that Petition and so when evils are praied against their causes occasions and events are praied against 5. What we pray for we ask not for our selves alone but for others specially our brethren in the faith There be three parts say some of the Lords Praier the Preface the Praier it self and the Conclusion Others say two the Preface and the Praier it self consisting of Petitions and the conclusion containing a confirmation of our faith joyned with the praising of God and also a testification both of our faith and the truth of our desire in the word Amen The Preface is laid down in these words Our Father which art in heaven The Petitions are six in number all which may be reduced unto two heads 1. Gods glory 2. Mans good The three first Petitions aim at Gods glory as this Particle Thy having relation to God sheweth The three last Petitions aim at mans good as these Particles Our Us having relation to man imply Of those Petitions which aim at Gods glory The first desireth the thing it self Hallowed be thy name The second the means of effecting it Thy Kingdome come The third the manifestation of it Thy will be done in earth as it is in heaven Of those that aim at mans good the first desireth his temporal good Give us this day our daily bread The two last his spiritual good and that in his Justification Forgive us our trespasses as we forgive them that trespasse against us 2. In his Sanctification And leade us not into temptation but deliver us from evil In the Conclusion or form of praise three things are acknowledged 1. Gods Soveraignty Thine is the Kingdome 2. Gods Omnipotency And the Power 3. Gods Excellency And the Glory All these are amplified by the perpetuity of them For ever which noteth out Gods Eternity The entrance or preparation to the praier contains such a description of God as is meet for us whensoever we addresse our selves to praier to have him in our hearts Christ leads us here to direct our Petitions in the terms of affection faith and fear in the terms of affection while we call God Father in the terms of faith whilst we call him our Father and by faith make him to be ours in Christ Jesus and in the terms of fear whilst we acknowledge his power in heaven and earth M. Wischart on the L. P. The Preface containeth a description of God to whom we pray taken 1. From his relation to us that he is Our Father 2. From the place where his Majesty principally appears that he is in heaven The former signifying especially his love the other his power the one his goodnesse the other his greatnesse therefore he is both able and willing to grant our requests A due consideration of these both together is a special means to preserve in us both confidence and reverence Our Father Father is taken 1. Personally My Father is greater then I. 2. Essentially so here God is a Father to us only in Christ and in him only w◠are adopted and born again Ephes. 1. 5. Iohn 1. 12. Gal. 4. 4 5. Adoption is an act of the free grace of God the Father upon a believer accounting him a Sonne through the Sonship of Christ. All by nature are strangers and enemies to God have lost their Sonship Adoption is to take a stranger and make him his Son Extranei in locum liberorum samuntur saith the civil Law 2. It is an act of the free grace of God the Father none but he hath power to adopt Ephes. 1. 5. 1 Iohn 3. 1. Men adopt because they want a posterity God had a natural Sonne and the Angels which never sinned were his Sonnes by Creation 3. An act of God upon a believer none are adopted but believers Iohn 1. 12. Gal. 3. 26. till then we are enemies to God 4. The nature of Adoption lies in accounting a man Sonne and that by God 1 Iohn 3. 10. 5. Through the Sonship of Christ imputing Christs righteousnesse to us makes us righteous God accounts you also sons through Christ he gives you the priviledge of sons Iohn 1. 12. It is lawful and sometime profitable for a childe of God to say in his praier My Father to declare his particular confidence not his singular filiation yet it never ought to be so used exclusively in respect of charity but we ought usually to call upon God as our Father in common In secret praier which a man makes by himself alone he may say My Father or my God but not in publick or with others yet in secret praier there must be that love and affection toward others which must be expressed in publick and with others If God be your Father know your priviledges and know your duty 1. Know your priviledges a Father is full of pity and compassion Psal. 103. 13. a Father is apt to forgive and passe by offences Father forgive them said Christ Matth. 6. 14. a Father is kinde and tender good and helpfull you may then expect provision protection Matth. 6. 32. an inheritance from him Luke 12. 32. As he gave his Sonne in pretium for a price so he reserveth himself in praemium for a reward Tam Pater nemo tam pius nemo saith Tertullian Gods love towards us is so much greater then the love of earthly parents as his goodnesse and mercy is greater Isa. 49. 15. 63. 15. Psal. 27. 10. Luke 11. 13. 2. Know your duty Where is the filial disposition you expresse towards him do nothing but what becomes a childe of such a Father Rules to know whether I am the childe of God or have received the Spirit of Adoption First Where ever the spirit of Adoption is he is the spirit of Sanctification 1 Iohn 3. 8 9 10. Secondly Where the spirit of Adoption is there is liberty 2 Corinth 3. 17. Psal. 51. 12. Thirdly The same Spirit that is a Spirit of Adoption is a Spirit of Supplication Rom. 8. 15. Fourthly This works in that mans soul a childe-like disposition makes one tender of his Fathers honour willing to love and obey him Fifthly It raiseth up a mans heart to expect the full accomplishment of his Adoption Acts 3. 19. 1 Iohn 3. 16. Rom. 8. 32. He desires to partake of the inheritance to which he is adopted Heaven is a purchase in reference to the price Christ hath paid an inheritance in reference to his Sonship Isa. 63. 15. Which art in Heaven In Heaven sets forth his Greatnesse Psal. 12. 4. Gods Being Majesty Glory Ioh 4. 19. Heaven is all that space which is above the earth of which there are three parts Coelum Aëreum Gen. 1. 8. Aethereum Gen. 1. 14. Empyreum Acts 3. 21. The first Air in which are the Birds Fowls of Heaven The second is that Heaven wherein the Stars are which are called the hoast of Heaven The third is the seat of the blessed and throne of God called
of that seeing a man may do the secret will of God and perish as Iudas 4. A man may do the secret will of God and yet sinne and desire what is disagreeable to the secret will of God and not sin Deut. 29. 29. Vide Scultet Exercit Evang. l. 2. c. 33. Secondly As revealed The will of God setting down what we ought to do believe and leave undone That very same will of God which being hidden from us is called the secret will of God being manifested to us is called his revealed will There is 1. The will of Gods Purpose called Voluntas beneplaciti this is to be admired and adored There is no reason of this but his own pleasure This is infallible Rom. 11. 33. called the counsel of his will Acts 4. 28. Immutable and effectual shall take place in all ages 2 Tim. 1. 9. 2. Of his Word called Voluntas signi what ever it is by which he hath declared his purpose his counsel commands prohibitions threatnings promises â—â—s Commandments are to be obeyed his counsels to be followed his threatnings â—â— be feared and his promises believed 3. Of his providence this consists in his permission of evil and oper 〈…〉 good the one is to be submitted to the other to be acknowledged Heb. 1 〈…〉 life is worthy the name of life till we be subject to God then we live the 〈…〉 f grace and comfort He is better and wiser then our natural parents and our 〈…〉 on to him stronger Be done It is set down impersonally to shew the extent of our desire In Earth That is by men dwelling upon Earth As it is in Heaven By the creatures in Heaven the Angels their habitation being put for them Psal. 103. 20 21. as here is not a note of equality but of quality and likenesse as 1 Iohn 3. 3. Forgive us as we forgive them that trespasse against us not that our forgiving is a patern for God The Angels 1. In all their worship have high and glorious apprehensions of Christ Isa. 6. 1. Ezek. 1. 26. especially of his holinesse Isa. 6. 26. Revel 4. See 1 Chron. 29. 1. 1 Cor. 14. 25. 2. They are not acted by their own spirits in their services Ezek. 1. 19 20. See Cant. 4. 16. Rom. 8. 14. 3. They are abundant and constant in duty Psal. 103. 20 21. they cry day and night 4. They are harmonious in their worship Ezek. 1. 6. the Curtains in the Tabernacle had their hooks and tâ—ches See Zech. 14. 9. 5. They are zealous in all their services therefore they are called Seraphim they go and come as lightening Ezek. 1. 14. See Rom. 12. 11. 6. After all their services they give an account to God Ezek. 9. 11. Here we pray for grace and strength to obey Gods will in all things This Petition depends on the first as it is a means tending to that end which is there proposed on the second because it is an effect and complement also of that Kingdom Gods will is 1. Really good Deut 3â— 16. 2. Essentially originally the measure and rule of goodnesse Omnis boni bonum 3. Perfectly good without any mixture of evil Rom. 12. 2. 4. Immutably and infinitely good Iob 23. 13. 5. Effectually he brings good to passe Psal. 135. 6. 6. Supreamly and ultimately Petition 4th Give us this day our daily bread Our Saviour according to the use of the Scripture which commonly handleth the shortest first dispatcheth this Petition that concerneth the preservation and maintenance of this present life A man must live before he can live vertuously therefore we pray for the maintenance of this present life We are first taught to ask temporal things 1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life then to relie on his mercy for the salvation of our souls and therefore the Lord would have faith trained up by the easier that we may learn to repose our trust in him for the greater 2. Because the things of this life are amongst those things which we ask of the least value therefore they are cast into the middle rank this order is inverted Prov. 30. 7 8. This is an expresse Petition for good as the three former are but the two last are deprecations from evil It was therefore requisite that all the good things to be craved should be mentioned before the evils against which we pray The things craved in the two last Petitions are to be obtained in this life In this life if pardon of sinne and freedom from Satans power be not had they can never be had it is meet therefore that life be first prayed for and such things as are requisite for the preservation thereof The Lord by placing temporal blessings whereof we are more sensible before spiritual doth endeavour by degrees to raise up in us a desire of spiritual blessings which though they be more needful are lesse sensible The Ruler whose sonne Christ healed was thereby brought to beleeve in Christ. To give is freely to bestow and so it implies two things 1. That the thing given be good for a giftlesse gift is no gift 2. That it be bestowed freely By Us is meant every one here we beg for our selves and others This day That is as Luke expounds it for a day Quantum huic diei sufficit so much as sufficeth for this day or as others expound it According to the day that is Give unto us that which is fit and convenient for us in this our present estate Our daily bread Bread is said to be ours 1. When we are in Christ and have title to it in him God put all things in subjection under him Heb. 2. 2. When it is gotten by good means in a lawful calling Ephes. 4. 28. 3. When it is lawfully left or given us or we are born to it 4. That which we lawfully possesse and use to the praise of God that is not ours which we should give to the poor By bread some understand Christ because this is set before the two other Petitions So Mr Finch in his sacred Doctrine of Div. on the L. P. and gives divers reasons for it Others expound it of the Sacrament 1 Cor. 10. but this being a platforme of prayer earthly blessings must necessarily be here expressed otherwise there should be no Petition for earthly blessings Daily That is that bread which is fit and meet for our substance and our condition and state of life answerable to that Prov. 30. 8. Some expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstantial or above substance that is that bread which is above substance and better then all wealth and riches meaning thereby our Saviour Christ Iohn 6. 33. But the word it self if we derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather agreeing to our substance then exceeding above substance as the Greek Authors As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word like
and praise him Gods great works call for great praise Commend him with our tongues and speak good of his Name Psal. 19. 2. The Heavens declare the glory of God i. e. give occasion to man of declaring it 5. This is a comfort to those who acknowledge God to be such a one as he is Is not he rich enough to maintain them Wise enough to direct them Strong enough to protect them If thou want goodness he can create in thee a new heart it may comfort the godly in regard of the Resurrection God can raise them up at the last day 6. It is a great terror to the wicked which do not fear but despise him God will hate despise and destroy them God can do it he made Heaven and Earth and he will do it because he is true he hath threatned it Oh the misery of that man which hath him for his enemy 7. We may learn from all the creatures in general 1. To bewail our Rebellion against God which all of them reprove for they all stand in their kinde and station in which God set them at first The Sunne rejoyceth to runne his course the Sea keepeth her bounds the Earth stands upon her foundation the Heavens keep their motion and declare Gods glory the very Windes and Seas obey him 2. All of them teach the invisible things of God Rom. 1. 20. as was before-shewed 8. We should make a right use of the creatures use them 1. Devoutly 1 Tim. 4. 5. in Faith Rom. 14. 14. ult with Prayer and Thanksgiving Mat. 15. 36. Act. 27 35. 2. Soberly 1 Cor. 10. 31. 3. Thankfully 1 Tim. 4. 4. Having handled the works of Creation in general I now proceed according to Moses his Method to a more particular enarration of each dayes work The whole first Chapter of Genesis may be thus divided 1. The Author of the worlds Creation God 2. The Work 3. The Approbation of it Verse 1. In the beginning of time or being therefore the World was not eternal Iohn begins so and took it hence But beginning there may mean from Eternity or as here Christ did not begin then but was then Prov. 8. 22. Bara Elohim Gods Created That difference between the Noun Plural and Verb Singular saith Rivet signifieth not the mystery of the Trinity but is an Idiotism of the Hebrew Tongue in which such Enallages are frequent as Numb 32. 