleane heart a sanctified soule is a kind of Heaven on earth When I looke towards Heaven and consider the purenesse of the Element let me desire to be pure it is heavenly and excelent A legall purity I can never obtaine here an Evangelicall purity I must endeavour after to be cleansed from my guiltinesse by Christs blood and from my filthinesse by his Spirit Sect. 3 Thirdly Of the height of the Heavens HEaven is the Throne of God Matth. 5.34 and Thrones are on high Solomon had staires to ascend to his Throne because he sate as Judge above the people 1. King 10.18 19. So Gods Throne is on high The Heaven is high above the earth Psal 103.11 as the large circumference to the little Center the distance is very great men may ghesse at it but not certainely conclude how farre it is Reflexions 1. Feare 1. What cause have I to feare the Lord for as farre as Heaven is above the earth so large is his mercy to them that feare him Psal 103.11 This should enlarge my endeavour after the feare of the Lord. 2. Circumspection 2. God sees all our actions here below for hee dwelleth in the high Heavens and from thence beholds us Psal 33.14 3. Heavenly mindednesse 3. Though the visible Heavens be high yet our humane flesh is carried higher Heb. 4.14 9.24 Christ is ascended farre above all Heavens Ephes 4.10 There I hope to come there I desire my heart may be often Colos 3.1 Sect. 4 Fourthly Of the largenesse of the Heavens THE Heavens for their largenesse are said to bee spred out Iob 37.18 Psal 104.2 Ier. 51.13 The largenesse may be demonstrated three wayes 1. By a visible apparision for wee can see on our Horizon but halfe of the Heavens In the Moneth of March when the Sunne riseth at 6. and sets at 6. wee then may make a tryall 2. By an Astronomicall relation or Geometricall collection the Earth is large yet it is but as the Center to the Heavens circumference 3. By a divine conclusion Heaven is the dwelling of the great God and the receptacle of the Saints Psal 2.4 Iohn 14.2 Therefore the visible Heavens bee large though not so large as the invisible Reflexions 1. God is a great God great Princes are knowne by their great Palaces so I know God is a great God by his dwelling place 2. I perceive a progresse from little to great from the little wombe of my Mother to this great world the habitation of mortals I trust I am going from this little Terrene Globe to the large Heavens the habitation of Angels 3. Though the Heavens are large yet they cannot containe God 1. Kings 8.27 God comprehends all and is incomprehensible himselfe 4. I may be straitned and put in prison on earth but when I leave earth I shall come to a large place above the large visible Heavens called for largenesse a Kingdome Luke 12.32 Sect. 5 Fifthly Of the firmnesse of the Heavens THey are called Firmament for stability Psal 19.1 Our bodies are generated and soone corrupted but the Heavens continue to this day Psal 119.90 91. Reflexions 1. These Heavens we see continue a long time but the Heaven I hope for continues without alteration to eternity A Kingdome it is that cannot be shaken Heb. 12.28 2. Gods Worke is excellent being out spread and firme If a Brazier or Gold-smith stretch out his metall it loses firmenesse and growes to weaknesse Gods workes are admirable 3. Heaven is firme but the Word is more firme Mat. 5.18 Those that looke so much on security doe teach me where to looke for it 2. Pet. 1.19 We have a sure word of the Prophets Psal 93. Sect. 6 Sixthly Of the motion of the Heavens THe earth is fixed and hath foundations Micha 6.2 and hangeth on nothing Iob 26.7 but the heavens have a yeerely monethly daily revolutions Astronomers hold an opinion of divers sphaeres the neerest is the sphaere of the Moone the next where Mercury is the 3. hath Venus the 4. the Sunne the 5. Mars the 6. Iupiter the 7. Saturne the 8. the other Starres the 9. Compasses the rest and turne about every day this is above common capacity but certainly the earth turnes not round as meat on a spit but is fixed and stands still and the heavens are in motion Reflexions 1. I now have found who can make the perpetuall motion men would doe it God hath done it I honour his worke I blame mans folly 2. It is heavenly to be in motion it is earthly to be dull and sluggish I desire to be ready to every good worke Tit. 3.1 and to run the way of Gods Commandements Psal 119.32 3. I shall be of swift motion at last 1. Cor. 15 44. at the resurrection Seventhly Of the heavens dissolution or redintegration AT the last they shall waxe old as doth a garment Psa 102.27 and at the last day shall passe away with a noise 2. Pet. 3.10 and be folded up as a booke or role Isa 34.4 Heâ— 1.12 and shall be disolved 2. Pet. 3.12 the Angels have forme not matter so are everlasting we have matter and forme generation and corruption the heavenly sphaeres have matter and forme of long duration but not for ever whether they shall be annihilated or redentigrated whether brought to nothing or refined and remaine with the earth as monuments of Gods eternall power and wisedome I am ignorant of it and leave it to them more wise to judge Reflexions 1. Oh with what detestation should I thinke of sin It is sin hath tainted this great fabricke and will bring a dissolution 2. There is something will stand me in stead and is of great consequence at that time when all my silver and gold is melted and the world burned that is holinesse which now I must prize at a high rate and pray and labour for it 2. Pet. 3.11 3. If heaven mâ—st be disolved that is so firme then my fraile weake body will soone come to a dissolution I am earth and must
some people have places of eminence others are more obscure and retired Conclusions 1. If waters bee governed by the Moone it may teach us not to despise government it is nature that is refractory grace submits 2. United forces are strong many droppes make a Sea and carries great ships 3. Let me pray for the waters of the Sanctuary the saving graces of the Spirit that I may be cleansed from my naturall pollutions for water cleanseth that my tentation may be allayed in respect of their heate water cooleth that I may be made fruitfull in all goodnesse water causes fructification thus I have a little digressed from the moone to the waters it being an element I am much conversant withall So much of the Moones regiment Of the Starres 1. Of the time of their creation 2. Of their exceeding greatnesse 3. Of the multitude of the Starres 4. Of their use and service 5. Of the glory of the Starres 6. Other Questions resolved concerning Starres Sect. 1 First Of the time of their creation THe Starres were created in the beginning of time in the fourth day of the world Gen. 1.16 1. The Starres are ancient yet usefull they do keepe their vigor and brightnesse to this time to teach mee if I live to be old to flourish in my age to keepe my vigor and zeale 2. The fourth day after the creatures beganne to come to order then the Starres were made to teach me this that at the first I am but a confused Chaos then comes conviction as the first light but when I come towards perfection endeavour to separate my affections from my sinnes and there is a Firmament of heavenly mindednesse in my upper region now there is knowledge and judgement and sanctified reason set up by the Lord to shine orderly in my hemisphaere as the Sunne Moone and Starres Before the fourth day there was a light for the day but none for the night Now lights are made for the dark to teach me now there is no time but I should behold Gods workes I may in a darke night see the army of heaven above my head and so take occasion to praise my Creator The fourth day were Lights made there was light before but now more excellent and durable lights Let my last workes be my best and my progresse be such that my conclusion be most excellent and honourable The fifth day the Starres were made now if a man be within doores there is a Candle if he go forth there is Starre light God loves the prosperity of his creatures day and night have we externall light from Heaven I desire a perpetuall spirituall light from the God of Heaven Sect. 2 Secondly of the greatnes of the Stars TO leave all Astronomicall conjectures I may conclude the Starres are of an exceeding greatnesse else it were unpossible to see them they are so farre above us Applications 1. Greatnesse and Goodnes may be together God is great and good so are the Stars so have some men bin great and good as Iob David Iosias such men are honourable alive and being dead men speak of them and their goodnes both together 2. Cron. 32.32 2 Chron. 32.32 2. The Stars are great in quantity yet do seeme smal to the beholders so are the godly great with God smal in account of the World greatly dignified with heavenly graces protected with Angels yet slighted of the World and of little account 3. The Stars are small to our sence yet great to our reason the senses are no fit Iudges of the things a far off or aboue us he that walkes by sense only is a sensuall man he that is guided by reason is a rationall man hee that hath the light of faith excels them both Sect. 3 Thirdly of the multitude of the Stars THey cannot be numbred Jer. 33.22 If we looke up we may behold the army of them and conclude they are exceeding many But how many that exceedes our humane capacity here the best Arithmetician is at a non-plus Applications First seeing I cannot number the Stars for t is impossible it is my wisdome to number my dayes for that is profitable to humble and weane my heart from pride and wordlines 2. As the multitude of Stars discovers to us our impotency so it discovers both Gods wisdome and omnipotency his wisdome Psalme 147.4.5 verses Hee counteth the number of the Starres and cals them all by their names his wisdome is infinite his power Iob 9.9.10 he doth great things and unsearchable yea maruailous things without number these considerations are raysed on his making of the Stare 3. It may comfort us in this that many shal be saved Gene. 22.17 Beleeuers shal be as the Stars for multitude Though compared with Reprobates they are a little flocke yet in themselves they are innumerable 4. The spacious Heavens are al over bespangled with Stars to shew the perfection of Gods workes with glorious ornaments and it shewes Gods bounty to us below which at sea and land every where enjoy the stars for profit and delight Sect. 4 Fourthly of the use of the Stars FIrst they are for ornament 2. They are for distinction of day and night 3. To shew the seasons of the yeare 4. They be signes of weather 5. They have an influence on the inferiour things here below Considerations applicatory First the Stars are for ornament and ornaments are for welbeing and do come from riches First God gives a being then a welbeing he gives a being in grace and sayth to the Soule live then he gives endowments and comely ornaments Ezek. 16.11 If once I have a being in grace I shall have an honourable being at the last therefore I must hope and waite 2. I am to admire Gods riches and bounty hee hath made for himselfe and doth enioy the Heavens earth and the seas with all their ornaments Rich men have great variety and every roome is furnished wee admire them too much lâ—t us admire Gods magnificence and riches his