25. Most of our men take the joyning of a Singular Verb with the Plural Elohim for a mystical expressing the holy Trinity But the Jewish Grammarians make it an Enallage of number chiefly to expresse excellency in the Persons to whom it is refer'd Mr Seldens Titles of Honour part 1. chap. 6. However there is no difference in the thing it self for the Name of Gods being taken here essentially not personally is common to the three Persons Gods created is as much as the Father the Sonne and holy Ghost created for elsewhere it is manifest from Scripture that not only the Father but the Sonne and holy Ghost also created the world Created signifieth an act of infinite power and is not communicable to any creature i. Ex nihilo fecit quidem potentissimè ac magnificentissimè Junius Heaven and Earth In the first day were created Heaven and Earth as it were the foundation and roof of the building Psal. 104. 5. Isa. 40. 21 22. The work of the first day was 1. Heaven under which name are comprehended partly the Empyraean first and immovable Heaven which is called in Scripture the third Heaven and Heaven of Heavens Ephes. 4. 10. 2 Chron. 6. 18. Acts 1. 11. and partly the celestial Spheres which it is probable were made the first day but without those lights of the Stars with which at length in the fourth day they were adorned the Hebrew word for Heaven being of the Dual number may imply both The heavenly Intelligences or Angels the Inhabitants of the invisible Heaven were then made as is probable saith Chemnitius Coelum id est extimum illum hujus universitatis ambitum cum super coelestibus incolis illius spiritualibus formis atque intelligentiis Gen. 2. 1. Job 38. 7. Iunius in loc 2. The four first simple things or elements as some think Earth Water Air Fire and the fitting of them for use by making day and night Though others hold that the Air and Fire are comprehended under Firmament the work of the second day For the Earth there is He emphatical this Earth which we dwell in though then unpolished The Earth is described in the second verse It was without form and void Informity and Vacuity in the original without inhabitants and without ornament the Earth and Waters were joyned together among themselves the waters at first did encompasse and cover the Earth round about as it were a cloathing and garment Psal. 104. 6. Darknesse was on the face of the deep that is the waters which inclosed the earth in themselves Vers. 3. There is an extraordinary Light mentioned the ordinary fountain of light is the Sunne which in what subject it did inhere is not certain Some say water in the thinner parts of the Superficies some the heavenly Spheres others say the Element of fire for that say they is either included under light or we know not whether to referre it and God created not accidents without subjects The works of the second day were twofold First That most vast firmament viz. that space between the Earth and Skie The Hebrew word signifieth the extending of any thing or the thing it self Secondly The division of the waters above from the Waters below that is of the clouds which are in the middle Region of the Air from the Fountains Rivers and Sea which remain under the lowest Region But by the name of Clouds and Waters above the Firmament we may understand all the Meteors both watery and fiery which were created then in their causes Ier. 10. 13. The approbation given of other dayes is here omitted in the Hebrew not because Hell was created on this day as the Hebrews say but because this work of distinguishing the waters was yet imperfect and finished on the third day The work of the third day was threefold First The conflux or gathering of the waters below into one place in regard of the greater part of them called Sea that so they might not overflow the Earth and by this command of Gods they still continue so Luther said well that all a mans life upon the Earth is as great a miracle as the Israelites passing thorow the red Sea Secondly The drying of the earth to make it habitable and fit for nourishing plants and living creatures Thirdly The producing of Herbs and Trees of all kindes The works of the fourth day were the Lights both greater as Sun and Moon and lesser as the other Stars placed in the Heavens as certain receptacles or vessels wherein the
Lord did gather light which before was scattered in the whole body of the Heavens Secondly The use of them they were to give light to the world to distinguish the Night from the Day the Day from the Week as also to distinguish seasons Summer and Winter Spring and Autumne Seed-time and Harvest They are Signs 1. Natural By them we may guesse of the Weather Matth. 16. 2 3. from the colour and figure of the Moon some will conjecture what weather is like to be 2. Civil Husbandmen Gardners Fishermen Mariners gather observations from them 3. Ecclesiastical To know the New Moons and strange apparitions in them are signs of Gods anger as extraordinary Eclipses blazing-stars The works of the fifth day were The Fishes of the Sea and Fowls of the Air divers in nature shape qualities vertues and manners of living the fishes were appointed to increase multiply and fill the waters and the fowls to increase multiply and flie in the air The work of the sixth day is two-fold 1. All terrestrial bruit creatures Beasts Cattle and every thing which creepeth upon the earth in their kinde having vertue and power from God to increase and multiply 2. Man Male and Female Adams body of the dust of the Earth viz. that he might have in his own bosom an argument and incentive of humility lest for his excellency he should wax proud against God Eves body out of a rib of Adam for a sign of most near conjunction and love betwixt man and wife The Creation ceased in man as in the Master-piece of Gods skill and as in the end to which all other things were destinate For all other Creatures by the bounty of the Creator were to serve Adam as their Lord and Prince CHAP. III. Of the Creation of the Heavens the Angels the Elements Light Day and Night I Shall now insist more largely on the particular Creatures and draw some Consectaries from them saying little of the reasonable Creatures Angels and Men because I intend more fully to treat of them by themselves The Creation of the Heavens is a great and wonderful work of God the Heavens were not alwayes neither came they by chance or any other way but by the wonderful power of God creating them So the Scripture telleth us often Psal. 102. 15. Isa. 40. 12. 22. 42. 5. 45. 2. 48. 13. God frequently challengeth to himself the glory of this exceeding great work alledging it as an effect of his wonderful power and greatness The excellency and greatness of this work appears in divers things 1. The Abstruseness of the matter 2. The Perfection of the form 3. The exceeding hugeness of its Quantity 4. The height of it 5. It s swift motion Lastly The excellent Usefulness of it for the Creatures here below and all other things contained in it First The Matter of the Heavens is dark and hidden and goes beyond the power of mortal Creatures certainly to determine of it Philosphers know not what to say here some of them do think that the upper Heavens are made of the same matter with these inferiour bodies and some again do deny it and think it consists of another which they call the fifth Essence because they perceive it to be of such different working and qualities from the things below Secondly The Perfection of the Figure of the Heavens and all the Starres of Heaven doth marvellously grace it For it is of an Orbicular or round form a circle encompassing the earth and waters round which is of it self also for the main Orbicular and this concerning the Stars our senses do declare and concerning the whole Heavens the motions of the Stars which our eye doth tell us for the Sun riseth every Morning over against the place it did set the Evening before and so evinceth that its course is round The round figure is the most beautiful strong perfect and capacious figure and this may minde us of Gods Infinitenesse Perfection and Unchangeableness Thirdly Consider the hugeness of its Quantity for who can measure the back-side of Heaven or tell how many miles space that mighty Circle doth contain The Globe of Earth and Water is very great but all that is as it were an undiscernable point compared to the whole Globe of Heaven how incomprehensibly great is he which hath made a building so great The whole circuit of the heavens wherein are the fixed Stars is reckoned by Astronomers to be a thousand and seventeen millions of miles at least Fourthly It is a high and stately building Iob 22. 12. an hundred and sixty millions of miles high from Earth to Heaven It is so farre by the Astronomers rules It is a wonder saith one that we can look up to so admirable a height and that the eye is not tired in the way If this ascending line could be drawn right forward some that have calculated curiously have found it five hundred years journy unto the starry Heaven This putteth us in minde of the infinite mercy and goodness of God Psal. 103. 3. and of his Majesty The highest Heavens are a fit Palace for the most High Psal. 104. 3. Fifthly It s admirable swift Motion and Revolution in four and twenty hours which our conceits cannot follow teacheth us that God is farre more swift and ready to help us in our need A Bullet out of a Musket flies swiftly it will slie an hundred and eighty miles an hour according to its motion The Sun moves swifter 1160000 miles in one hour the fixed Stars some of them two and fourty millions of miles each hour Macrobius saith by Hercules the driver a way of evils is meant the Sun whence Porphyry interprets those twelve labours of his so often celebrated by the Poets to be the twelve Signs of the Zodiack yearly run thorow by the Sun The Philosophers have ascribed certain intelligences to the Orbs to move them but there is no warrant for it in Scripture they say the Orbs move regularly which cannot be without some understanding mover there is the same order in inferiour creatures and that which worketh by nature worketh equally alwaies Archimedes the great Mathematician did make Sphaeram automatam a Sphere to move it self which many yet imitate Poterit ergo sine angelis movere sphaeram suam homo non poterit Deus saith Ludovicus Vives Vossius also denies it Lastly the use of it is admirable the motion of the heavenly bodies is the cause of generation and corruption here below if they should cease moving the being of sublunary bodies would cease The inferiour heavens are fitted for the generation of Meteors Rain Snow Thunder Lightning by their fit distance as it were from the Earth and Stars Here is room for the making and shewing of them all The lower part of it also by reason of its thinnesse and subtilty is fit for the flying of Birds and for the breathing and the living of
man and beast and it is fitted to be enlightned by the Sun-beams and to receive that illumination and heat without which the Creatures here below could not subsist and the stars chiefly the Sun are placed at a convenient distance and it is sitted for the swift motion of the heavenly bodies in regard of its rarity and subtilnesse which if it were thick and grosse could not have so speedy a passage through or about the same especially the highest heavens are fitted for the in habitation of those immortal persons some of which do and others shall inhabit a being so spacious bright and every way glorious that the multitude of those happy persons may have space enough to see the beauty of God The Philosophers divide the Region of the world into two Regions the Celestial and Elementary Region The Celestial they divide into divers Orbs or Globes for the Heaven of heavens sedes Beatorum the seat of the blessed Saints and Angels they had little knowledge of if any at all The first moveable as they termed it the highest Orbe by the unspeakable swift circumrotation of which they thought all the other Orbes were carried from East to West in the space of 24 hours This is the tenth Globe or Orbe the next they call the Chrystalline or watery Orb because it is clear bright and apt to shine through as water The next is the Starry heaven which hath eight Spheares one for the fixed Stars and seven other for the Planets each Planet having as they say his distinct Orbe Saturne is the uppermost next Iupiter then Mars in the middest the Sun then Venus next Mercury the last and lowest of all is the Moon So is the division of the heavenly Region the Elementary they divide into the region of fire next to the Moon and of aire next to that and that they distinguish into three Regions the highest middle and lowest then that of the Water and Earth compounded together so they But now the Scriptures divide the World into two parts Heaven and Earth as you reade in the first words of the Bible In the beginning God made Heaven and Earth By Earth it meaneth this Globe of Earth and Water where Men Beasts and Fishes are By Heaven all the space from the Earth upward and of this Heaven it maketh three parts 1. The highest Heaven the Heaven of Heavens 1 Kings 8. 27. the habitation of God himself and all his Saints and Angels Iohn 14. where God reveals his glorious presence to them for ever This is called by Paul the third Heaven 2 Cor. 12. 4. for its scituation above the Aire and Skie both which have the name of Heaven and Paradise 2 Cor. 12. 4. because the earthly Paradise was a figure of it and because it is a place of endlesse joy and pleasure 2. The Starry Skie where the Stars are it is described ie Iob to be firm as a molten Looking-glasse 3. The lower Heavens all that place above our heads to the Starry Heaven Hence the clouds are called the clouds of Heaven and the Fowls of Heaven and Birds are said to flie in the face of the Heavens Every one is to fall out with himself and blame himself for slighting and neglecting the consideration of this work that offers it self so constantly to our eyes even this so curiously wrought Curtain which God hath spread forth especially let us blame our selves for not seeing God in the workmanship of heaven that we take not notice of him as the Author of it and raise our hearts higher then the heavens to him that measures them forth as with a Span we should beleeve that he is so Great Good and Wise as this Heaven proclaimeth him the Maker thereof to be Let us see and bewaile this blindnesse there is no place in the earth which hath not the Heavens spread over it Oh that we could put our selves in minde of him that did spread out the Heavens and remember that be sees us every where for where any work of his is to be seen surely there is himself to be seen and there he sees all things that are there especially let us learn to presle this knowledge upon our will and affections that it may be get in us obedience love fear joy considence and other holy vertues without which all talking yea and thinking of God is idle and fruitlesse Let us presse our selves to become subject to him who hath the heavens at command because he made them to love him that hath formed for our use so excellent an house so richly vaulted above see the invisible things of him that made all in these things which you behold thy conversation should be there where Christ is Col. 3. There is thy Fathers house thine own Country thy inheritance It is a great deale of comfort to Gods people that have such a Father who can so easily stretch out Heaven trust in him for house-room that can build a world with so much ease For the Angels because I intend to speak more largely of them afterwards I shall here only answer one question about them Why are they not spoken of in the Creation where man and beasts are mentioned and why is not the special day named wherein they were made Answ. Not so much for fear the Jews a people prone to Idolatry should have worshipped them for then by the same reason Moses should have forborn to have mentioned them in the whole story of Genesis which was publisht at the same time and to the same people that the first part of it but it may be to give us to understand that God did not use any of their help in the Creation and had no need of them at all but made the whole world without them or because he relates the making of sensible things only but that they were created appears Col. 1. 16. The Scripture hath not so clearly expressed the precise time and day of their Creation therefore Ambrose and Danaeus confesse that they know not when they were created But it is probable they were made with the highest Heaven the first day of the week As man was then first made after his habitation the earth was made and adorned so it is probable that the Angels were made together in a great multitude after the Heavens their habitation was finished Chemnit in loc commun Gen. 2. 1. The heavens and all the host of them It is plain from Iob 38. 7. that they were made before the Earth When God laid the foundations of the earth and laid the Corner stone thereof then the Sons of God that is the Angels Iob 17. shouted for joy An Element is that whereof any thing is compounded and it self uncompounded Each element is superiour to other not more in place then dignity The dry land is called earth which is a firm cold and dry Element round and heavie hanging unmoveably in the midst of the world fit for habitation