royalty and bounty in all his workes 3. Ornaments are not unlawfull Solomon had his Throne with carved Lyons by the stayes which were for ornament soft rayment may be in Kings houses Ioseph had a party coloured coate Gen. 37.23 and a ring and a chayne of gold Gen. 41.42 people may use them according to their dignity These Cautions are needfull 1. That they be rather cast on us by some act of Gods providence not eagerly cared and sought for 2. That we avoid garishnes and neglecting modesty 3. That we in cost on them exceed not our abillity 4. That we mind them not so much as we do the inward graces and ornaments of the soule 5. That we take the ornament God gives that wee take heed of the pride God hates 6. That every day wee be not brave like Dives we that are inferiour people 7. That we lay them aside in times of humiliation Exodus 33.4.5 verses Secondly The Stars are for distinction of day and night the
comfortable in his presence and promises mercies and favours 4. If a man doe but open his mouth the ayre fils it so if we open our mouth to God and pray in faith God hath promised to fill it Psal 81.10 5. If a man be buried in the earth the ayre leaves him and he putrifies and rots so those men are wholy earthly minded suncke under earthly cares buried in earthly desires and in worldly hopes God leaves them and they rot decay and perish 6. A man that hath good ayre is in possibility of health and chearefulnes but hee that enioyes communion with God hath certainty of soules health and shall have so much comfort first or last as shal exceed worldlings Sect. 4 Fourthly of the usefulnesse of the Ayre IT is so usefull that we live in it and cannot live without it t is more usefull then fire and water friends or mony with the ayre we do eate and drinke and sleepe worke walke play and refresh our selves ayre is usefull in prison in sicknesse at all times in all places the ayre is with us in contempt in disgrace in all miseries the ayre will visite us abide with us offer it selfe to goe downe to our Lungs and refresh us Conclusions 1. How good is God that makes the Aire so common the poore Plough-man hath a better portion in it than the rich Citizen The Aire is Gods doale to the world all share in it the dogge the horse the swine are not deprived of it yet it is more pretious than the gold of Ophir the Rubies and Pearles are not to be compared with it were it not to bee had without price a man would part with all his substance for it and purchase it with his chiefest treasure yet God in bounty makes it common and more plentifull than the stones of the street O blesse his name for ever 2. The Sunne is the cause of the usefulnesse of the aire for of it selfe it is both cold and darke so 〈◊〉 my soule without grace both darke and cold till God doe shine on me with light and heate 3. Let me learne of the aire to be usefull that others may have benefit by me endeavouring to behave my selfe so toward my governours my family my kindred my neighbours toward the poore the weake the strong that I may be usefull to all so shall I not live without being desired nor dye without being bewailed my enemies will wish to be like to me and my friends will rejoyce to speake of me and my conscience will speake for me Sect. 5 Fifthly of the continuance of the Aire THe aire and all things are continued by an upholding providence of God Psal 119.90.91 Good things in their want doe breede desire in their enjoyment they bring delight comfort and contentment Conclusions 1. As the Aire is constantly continued so is the love of God to his people our sinnes if we repent deprive us not of it Psal 89.33 nor our afflictions Psal 91.15 nor yet death it selfe Rom. 8. ver 38. The loue of God compasses us and continues with us as surely and as sweetly as the ayre we do breath in 2. God takes not away this useful Creature but continues it I must learne of him not to take away from men that which is most usefull that which they cannot well bee without To take a poore mans tooles to pawne or his bed-cloathes or garments and keep them is somwhat harsh To with-draw maintenance from my teacher to take away the good name of my brethren to be a meanes to keepe bread from the Market or preaching from the people is not the Divine but the diabolicall nature 3. The aire is continued amongst others to them that are evill and sinne against God and blaspheme his name To teach me not to doe the worst I can to those which are evill and doe me wrong but to be patient toward them and to strive to overcome them by supplying their wants and necessities 4. At night the aire hath his being though it wants the well-being to me that is it doth want light and heate so grace may give me a being though I want the comfort and exercise for my well-being but the sunne-shine of favour brings feeling comfort and joy Sect. 6 Sixthly Questions resolved about the Aire Quest 1 WHere doe you prove the Aire was created Answ The aiery region is called heaven There are three heavens the Imperiall heauens where the Angels are and Elementary heavens where the Sunne Moone and Starres are and the Region of the Aire where the Fowles doe flye called the Fowles of heaven Mat. 13 3◠which heaven is the aiery region When God made the Firmament he made the aiery region Quest 2 How is Sathan said to be from beneath Iohn 8. Yee are from beneath ye are of the Divell saith Christ Yet in Ephes 2.2 he is the Prince that hath his power in the aire Answ There is beneath in place beneath in dignity a Lord may be beneath a slave in place the slave may be in the chamber above him there is beneath in respect of dignity so the people are beneath the Prince Sathan is from beneath in respect of cursednesse basenes and indignity Quest 3 How are the clouds supported by the aire seeing the aire is more thinne and pure doth the weaker uphold the stronger Answ The Lord upholds all things by his power the earth he hangs upon nothing he is not tied to meanes nor to give a reason of his doings the Clouds are upheld it is so but by what meanes our ignorance of it is no vice in us Quest 4 Have fishes aire in the seas and rivers Answ As the wind blows where it listeth and we know not whence it comes nor whither it goes so it may be said of the aire how it penetrates or commixes it selfe with a contrary element what path it hath under water what aire fishes have or whether they breath by the Gills we may question but should avoyd curiosity and never looke for full satisfaction Quest 5 Are not some Masters of families to be blamed that being able in state they are so grosly worldly minded that they deprive themselves of the fresh aire and also their wives and children and servants and let them have no time or too little time to refresh themselves Answ They deprive themselves of a sweet blessing and demonstrate to the world what a hard master their Lord Mammon is that taskes them so hard and makes such drudges of them for the fresh aire cheeres their spirits farthers their health encreases their appetites abroad neare the City or farre off as they goe they eate of the fruites of their labours rejoyce their children encourage their servants if they have grace glorifie God in his workes doe good by conference and example amongst the countrey people returne to their home and with a fresh Career with cheerefulnesse and activenesse they fall againe to their trades and callings their whet proves no
together and runnes round Thirdly other windes doe continue longer in motion the Whirle-winde parts assunder and is sooner dissolved Quest 6 What thoughts are we to have when wee doe thinke on the winde or feele it Answ Such as these or the like 1. To think of Gods goodnes which now opens his treasures and sends forth the winds to us 2. I should have thoughts of obedience for the windes obey Christ 3. I must beleeve more than I see I cannot see God nor Angels nor my owne soule nor the Winde yet beleeve all this to be 4. I may thinke of my mortallity for my life is as the winde that passes away Psalme the one hundred and third 5. I should desire the Spirit of God which as the winde blowes where it listeth to blow on my soule that I may be truely regenerated and so flourishing in grace that I may bee as a garden Iohn 3. Cant. 4.16 Quest 7 How are wicked men like the winde Answ 1. In their rage and malice the blast of the mighty is as a storme Isaiah Chapt. the twenty fifth verse the fourth 2. In their mutability the windes are variable and inconstant so are wicked men in their words Psalme 5.9 in their deedes therefore compared to a broken tooth or sliding foote and wee are fore-warned not to put confidence in them Mich. 7. 3. The windes are in all parts wheresoever we goe and the wicked walke on every side and are in all places Psal 12.8 Quest 8 How are the wicked like a storme in their malice and persecutions Answ 1. A storme comes of windes and water two contrary elements so wicked men are sometimes differing among themselves yet joyne both against the godly Manasses against Ephraim Ephraim against Manasses both against Iudah Isaiah Chapter the ninth verse twenty one 2. A storme comes often times in secret when men are asleepe so wicked men come on the godly at unawares Psal 11.2 3. The storme comes to spoyle and undoe men so the wicked will spoyle and undoe the godly as saith the Prophet they will undoe a man and his heritage 4. The storme doth wet but not wound us so the persecutions of the wicked doe wet our cheekes with teares but hurt not our soules 5. The storme is not in all places nor lasts alwaies nor is the rage of the wicked on all persons nor all times Revel 2.10 Sathan shall put some of you in prison some not all and yee shall have tribulation tenne dayes not alwaies the time is limited Quest 9 Why are the godly resembled to a garden and the Spirit to the North and South winde Cant. 4.16 Answ 1. As in a pleasant garden that with sweete gales of winde hath prospered there men doe take pleasure to walke so Christ takes delight to be among his gracious people 2. In such a garden is variety of hearbs and flowers fruits and spices so in the people of God are variety of gifts and graces 3. Such gardens are fenced and walled so Gods people are protected and defended 4. Such gardens are weeded and watered so Gods people are purged and instructed 5. In such gardens is beautifull order so it is with Gods people in their severall places they performing severall duties medling each Christian with their owne businesse are in a beautifull order 6. As such a Garden seemes dead in winter yet there is life at the rootes so Gods people doe seeme dead in afflictions yet there is grace in their hearts 7. The garden is the most beloved plot of ground though the owner have much land so the people of God are beloved above others though all the earth be the Lords 8. A blinde man and one that cannot smell hath small felicity in such a garden so those Sathan hath blinded and those that have no spirituall savour doe finde small comfort or felicity in the company of the goâ—ly though they bee excellent in graces and the gales of the holy Spirit as the North and South winde hath blowne upon them Thus having gone thorow with some digressions and many imperfections the Heavens the Sunne the light before the Sunne