receive heat light and cold heavier then the fire lighter then the earth or water placed in the midst of them fit for breathing seeing smelling and moving This Element also leads us to God For 1. It truly and really subsisteth though it be not seen So also the Lord the Maker of it hath a real but invisible existence 2. It is every where within and without us so is God every where present 3. It is the preserver of my life and we may say of it truly as the Apostle of God himself in it under God we live move and have our being 4. Fire which is some say to be understood in light an adjunct and quality of it Scaliger would prove a fiery Element because fire tends thither First God made the Elements of the Earth and Water which in Geography make one Globe Others say light neither is that Element nor proceeds from it but the Sun however I shall handle it here among the works of the first day Without light Gods other works could not have been discovered by men Light is an excellent work of God tending to manifest his excellency to men it is a comfortable thing to behold the light Psal. 104. 2. Who coverest thy self with light as with a garment that is createdst the light thereby shewing his excellency as a man doth by making and wearing a rich and glorious suit of cloths he made and doth maintain the light in its perfection God expresseth his greatnesse above Iob in that he could not make light nor knew not what it was q. d. Iob thou art a mean Creature thou dost not create nor order the light neither dost thou know the nature and working of it The greatnesse of this work appears principally by two considerations 1. The hidden abstruse and difficult nature of it Philosophers cannot tell what to say of it whether it be a substance or accident and if a substance whether corporeal or incorporeal and spiritual it is a quality say they which makes other things visible that is the effect of it This word light in English signifieth both that which the Latines call lux and that which they call lumen which yet are two distinct things The first being in the Sun or Moon properly the second in the aire and an effect of the other Some think that it is a substance and one of the simple substances which they call Elements of which compounded substances are made by mixing them together and is nothing but the Element of fire which Philosophers speak of being more subtil theu the aire And as the water compassed the earth and the aire the water so did light the aire and was far greater then the aire as that was then the water and earth so as this is the highest of all the Elements See Sir Kenelmâ— Digb Treatise of Bod. c. 7. 2. It is very useful needful and beneficial For first it carrieth heat in it and conveigheth heat and the coelestial influences unto all other things 2. It distinguisheth day and night each from other without it what were the world but a dungeon 3. It is exceeding necessary for the dispatch of all businesse 4. To make the beautiful works of God visible Heaven and Earth and dissipate those sad thoughts and sorrows which the darknesse both begetteth and maintaineth 1. We cannot see light without light nor know God without his teaching 2. This serves to condemn our selves which cannot see God in this light though we see it with content we should lament this blindnesse When the day begins to peep in at your windows let God come into your thoughts he comes cloathed and thus attired tell your selves how beautiful and excellent he is 3. It may exhort us to labour to raise up our hearts to God in hearty thankfulnesse for the light How merciful and gracious art thou who givest me light and the sight of it take heed of abusing it to sin and thy eyes whereby thou discernest it especially magnifie God that giveth you spiritual light and sight Christ is the light of the world natural darknesse is terrible light comfortable what is spiritual Light is so pure faire and cleare that nothing can pollute it a resemblance of Gods infinite purity The creation of day and night and the distinction and vicissitude of both is the last thing in the first daies work Day is the presence of light in one half of the world and night the absence of it in the other So that the dispute whether day or night were first seems superfluous seeing they must needs be both together for at what time the light is in one half of the world it must needs be absent from the other and contrarily for all darknesse is not night nor all light day but darknesse distinguished from light that is night and light distinguished from darknesse that is day unlesse we will take day for the natural not the artificial day that is the space of 24 hours in which the Sun accomplâ—sheth his diurnal motion about the earth Darknesse is nothing but the absence of light Night is the space of time in every place when the light is absent from them Day is the space of time in every place when the light is present with them it is not simply the presence of light but presence of light in one half of the world when the other is destitute of it and night is not simply the absence of light but the absence of it from one half of the world when the other half enjoyeth it God made the Sun the chief instrument of continuing the course of day and night for ever by its diurnal and constant motion This is a wonderful work of God and to be admired The Scripture notes it The day is thine and the night also is thine saith the Psalmist and the ordinances of day and night cannot be changed The greatnesse of this work appeareth in the cause of it and the beneficial effects First for the cause it is the incredibly swift motion of the Sun which goeth round about the world in thes ace of 24. hours that is the space of 60 miles every houre in the earth but how many thousand 60 miles in its own circle or circumference for the earth is a very small thing compared to the Sun The body of the Sun is 166 times as it is thought greater then the earth therefore the circumference that it goes must needs be at least so much larger then the compasse of the Earth therefore its course must needs be at least 160 times 60 miles every houre that is almost 16000 miles every houre that is 166 miles every minute The celerity of this motion * is incredible it goes beyond the thoughts of a man to conceive distinctly of the passage through every place if a man should divide the circumference of the circle of the Sun into certain parts he could not so soon have thought of them as
and send some upward to spread it self above the ground and yet it should distribute the moysture so fitly as to grow in due proportion within the earth and without that it should frame to it self a body and divers branches in such fashion that it should bud and put forth leaves that it should cause a fruit to grow upon it or seed and that in great numbers every one of which is able to make another Tree and that Tree to yeeld as much more Secondly The great variety of kinds of Trees we in our Countrey have divers Oaks Elmes Ashes Beech-trees Chesnut-trees Sally Willow Maple Syecamore besides Apple and Pear-trees of divers kinds Cherry-trees Hazel Walnut-trees Some Trees are of huge growth as Oaks Cedars Elms some low as the Thorn the Nut. Some of one fashion colour making and manner of growth some of another this sheweth an exceeding great measure of wisdom in him that made them all The use of Trees in the next place is manifold 1. They serve for fruit what great variety of fruit do they yeeld what pleasant and wholsome fruit what store and plenty of fruit Some Summer fruit that will be gone quickly some Winter fruit that will last most part of the year and some all the year 2. For building both by Land and Sea to make us houses both strong and stately warm dry and cool under which we may rest our selves in Summer free from scorching heat in Winter and stormy times free from pinching cold and the injury of the weather With wood also we make floating and fleeting houses with which we may dwell upon the face of the waters and passe through the deep Sea as upon dry ground 3. It yeeldeth fuell too by which we do both prepare our food and keep our selves warm in the Winter and in the time of weaknesse and sicknesse Had we not something to burn we could neither bake our Bread nor brew our Beer nor seethe our meat nor roast it nor at all make use of flesh to eat it as now we do 4. For delight How comfortable a shade doth a spreading Ash or Oak yeeld in the hot Summer how refreshing is it to man and beast How pleasant a place was Paradise and what made it so but the artificial order fashion and growing of all sorts of Trees fit for food and shadow We must observe our own faultinesse with sorrow and humiliation for that we have not observed more seriously and usefully this work of God We have perpetual use of Timber and Fuel We eat much fruit from these Trees we reap the benefit of this work of God from time to time We sit upon wood we feed upon wood we dwell under wood under Trees cut down and fitted for our use We cannot step out of doors but our eyes are fixed upon some Tree or other great or small but we take not notice of God in this work and praise his name that made all these Trees Let us mend this fault and stir up our selves to consider God in this work praise him for fruitful Trees and all other kinds of Trees Let us acknowledge his power wisdom and goodness in them and his exceeding bounty and tender care to man that hath so furnished the world with innumerable sorts of Trees Let us be careful of preserving these works of nature for our own use and the use of posterity let us set and plant Trees for after ages CHAP. V. Of the Sun Moon and Stars ON the fourth Day were made the Sun Moon and Stars which are as it were certain Vessels wherein the Lord did gather the light which before was scattered in the whole body of the Heavens The Hebrew word translated Lights signifieth Lamps Torches or other things which shine forth and give light It was a great work of God in making and ordering the Sun Moon and other heavenly bodies This work is often spoken of in Scripture Gen. 1. 14. Psal. 104. 19 20 21 22 23. Psal. 136. 7 8 9. Psal. 148. He calleth upon the Sun Moon and Stars of light to praise God and Psal. 19. he saith of the Sun God hath set a Tabernacle for the Sun In another place he saith He guideth the Stars and calleth them by their names The wonderfulnesse of these works of God is seen First In the very matter and substance of them which is wonderful and inexplicable who can tell what the Sun is made of 2. In their quantity both in respect of multitude and greatnesse For multtiude they be innumerable and for magnitude many of the stars are far greater then the earth 3. In their qualities which are principally three 1. Their figure the fittest for motion and use round and orbicular 2. Their brightnesse and shining especially the splendour of the Sunne and Moon 3. Their durablenesse they do not change 4. In their motion which is very swift and regular 5. In their effects working so constantly and variously in the seasons of the year The most beautiful bodies of the Stars which we see fastned in Heaven are not Gods as Plato in Timaeo called the Stars by the worshipping of which the blinde Gentiles and the Jews also horribly polluted themselves but excellent works of God by the contemplation of which we ought to be stirred up to acknowledge and celebrate the Majesty Glory Wisdome and Power of the Creatour Psal. 8. 3 4. First For the Sunne that is called the greatest Light and that most truly and properly both for the body and substance of it and also for the brightnesse and abundance of light which is in it For the most skilfull Mathematicians have demonstrated that the very body of the Sun doth exceed the whole earth in bigness a hundred sixty six times others say a hundred and fourty times The Sun is the glorious servant of all the world therefore it hath its name in Hebrew from serving The Sun is the fountain of heat and light the life of the Universe the great Torch of the world and the Ornament of Heaven It s beauty magnitude the swiftnesse of its course and its force are commended by David 1. Beauty It comes forth as a Bridegroom out of his chamber Psal. 19. 6. 2. Strength It is compared to a Giant 3. It s Swiftnesse v. 6. goes ten hundred thousand miles say the Mathematicians in an hour 4. It s force and efficacy upon the inferiour bodies There is nothing hid from the heat thereof The Sun is fitly scituated being in the midst of the six other Planets neither too high nor too low Altius egressus coelestia tecta â—râ—mabit Inferius terras mediâ— tutissimus ibis Ovid. lib. 2. Metamorph. The Philosophers conceive that the Sun and Moon are not Actu calidi only they have a vertue and by way of eminency as it were they do produce heat below and are not hot themselves To contain any thing by way of eminency is a property of God he contains all things