the Moone the Stars the Aire the Clouds the Raine-bow the Raine the Earth the Water the Fire the Windes I here make an end of these Meditations and conclude the few leaves ensuing with Meditations of Man in whom is the Compendium of all the reste he hath matter and substance with the Heavens reason with the Angels light with the Sun a parcell out of the earth sence with beasts growth with trees I had almost forgot sin with Divels The Exordium ALl our thoughts can reach unto may be considered in two heades The Creatour and the creatures The Creatour is knowne to us in his Essence and his Attributes the creatures are two wayes considered invisible and visible the invisible two wayes either the habitation or the inhabitants the habitation expresse two wayes made though without hands and glorious the glory expresse two wayes in the perfection and perpetuity the perfection two wayes freedome from all evill the presence of all good The Inhabitants considered two fold the Angels and Saints the Angels considered two wayes in their Nature and office their Nature considered two wayes in the puritie and celeritie their purity is considered derivately and comparatively their office is two fold to praise GOD to doe service to the Elect their praises are these two wayes considered as t is sincere and perpetuall their service to the Elect is unseene and certaine Againe the Angels are considered in their number their number is knowne to GOD unknowne to Man the Saints are considered in their Soules there in their bodies here in the grave onely two excepted Henoch and Elias whose bodies are in Heaven before as types of Christ as evidences of the Resurrection The visible creatures are two fold the Heavens and the Earth the Heavens are two wayes considered in their sphaeres and orbes or in other phrases the Heavens and their ornaments the Heavens are considered as out-spread and firme the orbes are two fold the Sunne and the Planets the Sunne is considered in his light and swiftnesse in his light is two things as t is the fountaine and as t is communicated the Moone is considered in her mutation and blemishes the Stars are set forth in multitude and glory The Earth is considered singly or coniunctively coniunctively by a Synecdoche as t is land and water making one globe The waters are considered in the Sea in the Rivers the Sea is considered in his bounds in his motion the motion is considered in the flowing and ebbing the bounds are considered in the stabilitie and perpetuitie The Earth is singly considered in the substance and dependance the dependance on Gods power in the Aire the substance in the massinesse and riches the riches latente or patente the patente invegatives or the sensitives the sensitives have life and feeling the vegatives are part in the earth part above the earth
the senses be in the Head Section 1 First the Head is obvious most seene IT being placed on the bodie high things we soone perceive as a hill or mountaine or tree so presently wee looke on the face and espie frowning or smiling deformitie or beautie Conclusions 1. There be three Heads Mysticall Politicall Naturall Mystically Christ is the Head of his Church which he hath redeemed Politically the Prince and Governours be Heads So are Masters of Families the Heads of their Families Naturally the Head of the body is the Head and Chiefe As my mysticall Head is obvious not onely to the Angels and Saints in heaven by vision but to the Saints on earth by Faith Heb. 2.9 Wee see Iesus Crowned c. So is my naturall head to all Spectatours As I am the Head of a Familie I am obvious to GOD who sees my faylings and forgives mee to my Conscience who sees and checkes me to men who see and censure mee 2. My Governours as Heads Politicall are obvious God give them Grace to be good examples then wee the people may looke on them and learne vertue and godlinesse wisedome and moderation 3. LONDON is an Head Citie as the Head of Aram was Damascus Esay 7.8 And a Citie obvious to the Land O that they might see here Pietie and Godlinesse Temperance and Justice and lesse pride riot and wantonnesse Section 2 Secondly the Head is honourable and the members are honoured for the Heads sake THE Naturall Head is honourable so is the Politicall 1 Pet. 2.17 Kings must be honoured 1 Tim. 6.1 Masters must be honoured but Christ who is the mysticall Head of his Church he is to be honoured above all Conclusions 1. Loftie lookes will not honour my Head but Wisedome will make my face shine Eccles 8.1 And modest cariage to men and devotion to GOD is the exact way to make my head comely and honourable 2. As a Governour and Head of a Familie my honour is to give example of Pietie moderation diligence mortification patience and zeale 3. I raise my thoughts to Christ who is most excellent in dignitie and honour he that is Head of the Church is the most excellent 1. The Politicall Head is subordinate he is absolute and independant 2. Men rule those that have a present being Christ is Head of them departed and of them yet unborne 3. Men are Heads by Government Christ is Head by Influence 4. Men governe often uniustly but Christ alwayes righteously he is most honourable Section 3 Thirdly the Head is united to the Body The Anatomists say in the Head and necke be 125. muscles there is a neare and strong and inseparable union betweene the head and the bodie There bee foure Unions considerable 1. A Naturall betweene the head and the body 2. Matrimoniall betweene man and wife 3. Divine betweene the two Natures of Christ. 