that is not altogether blind that David and Peter speak of that which happened to Christ after his death Secondly Others say that Christ after his Passion upon the Crosse did really and locally descend into the place of the damned Many of the Ancient Fathers the Papists some Lutherans and Protestants follow this Exposition One Reverend Divine now with God held that Christ descended locally into hell to suffer in his soul the miseries of the damned and urged for his opinion Ephes. 4. 9. where the Apostle saith he makes Christs descending into the lowest parts of the earth in such a kinde of suffering in the locall hell opposite to his ascending farre above all heaven as the highest degree of advancement and lowest degree of abasement that could befall a creature And Acts 2. 24. 31. to take soul said he there for the dead corpse is so hard a kinde of phrase that howsoever it must be yielded to in some places where the circumstances of the place and the thing spoken of compelleth yet so to take it in a place where there is no such necessity seemeth unreasonable The literall text therefore here saith he is agreeable to those texts which speak of Christs sufferings He made his soul a sacrifice for sin which could not be so well done any way as by giving it to suffer the fulnesse of Gods wrath in the place of extreamest torment which might seem to be signifed by burning the sin-offering after it was killed to shew that not alone death was suffered by our Saviour but also the torments of hell and the words of David saith he Thou wilt not leave my soul in hell may very fitly import so much when he speaks of it as of a strange thing that a soul should be in hell and not left there And Peter Acts 2. 24. telling us that God did loose the pains of death might seem to import so much seeing the pains of death may well be interpreted those pains which follow after death and in regard of which to those that know what death is death is only painfull otherwise from the pains of natural death Christ was no more freed neither were they more loosed from him then from every other man seeing every man sees an end of his outward torments by dying Paul also might mean this in mentioning of a cursed death and saying He did bear the curse for us The greatest part of the curse of the Law is To be cast into the place of the damned and into their torments though not into the sinfull things that accompany their torments David as a figure of Christ saith in one Psalm Thou hast delivered my soul from the lowest hell Now the lowest hell is not the grave but the infernal pit which is farre lower then the grave This saith the same worthy Divine commends Gods justice and mercy and Christs love and shews the abominablenesse and vilenesse of our sins more then any thing else could do All this notwithstanding others hold that Christs locall descent into hell is an unwarrantable conceit and contrary to the word of truth and sound reason Vide Sandford de Descensu Christi ad Inferos l. 3. p. 36 c. Neither in the Creed nor Scriptures where mention is made of hell with relation to Christ is the word gehenna used which is alwaies restrained to the hell of the damned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word designes the state of the dead in generall and is used of all with no difference In all the New Testament it occurres but once Luke 16. 23. where necessarily it signifies the hell of the damned and yet not there from the force and propriety of the word for it is of larger extent but from the circumstances which are there used For as Bucer learnedly notes the rich man is not simply said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in inferno seu in gehennâ because in torments and in flame 2. The Evangelists have professedly delivered to us the History of our Saviour even to his ascension neither yet have they made even the least mention of this his descent into hell which they would never surely have omitted if they had judged it a thing necessary to salvation Moreover blessed Luke in the Preface of his Gospel tels Theophilus That he having had perfect understanding of all things from the first would write to him in order that he might know the certainty of those things wherein he had been instructed ad verbum in which he had been catechized but of descent ne gry quidem whence it appears that it was no part of the Catechism which Theophilus learnt and certainly knew 3. Blessed Paul 1 Cor. 15. 1 2 3 4. where he rehearseth certain chief heads of the Gospel which he had preached to the Corinthians rehearseth the death burial and resurrection of Christ but not this descent into hell yet that was a fit place to have rehearsed it in if he had preached any such thing Therefore it is manifest enough that he preached it not nor is it necessary to be known he affirmeth to the Corinthians that which he preached would suffice them to salvation if they were not wanting to themselves 4. If Christ did go into the place of the damned then either in soul or in body or in his Godhead But his Godhead could not descend because it is every where and his body was in the grave till the third day and as for his soul it went not to hell but presently after his death it went to Paradise that is the third heaven a place of joy and happinesse Luke 23. 43. which words of Christ must be understood of his manhood or soul and not of his Godhead Some think by Paradise no certain place is designed but that is Paradise where-ever Christ is and wheresoever God may be seen because therefore the soul of the thief was to follow Christ and to see God it is said to be with him in Paradise Many modern Interpreters saith Sandford de Descensu Christi ad Inferos l. 3. p. 39. much favour this opinion and cite Austin and Beda as Authors of it quam verè ipsi viderint He saith he cannot approve this interpretation whosoever is the Author of it for Christ spake of that Paradise where then he was not But if Paradise be nothing but the place whence God was seen when the thief hung on the Crosse he was in Paradise Paradise is put often for heaven in the new Testament Rev. 2. 7. 2 Cor. 2. 4. There is an analogy between the first and second Adam The first Adam was cast out of Paradise the same day he sinned therefore the second Adam did enter into heaven the same day he made satisfaction Some say that to descend into hell is a popular kinde of speech which sprung from the opinion that was vulgarly conceived of the receptacle of the souls under
tell of it and St Luke again in the Acts of the Apostles Mark hath it thus Chap. 16. 19. He was received up into Heaven Luk. thus Chap. 24. 51. He was parted from them and caught up into Heaven Again in Acts 1. 9 10 11. While he spake thus he was taken up and a Cloud received him up out of their sight Now this Ascension be fell fourty dayes after his Resurrection Act. 1 3. when he had conversed with them and informed them of all things necessary for their Apostolical function both that he might thus confer with them of all such necessary things and that by often shewing himself he might give sufficient and undeniable proof of his Resurrection And after this was done Luke telleth how an Angel spake to them about it and told them of his returning again and that the Heavens should contain him till the time appointed Thus did he fulfill the Prophecy that went before concerning this matter for David had said long before Psal. 68. 18. Thou hast ascended up on high thou hast led captivity captive thou hast given gifts unto men This was also typed by the High-Priests entring into the most holy place upon atonement day after the Sacrifice of expiation offered therefore Christ the true High-Priest entered into the holy place not made with hands even into very Heaven there to appear before God for us Heb. 6. 20. 7. 26. 84. The cause of his ascending was because the earth was no fit place for a person so glorious to abide in for either he must shew forth that glory of his and then men could not have endured to converse with him or else he must not shew it forth and then he had deprived himself of his deserved glory Wherefore it was necessary that he should betake himself to a place and company capable of that glory even into the highest Heavens where he might enjoy and declare that infinite great glory which his Father was to bestow upon him for a reward of his sufferings And this his Ascension was even a taking possession of that glorious estate for us that we might be fully assured of his drawing us his members after him that at last in due time we might be where he is to behold his glory and therefore he told his Disciples That he went to prepare a place for them and that in the fit season he would return again to take them with him that head and body might be both together And in the mean space this his Ascension is become a means of drawing our hearts after him to a longing desire of being with him that we might set our affections on things above where Christ our Head is For seeing Christ our Lord did leave earth to go into Heaven it is evident that Earth is a far meaner place and Heaven a far more excellent Wherefore it is necessary for us to raise up our hearts to that which is the most happy place and state Now the third Degree of his Glorification follows that is His sitting down at the right hand of his Father whereof many Scriptures also make mention Heb. 10. 12. 1. 3 12. 2. 8. 1. Ephes. 1. 20. Now this is a figurative kinde of speech and denoteth the high advancement of his humanity next to the Divinity above all other creatures both in respect of admirable gifts and boundlesse authority For to be at Gods right hand signifieth a state of excellent glory as he that is next the King in honour standeth or sitteth at his right hand Gen. 48. 18. 1 King 2. 19. Psal. 45. 9. Matth. 20. 20 21. This is called a sitting at the right hand of the Majesty on high it is the dwelling of the fulnesse of the God-head in him bodily in that very body of Christ the God-head hath poured forth all sorts of excellencies as much as a creature is possibly capable of and he is actually invested with all power in Heaven and Earth Christ hath a Name above all names farre above all Principalities and Powers and Thrones and Dominions Where he must abide till he make all his enemies his foot-stool Our Lord Jesus Christ is adorned with more abundance of Wisdom Power Goodnesse Love Joy Mercy Holinesse and whatsoever qualities tend to make him in whom they are excellent glorious and happy then all the creatures of God laid together so that all the heavenly Army worship and adore him and cast themselves down at his feet and are most ready to yield him absolute and perfect obedience knowing him to be preferred by his Father to that Dignity That so he might receive a most ample reward for that exceeding great abasement to the lower parts of the earth to which he did voluntary submit himself for his Fathers glory sake and that he might become a fit Head and King to his Church able to guide and rule them at all times and to sub due all their and his enemies under him and them Dan. 2. 44. 7. 14 27. Mar. 14. 62. Rom. 8. 3. Ephes. 1. 21 22. I should now speak of Christs judging the quick and dead at his second coming which some Divines make the last degree of his glory but there will be a fitter place to handle that elsewhere I shall therefore in the next place draw some usefull Corollaries from the Glorification of our blessed Saviour FIRST We must labour so seriously to contemplate this unutterable glory of our Head Christ Jesus till we be translated into the same image from glory to glory endeavouring to shew forth the power of his Resurrection and Ascension in rising to newnesse of life and in ascending up on high in our desires and affections We must be raised up together with him and with him sit together in heavenly places If the Resurrection of Christ have not a powerful impression on our souls to make us rise out of the filthy grave and rotten Sepulchre of a wicked life to a holy and godly conversation If his Ascension and sitting at his Fathers right hand have not a like powerful impression upon our souls to raise us up to all heavenlinesse of minde making us in desire and will even as it were to ascend after him and sit there with him the bare saying that we beleeve these Articles shall little avail to our happinesse I beseech you therefore let us all endeavour to make a practical use of these heavenly and supernatural truths which are revealed to us Christ is risen say to thy self why do not I rise with him from all loosnesse vanity wickednesse uncleannesse injustice and abominable lusts Christ is ascended and hath taken his place in Heaven Why do not I cast off all earthly base affections and lift up my soul and aspire to that high-place We say we love Christ and that we are his members let us shew our love to him and union with him by being thus made conformable to his Resurrection and Ascension