4. Mysticall betweene Christ and his members Conclusions 1. My feete and toes though farthest off are united to my Head being members 2. If I be a hundred miles distant yet I am united to my wife in the Matrimoniall bond 3. Christs God-head and Manhood make one Christ as soule and bodie make one person 4. I am Mystically united to Christ though he be in Heaven and I on earth Section 4 Fourthly the Head conveighes Influence to the rest of the body All the nourishment is received into the head and so conveighed to the members the head lookes out takes care for the whole bodie so in the Politicall or oeconomicall Head Dignitie and Dutie are copulatives Conclusions 1. Not to envie them in Dignitie they have honour but accompanied with cares and great accompts 2. To love my Governours and to labour to preserve their lives credits and comforts from them I have direction and protection let me returne my prayers love and service 3. I will shunne irregularitie t is Iesuiticall and Brownisticall I must learne to submit where men crosse not God In things indifferent their part is to direct mine to obey 4. Christ is the Head a quickning Spirit 1 Cor. 15. Iohn 1. Of his fulnesse we all receive All good desires motions inclinations all Grace and goodnesse life and spiritualnesse is derivative from this Head Who is blessed for ever Section 5 Fiftly the Head is sensible All the senses are in the head though not all onely in the head for the touch is all over the bodie Conclusions 1. Christ our Head is sensible in their troubles Of old he was troubled with them Esai 63.9 And in the New Testament he saith to Saul Why persecutest thou mee Acts 9. 2. Godly Governours are sensible of the estate of their people as David 2 Sam. 24.17 What have these sheepe done Let thy hand be against mee and my fathers house 3. The Naturall Head is sensible of the wrong done to the members the Tongue will speake the Eie will weepe the Eare hearken for a remedie So much of the Head Of the Eyes of man 1. The cause of Seeing 2. The benefit of the Sight 3. The miserie of Blindnesse 4. The gracious employment of the Eyes Section 1 First Of the cause of Seeing THE Naturall cause is from the spirits comming from the Optick Nerves into the Apple of the Eie wherein there is a Crystalline humour which receives as by a mirrour the kindes of colours and the figures numbers motions of bodies The Nerves of the Eie are seated betweene the place of the Originall there is a meeting like the forke of a tree and the spirits meete together so the Obiect is one otherwaies all things would seeme double to us Anatomists say there are six inner parts of the Eie 1. The Fat which is placed above the Eie for to defend it from cold to keepe it from the hardnesse of the bone and to fill up the distance of muscles to further the quick motion 2. The Glandule is seated in the upper part of the Outer Corner lodged in the Fat and full of moisture to helpe the Nimble motion 3. The Nerves being in Number six whereof foure be straight and two Oblique or winding 4. The Tunicles are six in number The first Adnata membrana the utmost pannicle which cleaves to the Eie and makes it firme The second is Cornea t is firme and bright The third is Vvea which some count the fourth thinne Membrane wee see our selves in the Apple of ones Eie from the hole of Vvea The fourth is Membrana Pupillaris the membranous Circle compassing the Ball or Apple of the Eie The fift a Cristalline humour The sixt like a spiders web 5. The Humours There is first the watrie humour secondly a crystallick humour the third is like moulten glasse exceeding the other two in quantitie 6. The Vessels of the Eie either externall from the veines that nourish the Eie or internall from Chorion and Cerebellum there be two Nerves appointed for the Eie one for sight called Opticus the other for motion called Motorius And now I
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
more we bridle our tongues the more wee grow towards perfection Iames 3.2 Therefore we are to have a speciall care that our words 1. Be fewer for number of them 2. Better for the nature of them 1. That we speake of God with more reverence 2. Of men with more charity of our selves with modesty 3. Of the World for necessity 4. Of Religion with alacrity Wee must labour for more salt of grace to season our words and for more Rules of Wisedome to order them then joy shall come to us from our Answers and piety and sanctified reason will issue out of our mouthes and it will appeare we are proficients in the schoole of Perfection Sect. 4 Fourthly Applications to edifie 1. IT is an approved way to humble our selves to looke on Gods Perfections and our owne manifold imperfections God is light we darknesse he is Almighty we impotent he is eternall we but a moment in the condition of mortall life he is good we evill he is holy we are polluted he is most wise we are foolish and ignorant and as beasts before him he hath all perfection we have all imperfection 2. To serve God who is â—â—rfect and alsufficient he hath sufficiency selfe-sufficiencie sufficiency for others and sufficiency for all things he can enrich his servants he is a perfect and alsufficient God Gen. 17.1 3. To admire and wonder at the perfection of the Lord who is 1. Perfect without comparison in the superlative degree none is like to him 2. He is without imperfection light without darknesse strength without weaknesse wisedome without ignorance 3. God cannot lose his perfection not in the least degree 4. He is a perfect Essence not having best and worst he cannot have addition 5. Hee needes nothing to keepe him as he is or to augment his perfection but our perfection admits of comparison it is accompanyed with imperfection