to God also in his last Will. Reasons First This is to be like God who is good in himself and does good to others Secondly God hath therefore given to us that like good Stewards we may give to others Thirdly Faith if it produce not charity is a dead and counterfeit faith it works by love this grace is a most necessary proper and inseparable fruit of true Christian charity Fourthly All Devotion and religious Worship of God is feigned and hypocritical if destitute of mercy Iam. 1. 27. Religion must be tried by mercy our worshipping of God by our mercifulnesse to our neighbour Fasting is no otherwise acceptable to God then as it is joyned with mercy Isa 58. 7 8 9 10. as Christ hath joyned Alms Prayer and Fasting together Matth. 6. so must we Acts 10. 30 35. Fifthly Without it we cannot attain mercy from God his mercy is limited to merciful men 2 Sam. 22 25. He shall never finde mercy with God that shews not mercy to men judgment without mercy shall be to them that shew no mercy Iam. 2. 13. We should be merciful 1. In all our relations Christ was a merciful and faithful high-priest 2. To the poor and needy Heb. 13. 2. to our enemies Mat. 5 44 45. 3. To the dumb creatures Exod. 23. 5. Prov. 12. 16. 4. To our selves to our own souls and next to the people of God Gal. 6. 10. to their names states lives liberties bodies souls We should shew mercy 1. In giving that which is good ministring to the necessities of the Saints 2. In forbearing one another Ephes. 4. begin 3. In forgiving one another Eph. 4. laâ— end 4. In forgetting injuries as God doth our offences 5. In pitying and praying one for another Heb. 13. 3. 2 Cor. 1. 29. See 1 Cor. 5. 14. Heb. 12 15. Mercy is a vertue by which men order themselves rightly to the miserable for their help and comfort The object of mercy is a person miserable the end of mercy is the help and comfort of such a person the proper act of mercy is to cause a man to order himself aright for that end Misery is the being obnoxious to some evil of pain at least to some evil that makes him unhappy A man is miserable either in deserving or in act in deserving when he hath done something that makes him obnoxious to misery subject to it that bindes him to it for it is a misery to lie open to punishment to be in such a case that he may and must suffer it In act a man is miserable when he doth now suffer evil of any kinde Mercy takes order either to prevent this misery that it come not in some cases so farre as is agreeable with justice and equity or to mitigate and ease it when it lies on or to remove it so soon as is fit There are two verses one for outward and the other for spiritual alms The first is 1 Visito 2 Poto 3 Cibo 4 Redimo 5 Tego 6 Colligo 7 Condo The other is Consule Castiga Solare Remitte Fer Ora. There are seven works of corporal Alms and six of spiritual The Fathers and Schoolmen hold that spiritual Alms Coeteris paribus are more excellent and acceptable then corporal because 1. The Gift is more noble in its own nature 2. The Object more illustrious mans immortal soul. 3. The Charity more heavenly which aims at our Brothers endlesse Salvation The poor is he who hath not enough of his own to maintain life or to maintain it with any chearfulnesse and plenty There are three sorts of poor 1. The Devils poor 2. The Worlds poor 3. Christs poor And there are three Degrees of Necessity 1. Extream when there is nothing left but they will starve if they be not supplied in such a case the most wicked should be helped 2. Grievous when something is left but they are in great want in this necessity the worlds poor should be relieved 3. Common and ordinary Christs poor should then be releeved Aquinas hath this Question Utrum ille qui est in potestate alicujus constitutus possit eleemosynam facere Whether he which is under power may give alms and resolves it negatively because Inferiours must be regulated by their Superiours But saith If a wife hath any thing besides her Dowry or gains any thing her self or gets it any other lawful way she may give moderate alms of that without requiring her husbands consent otherwise she ought not to give alms without her husbands consent either expresse or presumed unlesse in case of necessity Dr. Gouge in his Domestick Duties resolves this Question much after the same manner Motives to Mercy First Consider the exceeding plainnesse and frequency of the Commandments which cut off all excuse of ignorance the exercise of this grace is so commanded that other commandments must give place to it Mat. 12. 7. Secondly We can do no service that the Spirit of God more delights in next to the snatching of souls out of hell then this Isaiah chap. 1. 58. Micah 6. 7 8. Heb. 13. This shews love to Christ to releeve his members It discovers and adorns all our graces Col. 3. 12. Isa. 28. 4. 62. begin Thirdly God rewards no work more then this when done in a spiritual manner and to a right end Psal. 18. 25. Matth. 5. 7. He that gives to the poor lends unto the Lord. I. In this world 1. To their own persons whilst they live Eccles. 11. Psal. 41. 1. 2. To their posterity Psal. 112. 1. Isa. 58. 12. II. At the last day we shall meet with all in heaven what ever we do in this kinde I was naked and ye cloathed me See Luk 14. 13 14 15. 16. 8 9. Fourthly They are commended often in Scripture who abounded in alms as Tabitha Act. 9. 36. and Cornelius Act 10. Fifthly God hath threatned judgement without mercy to the unmercifull Iam. 2. 13. Sixthly Thou desirest to find mercy both with God and man when thou art in any distresse we should do as we would be done unto Matth. 7. 12. We our selves may be as miserable and afflicted as any God promiseth to forgive us as we forgive others Means to make one merciful First Meditate and ponder upon the motives till they have brought you to sorrow and repentance for not having been merciful The plaister must be applied that it may cure the sore The Word must be pondered upon that the soul may receive the impression of it and be made obedient to it Take some time to call to minde Gods Commandments promises and threats Secondly You must adde Prayer to Meditation and confesse to God your unmercifulnesse beseech him to pardon the fault for Christs sake and to make you merciful like himself hereafter To beg pardon of a fault and help against it from God is the way to mend it Thirdly We must adde thereto resolutions and purposes of our own saying By Gods help I
God with Flute and Harp they think is moral and binds in respect of the thing it self and warrants in respect of the manner Musick say they is a natural help to devotion which doth not further it by any mystical signification but by a proper and natural operation and therefore is not a typical Ceremony Nature it self and God have fitted it to accompany a holy Song Paul bids us edifie our selves in Psalms and a Psalme is a Song upon an instrument Not only Dr Ames opposeth it but Aquinas Rivet Zanchius Zepperus Altingius and others dislike of Organs and such like Musick in Churches and they do generally rather hinder edification CHAP. IV. Of Prayer IT is a calling upon God in the name of Christ with the heart and sometimes with the voice according to his will for our selves and others Or It is a calling upon God in the name of Christ with Petitions and Thanksgivings joyned with confessions of sinne and deprecations of punishment Or thus Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit whereby we desire the good things he hath promised in his Word and according to his will First It is a lifting up of the heart to God by way of desire and this is represented by those natural gestures of lifting up the hands and eyes to heaven See Lam. 3. 41. Psal. 25. 1. To thee O Lord do I lift up my soul. Which phrase implieth 1. That the soul is sluggish and pressing downward for sensible helps 2. It denotes confidence a heavenly temper It is not your eyes voice or bodies lifted up but your hearts and spirits thy heart in prayer must be with God in heaven thy heart must beleeve lay hold on the promise To pray then is a difficult duty how hard is it to call off the heart from other things to get it united in prayer to seek the Lord with our whole hearts if there be distraction lazinesse or deadnesse we cannot say With my whole heart have I sought thee Secondly The object of prayer is only God Rom. 10. 14. faith and calling upon God are linked together as none but God is the object of faith so neither of prayer as it is the property of God to hear our prayers Psal. 65. 1 2. so invocation is a worship proper to him alone therefore the Papists prayers to Saints Angels and the Virgin Mary are sinful since prayer is a divine religious worship and so may be given to none but God himself All worship is prerogative and a flower Of his rich Crown from whom lies no appeal At the last hour Therefore we dare not from his Garland steal To make a Posie for inferiour power Herberts Poems the Church To pray to one supposeth in him two things 1. Omniscience knowledge of all hearts of all our wants desires and groanings 2. Omnipotence power in his own hand to help and these are peculiar to God alone Psal. 65. 2. 1 Kings 8. 39. M. Lyf Princip of faith and a good consc c. 42. Therefore our Saviour when he informs us how we should pray he bids us say Our Father Luk. 11. 2. Rom. 8. We cry Abba Father it is a familiar intercourse between God and the soul. Thirdly All our prayers must be made in the name of Christ Iohn 14. 13. 16. 23 24. Themistocles when the King was displeased brought his Sonne in his arms there is no immediate fellowship with God As God and man are at variance Christ is Medium reconciliationis as reconciled he is Medium communionis Ephes. 3. 12. The Father is the ultimate object of our faith and hope Christ the intermediate by whom we come to God Iohn 15. 16. The Priest only in the Law burnt incense to God Exod. 30. Revel 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured Psal. 141. 2. the Sacrifice was to be brought to the Priest and to be offered by his hands Levit. 17. 3 4. We must pray to the Father through the Son by the holy Ghost Deus oratur à nobis Deus orat in nobis Deus orat pro nobis Some say the prayers of Gods people are not only to be directed unto God but Christ as Mediator Luke 11. 5. Mat. 15. Iesus thou Sonne of David not Son of God afterwards she cries Lord help me all the Petitions in the Canticles they say are directed to Christ as the Churches husband They give these reasons for their opinion 1. We ought to beleeve in Christ as Mediator Ioh. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator The worship of all the reasonable creatures is appointed to him Heb. 1. 6. 8. The Saints have directed their prayers to him 1. Before his Incarnation Abraham Gen. 18. Iacob Gen. 32. 24. 2. In the dayes of his flesh the woman of Canaan Matth. 15. 22. the thief on the Crosse. 3. Since his Ascension into heaven Acts 7. 51. There is a double Object of worship 1. Materiale whole Christ God man in one Person Heb. 1. 6. 2. Formale the God head of Christ when we pray to him we pray to his Person but the ultimate and proper object of our prayers is the Divine Nature 1. In all our duties we are to take in the whole object of faith Iohn 14. 1. 2. This is the right way of honouring the Father according to the plot of the Gospel Iohn 14. 13. 5. 23. 3. This is the onely way to come to the Father to obtain any mercy of him Iohn 14. 6. 6. 57. 4. This answers the grand design of the Gospel that each Person of the Trinity may be glorified with a distinct glory In him onely we are accepted 1 Pet. 2. 5. We need no other Mediators nor Intercessours They who pray to God without a Mediator as Pagans or in the name of any other Mediator but Christ as Papists pray not aright We bear a natural reverence to God we must honour Christ also Iohn 5. 23. put up our requests into Christs hand that he may commend them to his Father and look for all supplies of grace to be dispensed in and through him Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It properly signifies a manuduction or leading by the hand The Israelites under the Law were tied to pray either in the Tabernacle and Temple Deut. 12. 5 14. Psal. 99. 6. or else towards the same 2 Chron. 7. 38. 1 Kings 8. 44 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place being but ceremonial is abolished For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar and the praying in or towards the same did figure out thus much that only in the mediation of Jesus Christ
Word doth most clearly distinctly and fully make him known to us Iohn 5. 37. See Acts 9. 15. and 21. 13. 4. His Works Rom. 1. 29. of Judgement Psal. 9. 16. Isa. 30. 27. of Mercy Isa. 48. 9 10 11. 5. Gods Name is his Glory Exod. 9. 16. Psal. 8. 1. so Name is taken Gen. 11. 4. 12. 2. To hallow or sanctifie signifies either to make holy or to acknowledge and declare holy the later is here meant That which is holy in it self is said to be hallowed by esteeming acknowledging and declaring it to be as it is this is all the hallowing or sanctifying that can be done to the Creator We sanctifie the Name of God when in our hearts words and deeds we do use it holily and reverently To sanctifie God is 1. To know him to be a holy God Prov. 9. 10. and to keep this knowledge alwayes active in us Out of him no evil can arise he can take no pleasure in sin he favours it in none he loves all holy persons and things is the fountain and rule of holinesse in the creature We should keep this knowledge alwayes active in us it should be the matter of our meditation day by day the Angels continually give God the praise of his holinesse 2. To observe and admire his Holinesse in all his waies and works Levit. 10. 3. Exod. 15. 3. 3. To come into the presence of God in all services with a holy heart Heb. 9. 14. The acceptation of the person is before acceptation of the service in the second Covenant 4. In our coming into Gods presence to look on Gods holinesse as the fountain of holinesse to us Exod. 29. 43. 5. To strive to be spiritually pure in the inward man Isa. 8. 13. 1 Pet. 3. 5. 6. To eye the rule of holinesse in every thing we do Levit. 10. 3. 7. To be humble and abased before God in all our holy duties because of their imperfections Act. 3. 12. Semper peccamus etiam dum benefacimus 8. To bring the Lord Jesus Christ with us still into Gods presence 1 Peter 2. 5. Petition 2. Thy Kingdome come In this second Petition we have the primary means by which the name of God is sanctified among men viz. by the coming of his Kingdom This word Come is diversly to be expounded according to the divers significations of the Kingdom of God The universal Kingdom or Kingdom of power is said to come when it is manifested and made apparent that all things are guided by the power and providence of God The Kingdom of grace is said to come unto us when it is either begun and erected in us or continued and increased amongst us The Kingdom of Glory when the number of the Elect is accomplished and all Gods enemies subdued and all the Saints possessed of that glorious place Kingdome in general is a government or state of men wherein one ruleth and others are subject to him for their good The Kingdom of God is a state in which God hath supream power and men are so subject to him that they partake of eternal happinesse by it To Come properly notes a motion whereby a man goeth from one place to another Five things are meant in this Petition 1. Let the Gospel the Scepter of this Kingdom be published and propagated 2. Let the Subjects of this Kingdom be converted 3. Let the graces of this Kingdom be increased 4. Let the enemies of this Kingdom be subdued 5. Let the glory of this Kingdom be hastened Christs Kingdom is two-fold 1. His Universal Kingdom by which he ruleth over all creatures even the Devils themselves called the Kingdom of power and providence so he is called King of Nations Ier. 10. 7. 2. Peculiar his Mediatory Kingdom which he exerciseth over his Church as King of Saints Revel 5. 3. which is such an order wherein Christ doth rule and the faithfull obey to their special good and benefit or that government in which God most graciously ruleth and we most willingly obey to our everlasting good This is two-fold 1. Of grace in the Church militant 2. Of glory in the Church triumphant The former is the way to the later The Kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his Word and Spirit The Kingdom of glory is the blessed estate of the godly in heaven The particular things which we desire are these 1. That God would cast down the Kingdome of Satan all men by nature are his subjects untill they be brought out of his Kingdom into the Kingdom of God and then Gods Kingdom is said to come to them 2. That God would plant both outwardly and inwardly the external face and inward substance of his Kingdome where it is not yet Cant. 8. 8. 3. For them that are planted we pray that God would supply to them what is wanting and continue and increase what good they enjoy 4. For the Church in persecution that the Ministers of the Gospel may be enabled to preach and professe the truth with all courage be faithfull unto death The Gospel is called 1. The Word of the Kingdom Mat. 13. 19. 2. The Keys of the Kingdom 3. The entrance into the Kingdom 4. The means whereby men are set in it therefore we pray that it may runne swiftly 2 Thess. 3. 1. and be a light to the world and that God would by his Spirit 2 Cor. 10. 4 5. make it efficacious that men may see their misery the glory of the Kingdom and give themselves wholly to God that God would make Magistrates nursing Fathers and Mothers Isa. 49. 23. that the Seminaries of learning may be pure and religious rightly ordered religiously governed and well seasoned with truth for Ministers that the Lord would send forth labourers into his harvest and give them utterance that they may open their mouth boldly to make known the mystery of the Gospel Christs Kingdom is carried on by degrees Psal. 110. 1. 1 Cor. 11. 21. it is a growing Kingdom Isa. 39. 6 7. The Scripture seems to intimate that in the later dayes there shall be a greater enlargement of Christs Kingdome Rev. 11. 15. and that it shall begin with the calling of the Jews Micah 4 7 8 But Christs great imperial day when all creatures shall be brought into a subjection to him is at the day of judgement Isa. 45. 23. Phil. 2. 10. Petition 3. Thy will be done in earth as it is in heaven The will of God though but one is considered several wayes First As secret This will of God is ever just although the reason of it be incomprehensible to us But the Petition is not meant of this 1. Because no man can know it till it come to passe whereas knowledge is necessary to the doing of this will 2. Because it is irresistible and cannot be withstood by any man Prov. 19. 21. Rom. 9. 19. 3. There are no promises for the performing
comes in all manner of Divination Fortune-telling and the like by certain odde and idle Observations from the stars from the Aspects of the heavenly bodies Natural effects which are grounded upon certain causes may be fore-told by the knowledge of these bodies but contingent effects depending upon the will of men as their cause cannot so be fore-told or those which depend upon other as uncertain causes as mans will Here comes in also all observing of the flying of Birds and of such like things as are taken fondly for ominous presages of good or evil for God hath forbidden these kindes of foolish observations to his people Also there was other supernatural effects which men may misapply things to as to drive away devils by holy water imagined to be holy by the sign of the Crosse or the like and to cure diseases in a supernatural way as to cure an Ague by some baubling toyes which some have invented of paring ones nails and putting the parings in a dunghill and let them rot and so shall the disease go away All which be but Sacraments of the Devil either no effect can follow upon them or if any do it is from the operation and work of the Devil which blindes mens eyes from seeing himself by these trisling observations But most of all if a man deem to merit remission of sins by these natural actions of casting holy water of crossing himself of abstaining from food of whipping himself or of going in course attire or the like this is the most superstitious and fond abusing of them that can be for then they become as it were Competitors with the bloud of Christ which is the only Sacrifice for sin by offering of which he hath made perfect for ever them that do obey And this is the superstitious abuse of these things Now follows the last and that is excessive prodigal and licentious abusing of them The chief things abused by intemperatenesse are meat by surfeting drink by drunkennesse sports by voluptuousnesse attire by sumptuousnesse When a man contents not himself to take such a quantity of any of these as agree to the end which God hath in nature appointed them for viz. meat to feed and refresh his body drink to quench thirst and comfort his body apparel to cover his nakednesse and adorn the body according to the difference of degrees amongst men and shelter from the cold and sports to fit the tired minde for the calling and exercise of the body that diseases may be prevented but seeks to content his own inordinate appetite or follows the fond custom and example of others or the like then doth a man shamefully abuse one of Gods works which is his name for he serves the Devil and the flesh with those things which God hath made and hinders himself from being able to do good by that which should further him and doth expose himself to many evils by that which should not be a snare unto him Here the riotous voluptuous prodigall liver specially the drunkard which must drink healths till he have no consideration of health and pledge as much as any man will drink to him till he have inflamed himself and be unable with discretion to consider any thing is a grosse abuser of the name of God for he takes no notice of God in his creatures nor doth serve him in using them as he ought for in the end and measure of using Gods creatures whose directions should we follow but Gods CHAP. V. The fourth Commandment REmember the Sabbath-day or the day of Rest to keep it holy Six dayes shalt thou labour and do all thy work but the seventh day is the Sabbath of the LORD thy God in it thou shalt do no manner of work Thou nor thy Sonne nor thy Daughter nor thy Man-servant nor thy Maid servant nor thy Cattle nor the Stranger which is within thy Gates For in six dayes the LORD made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the LORD blessed the Sabbath-day and hallowed it THese words contain the fourth Commandment of the Decalogue being the last of the first Table concerning our duty to God immediately The Summe of it is to appoint unto men a set and solemn time wherein they should wholly give themselves to the study of holinesse and to the performance of holy exercises necessary for that purpose The Sanctity of the whole man required in the first Commandment is the chief thing which God looketh for to the attaining and increasing whereof the Lord saw good to require some special kindes of services viz. solemn in the second Commandment and common in the third and the addicting and bestowing of a special time viz. every seventh day The end therefore of this Commandment is the maintaining and increasing of sanctity in men the Summe that every seventh day must be specially set apart to this purpose Let us proceed to handle this Commandment and to that end 1. Explicate the words of the Commandment 2. Speak something of the perpetuity of the Commandment 3. Shew the duties herein required and the sins forbidden For the first the Commandment hath two parts as the words themselves do plainly shew to each attentive reader First The Precept is briefly propounded Secondly It is somewhat inlarged It is propounded in these words Remember the Sabbath-day to sanctifie it Remembrance is properly of things past but here according to the usual acceptation of the word it signifies a diligent consideration of the thing before hand as where the young man is commanded Eccles. 12. 1. To remember his Creatour in the dayes of his youth that is seriously to consider of him It is all one as if he should say diligently observe for so he interprets himself Deut. 5. 12. Think upon and accordingly provide for the observation of this holy rest by dispatching all the works of thy calling that nothing might be undone which providence and diligence might prevent that might hinder thy rest on the seventh day Men are apt to forget the Creation of the world therefore the Lord appointed the fourth Commandment and to forget Christ therefore he appointed the standing Ordinance of the Lords Supper Luk. 22. 19. The Sabbath-day or the day of rest and ceasing from labour as the word properly signifieth which is repeated again in the conclusion of the Commandment It must not be bestowed as other dayes but then they ought conscionably to forbear those things which on other dayes they might lawfully perform for rest is a cessation from doing things To sanctifie it or keep it holy that is to imploy the day in holy duties of Gods immediate worship to sanctifie it to set it a part to holy uses and purposes So two things are required 1. The remembrance of the time which is a serious preconsideration to prepare for it 2. A carefull celebration consisting in resting and sanctifying it for a bare rest is not enough but such
a rest as tendeth to and endeth in the sanctifying of it Thus the duty is briefly propounded it is further enlarged and that two wayes 1. By an explication of some things which might seem doubtfull 2. By an argument of confirmation or reason to ratifie the precept The Explication shews two things answering unto two Questions which upon hearing of the precept so briefly delivered must needs arise in the minde of the hearer needing therein to be satisfied The one Which is the day of rest The other What must be rested from and who must rest To the former the Lord makes a full answer by shewing the time as distinctly as might be saying Six dayes thou shalt that is thou maist I warrant thee and give thee good allowance for it labour and do all thy businesses that is all the works of thy particular calling for thy profit but the seventh day is the Sabbath of the Lord thy God that is which the Lord thy God requireth thee to rest in So the matter is defined particularly after six dayes bestowed in labour and the works of thy calling of all sorts followeth the seventh day and that is the day of rest which I appoint thee to observe Here you have the matter of the Commandment explicated every seventh day succeeding six of labour in a constant course of reckoning must be given to God for a day of rest The seventh day following six of labour and still coming between six of labour must in a setled and constant course be yeelded unto God for an holy rest the time being particularly determined Seneca saith the Iews were a foolish people because they lost the seventh part of their lives Another question remains What must be rested from and who must rest To which the Lord also makes answer saying In it thou shalt do no work that is none of thy works or businesses none of the labours of thy calling wherein thou dost warrantably bestow thy time upon the six daies and the rest must be celebrated by the master of the family and his wife comprehended both under the name thou nay the King Magistrate Father or any Superiour is meant by sons and daughters by men-servants and maid-servants yea and by the cattel too because their labour will require the labour of men attending them and by all strangers within thy gates whose labour will induce thee to labour and be an occasion of thy labouring also Turbasset ordinem civilem damnum attulisset Israelitis si alii inter ipsos viventes permissi essent opus facere Grotius in Exod. 20. So have we the Commandment explicated now it is confirmed by a reason taken from Gods institution and of this institution we have the ground and parts the ground from Gods behaviour in the beginning who in six daies did make heaven and earth this Universe as in Gen. 1. the seas and all things in them and upon the seventh day did rest from creating any more things and out of a will to have the Creation kept in a perpetual memory to the worlds end did institute a day of rest which institution standeth in blessing the day of rest and sanctifying it The Holy Ghost saith that twice of the Sabbath Gen. 2. 3. Exod. 20. 11. that he never said of any other day that the Lord blessed that day To blesse is to appoint and make it effectual for a means of blessing see Isa. 65. 6 7. 58. 13 14. and to sanctifie is to sequester or set apart for holy purposes So the whole argument stands thus If God having himself made all things in six daies and rested from making on the seventh did hereupon appoint the day of rest by blessing and sanctifying it then must thou remember the day of rest to sanctifie it as I said at first but so hath the Lord done therefore must thou remember the Sabbath day to keep it holy Now having expounded the words of the Commandment let us come briefly to handle the question Whether this Commandment be perpetual binding all men in all ages or whether temporary binding onely the men which lived before the resurrection of Christ and no further It is manifest that the Laws given in the old Testament are to be distinguished in regard of their continuance into these two kinds For the will of the Law-giver from which the force extent and continuance of the Law hath its original was that some of them should be observed but till the resurrection of Christ and no longer and again that some should continue in force from the time of their making to the worlds end Now concerning this fourth Commandment it is apparent that the Law-giver did intend that it should binde all men for ever from the time that he gave it For how could he declare his minde in this behalf more plainly then by equalling it in all things with those precepts which are known to be of everlasting continuance and by separating it from and exalting it above all those other which are known to have been but Temporary It was promulgated in the same majestick manner with the same voice at the same time and in the same place that the other nine It was delivered to the same person to be laid up together in the same Ark and so is a part of the same Covenant whence those Tables are called the Tables of the Covenant and that Ark the Ark of the Covenant What Commandment therefore is a part of the eternal Covenant and is by God graced and commended with all those signs of commendation wherewith all the rest are graced cannot I think be made of less continuance then the rest for what did their writing in Tables of stone and laying up in the Ark signifie but their durablenesse and eternal continuance and full accomplishment for us in Christ. The Lord hath separated this precept from all temporary precepts by giving it those priviledges as it were and notes of honour which all of them wanted and God hath equalled it with the perpetual and everlasting precepts by communicating to it all those testimonies of force and continuance which they had therefore we are bound to believe that he would have this to continue in force as much and as long as the rest even to all men in all ages so long as this world shall last There is one argument that carries some shew of force for the overthrowing of this Doctrine of the perpetuity of the fourth Commandment viz. That we are not now bound to do the thing it requireth nay we are bound not to do it For our Sabbath is not the seventh but the eighth from the Creation To which I answer That this fourth Commandment doth not require to rest and sanctifie the seventh from the creation nor from any other period or date of time but alone the seventh after six of labour or coming betwixt six of labour in a setled course of numbring from any period that God