we are capable of ecliples desire addition and meanes to support us therefore admire Gods Perfection that so farre doth excell us 4. Desire and long for that place where all imperfections shall be abolished and such perfection as we are capable of shall be obteined Of Invisibility 1. What Invisibility is 2. How God is said to be Invisible 3. How creatures are invisible 4. Questions answered 5. Applications to edifie Sect. 1 First What Jnvisibility is THe word signifies that which cannot be seene A thing may be invisible two wayes the one when something is betweene the eye and the object or the object is too neare or too farre off The other because the object is so pure cleare and spirituall that no secondary helpe can make it obvious We see not when a Curtaine is drawne or if a thing be behinde a wall or a mountaine the object may bee visible in it selfe but occasionally by reason of some medium is hid from us Also a thing too neare the eye we discerne not wee cannot see our eye-lid because it is too neare Againe we see not that is farre off and a great way remote from us as a mountaine twenty thirty or forty miles because our naturall view and prospective view hath his bounds which we cannot exceede all this while the defect is not in the eye but the object is either hid or too neeare or too farre In respect of the object there is an invisibility which being thinne pure and spirituall all advantages cannot make it visible That which makes a thing visible is light for in the darke wee see nothing also it must be convenient light for if the eye bee in a perfect Sunne-beamâ— it would see nothing therefore it must bee a convenient well-qualified light in the Moone-light wee see onely grosse things in the day light wee see all colours formes and shapes but there is a more exact light that Ingravers and Jewellers use through a glasse of Water from a Candle Take the best advantage from Nature and art take the best sighted man in the best qualified light naturall or artificiall yet he cannot see a Spirit because of the purenesse and thinnesse of the matter whereof it is made So much what Invisibility is Sect. 2 Secondly God is Invisible THer of Tim. 1.17 To the King everlasting immortall Invisible No man ever saw him Iohn 1.18 nor can see him and yet live Exodus Chap. 3â— 20 Sect. 3 Thirdly The Creatures are invisible 1. THe glorious Heavens are invisible if the Element were drawne away as a Curtaine the imperiall Heavens are of so exceeding brightnesse that the glory of them cannot be discerned but by a glorified eye In his light we shall see light hereafter not onely of knowledge joy and comfort but the light of vision Psal 36.9 But whilst we be here it is invisible 2. The Angels are Spirits Heb. 1. ult of a pure substance not compounded of the foure Elements so are invisible 3. The Winde is invisible the same word that signifies a Spirit signifies the Winde so that we may heare the sound but cannot see it Iohn 3.8 4. The Soule of man is invisible both in conveyance in being and in departure 1. In conveyance some thinke wee have our Soules conveyed to us by participation as one Candle lights another some thinke that our Soules come by propagation as a man to beget a man body and soule some thinke that the soule comes by infusion when the body is formed then God infuses the soule and so the child is alive But when all is disputed little is concluded it is an invisible worke and hid from us Eccles 11.5 Thou knowest not the way of the Spirit 2. The Soule is invisible in being and continuance in the body men heare it speake by the tongue and worke by the hand and goe by the feete as in a Watch the spring within moves the wheeles and wee doe see the point of the Dyall So it is with the Soule wee see it is but how it is we know not It is a Spirit Psal 31. â— Heb. 12.23 and therefore invisible 3. The Soule is invisible at the departure No dying mans soule was ever seene when it went away because it is a spirit Sect. 4 Fourthly Questions answered Quest 1 HOw is God invisible Moses saw him face to face Exod. 33.11 Answ It is spoken by way of comparison God spake with Moses more familiarly than with the people to whom he spake from the Mount Exod. 20. yet Moses stood betweene God and the people Deut. 5.5 God spake to him without a mid-man Numb 12.8 As for his sight of God it was but of his back-parts Exod. 33.23 Hee saw so much as hee was capable to conceive The Prophets had visions Isai 6. Ezek. 1. Dan. 7. not of Gods Essence that the Seraphims cannot behold Isai 6.2 but such apparisions and similitudes as they were able to behold and capable to conceive Quest 2 By what Reasons can you prove God to be invisible Answ 1. The blessed Angels cannot behold him Isai 6.2 much lesse can man
with his bodily eyes 2. God is a Spirit Iohn 4.24 therefore invisible 3. If God were visible wee should see nothing but God for he fills Heaven and Earth Quest 3 Shall not our eyes see God in the life to come Iob saith With these eies I shal see him And Christ saith The pure in heart shall see God Math. 5. Answ Iob in Heaven with a glorified eye shall see Christ in his Humanity and the pure in heart shall see God with the eye of the body to satisfaction but with the eye of the minde more clearely in neither they shall comprehend his Essence in both they shall have a fulnesse of vision farre beyond that we can conceive in this life He that goes to the Sea may fill his vessell yet leave the Ocean behinde him We shall see so much as wee shall say we have enough our vision shall be so great that it is called the beatificall vision Quest 4 How is Christ married to his