of each Church are bound unlesse they have some very just cause to come in due season to the Congregations and attentively and reverently to joyn with them and continue so doing till the end and that not only in the Morning but also in the Evening Secondly The Churches are then to make collections for the use and behalf of the poor and other acts of mercy as the Apostle appointed them to do in Corinth 1 Cor. 16. 1 2 3. and as he saith He had ordained in all Churches These are publick duties The private are some with reference to the publick to prepare for it and make use of it before and after fitting our hearts to hear by prayer and meditation and the like and by praying and meditation applying that to our selves which we have heard as the Bereans examined the Doctrine of Paul some again without such reference as all holy exercises of singing of Psalms prayer meditation reading together with actions of mercy in laying aside as God hath blessed us for the use of the poor and in visiting and relieving the sick comfortlesse needy and the like all which are acts as well of holinesse toward God as of mercy toward men Especially we must know that it is our duty to meditate upon the great works of our Creation and Redemption and our eternal rest in heaven seeing the Sabbath is given us as a memorial of the two former and an assurance of the later that being the excellent rest our entring into which this holy rest doth point at and help unto We must not onely keep the Sabbath in the Church-meetings and solemn Assemblies though it be specially appointed for the publick worship but at home in our houses Levit. 23. 3. We must awake with God in the morning begin with him rise early spend not much time in dressing of our selves that day it is the Sabbath of the Lord have holy thoughts while we are dressing our selves pray to the Lord to pardon all our sins and to put us into a holy frame and yet finish all this so soon that we may be with the first in the publick Assembly We may after the first Sermon eat and drink but for spiritual ends and purposes that our bodies being refreshed we may be the fitter to serve God but must take heed of spending too much time or feeding too liberally which may cause drousinesse We must then season all with heavenly discourse Luke 4. from v. 1. to 25. We must not speak our own words After the publick worship is ended we must call our Families together and repeat what we have heard and catechize them in the principles of Religion Heb. 2. 1 3. the fourth Commandment sing Psalmes and pray At night we should blesse God for the mercies of the day lie down with a great deal of soul-refreshment sleeping in the bosom of Jesus Christ. And this is the matter of the duties to be performed the manner is to consecrate the same as a delight unto God with comfort and joy serving him on that day as we do with comfort and cheerfulnesse follow our common businesse on the week dayes as the Prophet Isaiah chap. 58. 13. expresly requireth And call the Sabbath a delight Call that is make or count an Hebrew phrase often used in Isaiah Sabbath Some by it understand the extraordinary Sabbath or day of Fast because in the beginning of the Chapter there is an expostulation about it Levit. 16. 31. but the Lord is now speaking of an entire reformation My holy day the Sabbath agree not so properly to an arbitrary Sabbath A delight LXX thy delicate things i. one of the choisest priviledges God hath given thee These are common duties The duty of Superiours specially is to look to their Inferiours and at least to keep them from prophanation of the Sabbath and so farre as their authority will bear to drive them at least to the outward celebration of it by resting and by joyning in the publick exercises of religion as the good Nehemiah did cause the people to sanctifie the Sabbath in his time and forbad Merchants to bring wares to Ierusalem on that day and as we see in the very words of the Commandment the Governour is appointed to rest and not himself alone but his whole Family There is 1. No liberty granted more to the Superiour then to the Inferiour but all of what state or condition soever must sanctifie the Lords day 2. Every Superiour standeth charged before God not onely for himself but for all those which the Lord hath put under his government that both he and all they sanctifie the Lords Sabbath or day of rest Ford on Command 4. This delight is spiritual in God as the proper object and in the Ordinances as the onely means to lead us unto God Iob 27. 10. Psalm 43. 4. Cantic 2. 3. Isa. 56. 7. Reasons 1. Because the duties of that day are higher we have then all the means of Communion with God 1. We have them in a more raised solemn way without any interruption there is then a double Institution not only of the worship but the time 2. It s a spiritual Feast a day of Gods appointment our recompence as well as our duty Neh. 2. 26. Ordinances are fodinae gratiae Isa. 12. 3. 3. This day we come to remember the highest favours of God to the creature to contemplate the works of Creation Gods rest and of Redemption Christs rest 1 Pet. 4. 1. and our own eternal rest Heb. 4. 9. the Sabbaths of the faithful are the suburbs of heaven Heb. 12. 23. the Lords Supper is heaven in a map Luke 14. 15. Mat. 26. 29. 4. Many of the duties of the day are but spiritual recreations meditation is the solace of the minde in the contemplation of Gods works Psa. 104. 34. Singing of Psalms is a vent for spiritual mirth Iam. 5. Eph. 5. 18 19. then God should be solemnly praised Ps. 92. 1 2. 5. It is the temper of the people of God to delight in his solemn worship Psa. 2. 1 Cor. 2. 12. Male concordat canticum novum vetus homo Aug. Psal. 84. 1 10. Psal. 122. 1. 6. Delight in the Sabbath is the best way to discharge the duties 1. With comfort delight sweetens all how will men toil at their sport Neh. 11. 8. 2. With profit Isa. 64. 5. God will not send them away sad which come into his presence with joy Means to delight in the Sabbath 1. Labour after the assurance of the pardon of your sins 2. Solemnly prepare for the duties of the Sabbath 3. Wean the heart from temporal pleasures Psal. 26. 8. 119. 37. 4. Esteem the Sabbath a priviledge that after six dayes of labour God should appoint us a day of rest he might have taken all our time 5. Treasure up the experience of former Sabbaths Psal. 63. begin 6. In case of deadnesse plead with your souls as David doth Psal. 42. Shall I go
up the Authority of the Law The End of the ninth Book THE TENTH BOOK OF Glorification OF THE General RESURRECTION THE LAST JUDGEMENT AND Everlasting Misery of the wicked and Happiness of the Godly CHAP. I. Of the General Resurrection REsurrection from the dead and eternal judgement are two of the principles of the Apostles Catechism Heb. 6. 1. There shall be a Resurrection of the body In the New Testament the thing is so perspicuous and obvious that it would be too long to rehearse the several places Matth. 22. 32. Iohn 5. 28 29. Acts 17. 31. 24. 16. Revel 20. 12 13. Paul proves it by divers Arguments 1 Cor. 15. Tertullian hath written a famous book of this subject and begins his Book thus Fiducia Christianorum resurrectio mortuorum The confidence of Christians is the resurrection of the dead 2. Of the self-same body the Apostle 1 Cor. 15. 53. speaks by way of demonstration and as it were pointing at his own body This corruption must put on incorruption Credo resurrectionem hujus carnis said the old Christians Iob 19. 25. Non enim resurrectio dici potest nisi anima ad idem corpus redeat quia resurrectio est iterata surrectio ejusdem autem est surgere cadere Aquinas Supplem 3. part Quaest. 78. Artic. 1. 3. It shall be genoral of the good and bad Matth. 22. 31 33. Dan. 12. 2. Iohn 5. 28 29. The wicked rise in virtute Christi Iudicis the godly in virtute Christi capitis the wicked shall arise to death and shame the resurrection of the Saints shall be glorious they shall rise first 1 Cor. 15 2. Every one of them shall have a perfect body without defect or deformity they shall arise in perfect beauty 3. Their body shall be immortal 4. Spiritual and glorious like Christs body Phil. 4. ult Aquinas shews that Subtilitas est proprietas corporis gloriosi Supplem 3. part Quaest. 83. Art 1. and that it is ratione subtilitatis impalpabile Ib. Art 6. Vide ibid. Qu. 84. Art 1. Qu. 85. Art 1 2. The Resurrection may be proved by reason 1. From the power of God he made us of nothing therefore he can raise us out of the dust Facilius est restituere quam constituere Qui potest facere potest reficere saith Tertullian Mat. 22. 29 Phil. 3. 21. 2. His justice the body is partner with the soul in sin or holinesse 3. Christ rose again and he rose as the publick head of the Church Luke 24. 46 47. He rose as the first-fruits 1 Cor. 15. 21. He bought soul and body 1 Cor. 6. 20. He is united to a whole believer Iohn 6. 40. 4. That the glory of God and Christ and the Saints may be manifested The world derides the resurrection of the body the Philosophers could not attain to it but it is the Christians chief consolation Iob 19. 27. Hope and resurrection of the dead are joyned together Act. 23. 6. 24. 14. There are as great things past as to come our bodies may as well be in heaven as Christs body be in the grave Rom. 8. 32. Although the Resurrection shall be by the power of the whole Trinity yet it shall be peculiarly by the voice of Christ the dead shall hear the voice of God and live by an Archangel ministerially The end why Christ shall raise them all is to bring them to judgement The Schoolmen say Omnes resurgent in eadem aetate and urge Ephes. 4. 13. but Christ rose say they in his youthful age about thirty three years but the Fathers interpret that place otherwise The godly then need not fear persecution it toucheth but the body Matth. 10. 28. nor death it self It is but a sleep Act. 7. 60. 2 Thess 4 13. the grave a bed of rest Isa. 57. 2. Those that sleep likely rise so shall thy body be raised up at the last day CHAP. II. Of the Last Iudgement BErnard distinguisheth of a three-fold coming of Christ 1. Ad Homines John 1. 11. 2. In Homines Matth. 28. ult 3. Contra Homines Revel 1. 7. The usual distinction is of his first coming in great humility when he was incarnate and his second coming in Majesty when he shall openly manifest and declare his excellent glory in the sight of all his reasonable creatures Angels and men good and bad The knowledge of the time is reserved to God alone Acts 1. 7. The day is appointed by God the Father and not revealed to any creature saving the humanity of Christ and was not revealed to that it seemeth while he lived in the earth in basenesse Christ shall suddenly descend from heaven with the voice of an Archangel with a mighty shout and with the trump of God and then shall he cause all the Saints to rise and with the living Saints shall cause them to meet him in the clouds and after he shall cause all the sinners to arise also and there publickly shall adjudge all his Saints to his heavenly Kingdom making known and rewarding all their good deeds but shall adjudge all the wicked to eternal damnation making known to all the world all their wicked and ungodly deeds words and thoughts even those which before were most secret which having done he shall then yeeld up the Kingdom to God his Father not ceasing to be lesse glorious himself because he hath shewed the infinite glory of God to which all things are to be referred as their proper end but perpetually enjoying glory and blisse with him in another manner and in no lesse full measure even as a mighty man under some great Prince having conquered some Kingdom against whom his Prince did send him then resigneth the office of Lord General because there is no farther use of it but yet liveth in as much honour in the Kings Court as that military title and function would afford him So our Lord and all his members with him after the last day shall remain for all eternity unspeakably glorious though the manner of administration of things which is now in use by Gods appointment shall be finished and determined that God may be all in all Two things are to be considered 1. That all universally are to be judged 2. That Christ shall be Judge of all For the former there is a two-fold Judgement 1. Particular and private which is given concerning every one immediately after death 2. Universal and publick when all men shall be judged together called the day of Revelation Rom. 2. 5. and of this judgement the Creed speaks when it saith From thence he shall come to judge the quick and dead From thence viz. Heaven He that is Christ Jesus the second person in Trinity Shall come to judge the quick and dead that is all men that ever were or shall be That in the end of the world there shall be a day of Judgement and that all men shall then be judged it appears First From
one another this company adds to their misery Of Purgatory Limbus Infantium Patrum Because the Papists divide hell into four regions 1. The hell of the damned the place of eternal torment 2. Purgatory where they say the souls of such are as were not sufficiently purged from their sins while they were upon earth and therefore for the thorow purging of them are there in torment equal for the time to that of the damned 3. Limbus Infantium where they place such Infants as die without Baptism whom they make to suffer the losse of heaven and heavenly happinesse and no pain or torment 4. Limbus Patrum where in like manner the Fathers before Christ as they hold were suffering no pain but only wanting the joyes of heaven and because I have not yet spoke of these I shall handle them here being willing to discusse most of the main controversies betwixt us and the Papists Of Purgatory Bellarmine saith there are three things to which the purging of sins is attributed and which may therefore be called Purgatories 1. Christ himself Heb. 1. 3. 2. The tribulations of this life Mal. 3. 3. Iohn 15. 2. 3. A certain place in which as in a prison souls are purged after this life which were not fully purged in this life that so they being cleansed may be able to enter heaven into which no unclean thing shall enter about this saith he is all the controversie Therefore whereas we distinguish the Church into militant here on earth and triumphant in heaven he adds and labouring in Purgatory We believe no other purgation for sinne but only by the bloud of Jesus Christ 1 Iohn 1. 7. through the sanctification of the holy Ghost Tit. 3. 5. The Papists charged Luther that he spake of Purgatory such a Purgatory there is said he meaning temptation Hoc Purgatorium non est fictum If there be a Purgatory it should be as well for the body as the soul because it hath been partaker of those pleasures and delights for which the souls pay dear in Purgatory fire but they deny any Purgatory for the body Epiphanius saith Thus shall the judgement of God be just while both participate either punishment for sinne or reward for vertue Origen excepted all the expressions of the Fathers this way appear clearly to have been understood not of a Purgatory but only of a Probatory fire whether they meant that of affliction or of the day of Judgement My L. Digby in his answ to Sir Ken. Digb We say with Augustine We believe according to the authority of God that the kingdom of heaven is in the first place appointed for Gods elect and that hell is the second place where all the reprobate shall suffer eternal punishment Tertium locum penitus ignoramus imò nec esse in Scripturis sanctis invenimus The third place we are utterly ignorant of and that it is not we finde in the holy Scriptures It is not yet agreed among the Papists either for the fire or the place or the time of it only thus farre they seem at length to concurre that souls do therein satisfie both for venial sins and for the guilt of punishment due unto mortal sins when the guilt of the sin it self is forgiven Dr. Chaloner on Matth. 