Church and yet they never saw each other on both sides Answ There is a consent of both parties Christ gives himselfe to be a Husband the Church gives her selfe to be his Spouse there is the Fathers consent and his giâ—t of her Iohn 17 24. on the Sonnes demand Psal 2.8 There is the pledge of our faith at Baptisme and the Lords Supper and he promises in the Covenant of Grace to bee our God there are reciprocall affections and the conjunction is reall yet spirituall As for sight hee sees us with his all-seeing view wee see him with the eye of faith Heb. 11.27 which sight of faith makes us to rejoyce 1. Pet. 1.8 Our joy proceeds from our Union without the which we had no sound consolation Quest 5 Were it not a great helpe to our devotion to have some Image before us because God is invisible Answ To have an Image of God to helpe our devotion is forbidden Deut. 4.23 2. It is unprofitable Isai 44.10 3. The Image drawes the minde downe for the minde doth much follow the eye 4. â—t is against Gods nature who is a Spirit 5. It is not possible to make an Image of God Object God made man in his image Answ The Image was Knowledge Colos 3.10 and Holinesse and Righteousnesse Ephes 4.24 That was the image not the Substance of the Soule for that is not lost but Gods Image was lost The soules of the wicked are without Gods Image till they be renewed So then the Image are divine qualities which Paâ—â—â—ers and Carvers know not how to cut out or draw Quest 6 Doe divels see each other and doe Angels see them Answ It is likely that they doe it is naturall for each species to know his like and â—ngels have combats with them Revel 12 therefore see each other Quest 7 Can the â—oule see an Angell or devill Answ Not in their owne Nature but in some similitude for their substance is spirituall and not obvious to the bodily eye Quest 8 How may we know when Sathan tempts us because we cannot see him how differ his tentations from our owne corruptions Answ 1. His temptations of that kinde are against the light of nature as that there is no God or that he is not gratious just and merciful c. 2. His temptations are to the ruine of nature as for a man to kill himselfe causelesly 3. The temptations come rushing suddenly our corruptions entice by degrees by mentall contemplation or outward objeâ—ts 4. He resists holy duties by injecting false reasonings in the minde tâ—at God is dreadfull we sinfull unworthy and shall have no assistance nor acceptance 5. He workes discomforts in the heart by hiding the consolations presenting judgements to the minde and threatnings to make us give over a godly course or walke heavily Quest 9 Cannot Sathan appeare visible Answ No not in his owne nature but he may by permission use some of the creatures as a Serpent to Eve or may use the foure Elements to forme and apparition as in the body of Samuel or rather the likenesse of Samuel or he can delude the sences as the Serpent cast downe before Pharaoh Moses Serpent was true the Magitians was but a delusion a deceiving of the sences Quest 7 May not the Heathen object against us Where is your God seeing he is invisible and cannot shew wee him We can answer them thus Answ 1. Their question comes from grosse ignorance 2. We can tell them where our God is He is in heaven Psalme 115.3 3. We retort to them where is your God if they can shew him to the eye he is no true God because he is visible and shall be perishing Ier. 10. Sect. 5 Fifthly Applications to edifie 1. TO praise God as for other excellencies so for his invisibility 1. Tim. 1.17 2. To learne to walke by faith as if wee saw him who is invisible Heb. 11.27 3. To remember him though we see him not to remember him with affection to love him though wee have not seene him and to rejoyce in him as we are beleevers 1. Pet. 1.8 4. Would we see the Invisible God then let us behold his invisible power and God-head in his workes Rom. 1.20 Would we see him hereafter then let us labour for pure hearts that we may be rewarded with the vision of God Matth. 5.8 5. Here is comfort against invisible enemies we have the invisible God and invisible Angels to helpe us wee have promises of invisible things to encourage us we shall have invisible rewards to recompence us 6. Let us minde more invisible things desire more invisible favours send vp invisible desires let the glory of all visible excellency be blasted and let us raise our mindes to things more excellent and invisible 7. Observe Gods workes they are invisible in operation but visible in manifestation they are hid and unseene in operation both the works of nature Eccle. 11.5 thou knâ—wst not the way of the spirit nor how the bones are fashioned in the wombe and the worke of grace Iohn 3.3 These workes done secretly are manifested in mans birth and regeneration If we will follow God let us strive to get the inward worke of grace to be wrought in the secret parts of our hearts and soules to bee inwardly adorned with humility and wisedome and heavenly mindednesse with love zeale patience and contentment Then outwardly to manifest the same by gracious speeches and good workes that the invisible graces of God may have a visible declaration among men thus shall wee resemble the invisible God as the drop doth the Ocean Of Wisedome 1. What Wisedome is 2. Of the wisedome of creatures 3. Of the wisedome of God 4. Applications to edifie 5. Questions answered Sect. 1 First What Wisedome is IT is the better perceived by comparing it with those vertues which are neare to it and like it as Knowledge Prudence and discretion Knowledge is to perceive to comprehend or see Scientia it is gained by the eye or eare or