13. 27. See Dr. Prid. Serm. 2. on Matth. 5. 25. pag. 58. to the end Mr. Cartwrights Rejoynd pag. 34◠c. Ezek. 18. 22. Micah 7. 18. 1 Iohn 1. 2. Rom. 8. 1. If our sins shall not be so much as mentioned surely they shall not be sentenced to be punished with fire Ier. 50. 20. From which Text we thus argue All their sins whom God pardoneth shall be found no more then to be purged no more especially after this life The learned Romanists generally accord That Purgatory fire differeth little from hell but in time that the one is eternal the other temporal they believe it to equalize or rather exceed any fiery torment on earth The Apostle calleth the Church the whole family in heaven and earth whence we reason thus All the family whereof Christ is head is either in heaven or upon earth Now Purgatory is neither in heaven nor upon the earth but in hell wherefore no part of the Family of Christ is there Papists will not grant that God imputeth to us the merits and sufferings of his Sonne although the Scripture is expresse for it and yet they teach that merits and satisfaction by the Pope may be applied to us and that they satisfie for our temporal punishments Purgatory is described by Gregory de Valentia and Bellarm. l. 2. de Purgat cap. 10 11. 14. to be a fire of hell adjoyning to the place of the damned wherein the souls of the faithful departing in the guilt of venial sins or for the more full satisfaction of mortal sins which have been remitted are tormented which torment is nothing differing from the punishment of the damned in respect of the extremity of pain but only in respect of continuance of time which may be ten or a hundred or three hundred years or longer except they be delivered by the prayers Sacrifices or alms of the living And the confession of this Purgatory saith Bellarmine lib. 1. de Purgat cap. 11. is a part of the Catholick Faith The principal places of Canonical Scripture which they urge for it are these In the Old Testament Psal. 66. 12. Isa. 9. 18. Micah 7. 8. Zech. 9. 11. Mal. 3. 2. In the New Matth. 5. 25 26. Luk. 16. 6. Acts 2. 24. 1 Cor. 3. 11 13. 1 Cor. 15. 29. 1 Pet. 3. 19. All which places have been taken off by learned Papists And also by Calvin in his Institut lib. 3. cap. 5. and Chemnit in his Examinat Concil Trident. and others If the Scriptures before urged had been so evident for Purgatory Father Cotton the Jesuite needed not to have enquired of the devil a plain place to prove Purgatory as some of the learned Protestant Divines in France affirm I shall conclude therefore with that saying of Bishop Iewel in his Defence of the Apology of the Church of England part 2. cap. 16. The phantasie of Purgatory sprang first from the Heathens and was received amongst them in that time of darknesse long before the coming of Christ as it may plainly appear by Plato and Virgil in whom ye shall finde described at large the whole Commonweal and all the orders and degrees of Purgatory Of Limbus Infantium Patrum Limbus signifies a border or edge and is not used in the Scripture nor any approved Author in their sense Limbus Infantium is a peaceable receptacle for all Infants dying before Baptism This is so groundlesse a conceit that the very rehearsal of it is a sufficient refutation Limbus Patrum is a place where the Papists say the souls of the godly that died before Christ were But Col. 1. 20. God could reconcile none to him in heaven
but the faithful which died before Christs ascension Revel 14. 13. Blessed are the dead which die in the Lord from henceforth presently from the time of death 1. Christs death was efficacious to believers before his coming as well as since Heb. 13. 8. 2. The faithful before Christ expected heaven when this life was ended Heb. 11. 11 14 15 16. 3. The believing thief was with Christ in Paradise that day Luk. 23. 43. which Bellarmine de Beatitud Sanctorum l. 1. c. 3. interprets to be heaven this was before Christs Ascension Luke 16. 23 26. Abrahams bosome is a place of comfort for Abraham was there comforted 2. There is a great Chaos which signifies an infinite distance between Abraham and the rich glutton which utterly overthrows the dream of Limbus which signifies a border or edge and supposeth that place to be hard adjoyning to that of torment CHAP. IV. Of Everlasting Life THe last prerogative of the Church is Life Everlasting which being the summe of all desires is fitly placed in the last place Here are two things 1. Life it self 2. The continuance of life noted in the word Everlasting See Acts 13. 48. Eternal life is three wayes promised 1. As the free gift of God without any respect of any worthinesse in us Rom. 6. ult Iam. 1. 12. 2. As our inheritance purchased by Christ Ephes. 1. 14. 3. As a free reward promised and given to obedience Rom. 6. 22. In the first respect our salvation and all the degrees is wholly to be ascribed to the gracious favour of God in Christ. In the second to the mercy of God and merit of Christ. In the third to the mercies of God redoubled and multiplied upon us and not to any desert of ours B. Down of Justification lib. 2. cap. 4. Life is that whereby any thing acteth liveth and moveth It is either natural or spiritual and that last hath two degrees the life of grace and glory First That there is everlasting life is proved 1. From the love of God to his servants that is everlasting 2. Because God will be eternally glorified 3. It is the aim of the Saints 1 Cor. 1. 18. 1 Pet. 1. 9. It is 1. A transcendent or surpassing life it exceedeth natural and spiritual life 2. A satisfying life Psal. 17. 15. there shall be all good and perfect good and perfectly injoyed God shall be all in all he is a satisfaction to himself much more to us 3. A glorious life there is a glorious God a glorious Christ there are the glorified Saints and Angels 4. A most joyful life Enter thou into thy masters joy we shall delight in God and he in us 5. Eternal life eternity heightens either happinesse or misery It is called eternal life not properly but by a Catachresis it hath a beginning but no end it is not temporary defined by any certain term obnoxious to any change it shall continue for ever without end Some question Whether one may propound eternall life as an end to aim at It is lawful for Christians that most deny themselves to make eternal life the great scope they aim at nay it is needful for them so to do 1. From the glorious precepts of God obliging the soul to propound such an end 1 Tim 6. 12 19. Phil. 2. 12. 2 Pet. 1. 10. 1 Cor. 9. 24. 2. The promises of God encouraging Matthew 5. 11 12. 1 Timothy 4. 8. Matth. 19. 28. 3. We have the presidents of believers that denied themselves in this world Heb. 11. 24 25 26. v. 35 36. Iude v. 21. 4. Eternal life was Gods end Heb. 2. 10. 1 Pet. 3. 8. It was the end of Christs incarnation suffering ascention intercession Iohn 10. 10. 17. 24. we should aim at Gods end 5. It was Gods design from all eternity to bring men to eternal life 1 Cor. 2. 7. 6. The great condition on which God promiseth eternal life is that we might seek and endeavour after it Rom. 2. 7. 7. We are much concerned in it What proportion is there between time and eternity How to know whether we make eternal life the end of this life 1. Then we will have high thoughts of eternity the comforts that are eternal are worth regarding and the miseries that are eternal should chiefly be avoided 2. We will then seriously enquire after the way to heaven Ier. 50. 5. Ps. 16. ult David often begs of God to teach him his waies 3. We will then make it our main work to come to heaven Phil. 3. 11 13 14. one thing is necessary 4. We will be content with no reward on this side eternal life Psal. 17. lat end 41. 4. 5. We will rejoyce in the hope of the glory of God 2 Tim. 4. 8. Titus 2. 13. Iude v. 21. 6. It will be our aim then to overcome the fear of death 7. We will often review our evidences for heaven Heb. 2. 11. and desire God to search and try us Psal. 139. ult It is a Question An sancti fruantur beatitudine ante ultimum judicium It was a current opinion among most of the Fathers if not all That the souls of men after their death do not go immediately to heaven but are in a receptacle or mansion-place till the day of Judgement and some of late have followed it especially the Anabaptists The souls immediately departed have not the compleat fulnesse of that happinesse which they shall have yet they are not excluded from the enjoying of God Luk. 23. 43. 2 Cor. 5. 1. Phil. 1. 23. Some say there is a difference of those that are raised again as Lazarus and some others for it is likely say they that their souls went not into heaven but were detained by God who would unite them again to shew forth his glory The accidental joy of the Saints say the Schoolmen shall be greater both extensively because it shall be in soul and body and intensively because the soul shall rejoyce to see the body glorified 2. The essential glory shall increase extensively because it shall redound unto the body The souls of the godly immediately after their departure hence from the body are said to be in rest Heb. 4. 11. in consolation Luke 16. 25. in security Iohn 11. 15 18. therefore they presently go to heaven to God and Christ. Consider the names given to the state of glory it is called Life These shall enter into life Rest finde rest go to rest our home our Fathers house a purchased and glorious inheritance A Kingdom the Kingdom of heaven Ioy our Masters joy everlasting joy Glory weight of glory eternal weight of glory The City of our God The Scripture cals it Paradise a place of all delight and pleasure alluding to that Paradise planted by Gods own hand to make it a delight for the innocent state of man and Abrahams bosom wherein the Saints receive refreshing which is a borrowed speech taken from Fathers carrying and cherishing their little
sub oculis sunt Zanchius de Symb. Apost Ego Mosen puto voluisse populo creationem rerum aspect abilium proponere nihil de invisibilibus dicerâ— unde in toto sex dicrum opere ne unius quidem invisibilis Creaturae mentionem fecit Mercerus in Gen. 1. 1. ideâ— habet in caput secundum versum primum idem habet Parâ—us Vide Menass Ben. Isr. Probl. 25. 26. de Creatione Vide Aquia Partem primam Quaest. 6â— Artic. 4. Gen. â— 1. Job 38. 7. See Sir Kenelm Digbies Treatise of Bodies ch 4. The German Erde and the English Earth as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Base is the lowest part of a pillâ—r Nec circumfuso pendebat in acre tellus ponderibus librata suis. Ovid met Carpenter in his first book of Geog. ch 4. saith the earths circular motion is probable Copernicus said that the earth moved and the heavens stood still See more of this after about day and night And in Fullers Miscel Sac. l. 1. c. 15. At terram quae immota in perpetuum manet locum mutare incongruum puto rationi rectâ—e contrarium non moror ingeniosa Copernici commenta quae nervosè convellit Libert Fromondus in sua vesta ubi Copernici Galilei Kepleri Moestlivi Lanbergii Hortensii sophismata ad examen revocat suam terrae quietem restituit Barlow Exercit. 6. Aristotle would have Earth-quakes to proceed from a spirit or vapour included in the bowels of the earth 2d. of his meteors 7 ch which finding no way to passe out is enforced to turn back and barred any passage out seeks every corner and while it labours to break open some place for going forth it makes a tumultuous motion which is the Earth-quake It is 1. Universal which shakes the whole earth in every part at least in the upper face the cause whereof is not natural but the immediate and miraculous power of God such a one happened at our Saviours passion 2. Particular that which is limited to some one or more particular places What Thunder is in the clouds the Earthquakeis in the Earth Exod. 17. 6. Numb 20. â— 1 King 3. 16 â—0 * Aqua quasi â—qua of the equal and plain face and superficies thereof or as Lactantius quasi à qua â—ata sunt omnia because hence all things are bred and nourished Because waters are either without motion as in Lakes or of an uniform motion as in Rivers or divers as in the Sea the Heathen ascribed a Trident or threefold Scepter to Neptune their supposed Sea-God Purchas Pilgrimage l. 5. c. 13. sect 1. Lysimachuâ— in Plutarchs Apothegmes for great thirst yeelded up himself and his army and being captive when he drank said he O dâ—â— quam brevis voluptatis gratia â—e â—x râ—ge feci serâ—um The qualities and use of the Aire Act. 17. 28. Fire is a most subtil Element most light most hot most simple and immixt Therefore the Persians worshipped fire as a god The Chaldeans adored Ur and the Romans worshipped holy fire Vide Vossium de orig progres Idol l. 2. c. 64 65 66. Job 38. 19. 24. Bonaventure hath seven opinions de quidditate luminis it is an old saying Non constat ex lumine naturâ— quid sit natura luminis See Sir Walter Ralâ—gh's history of the world l. 1. c. 1. Sect. 7. If this light be not spiritual it approacheth nearest unto spirituality and if it have any corporality then of all other the most subtil and pure for as it is of all things seen the most beautiful and of swiftest motion so it is most necessary and beneficial Sir Walter Ralegh It is a great paradox to think light to be a body which yet is maintained by Sir Kenelme Digby in his Treatise of bodies But that light should be a spiritual substance is much more absurd for how then should it be visible Vide Aquin. partem primam Quaest. 66. Art 1 2 3. Consectaries The eye cannot see any thing without a double light Lumine innato an inward light in the Chrystalline humour of the eye 2. Lumine illato an outward light in the aire and on the object Gen. 1. 4 5. The day is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or tame because it is appointed for tame creatures or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire because it is to be desired In Latine it is dies à Deo of God as a divine thing The night is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike as in latine nox à nocendo of hurting This incredible swiftnesse gave occasion to Câ—pernicus and others to conceive the globe of the earth did rather move and the Sun stand still See Dr. Hackwels Apologie and Carpenâ—ers Geography Some think there is a greater probability the earth should move round once a day then that the heavens should move with such an incredible swiftnesse scarce compatible to any natural body Others deny it grounding their opinion upon Scripture which affiâ—ms the earth to stand fast so as it cannot be moved and upon sense because we perceive it not to move and lastly upon reasons drawn from things hurled up and let fâ—ll upon the earth Mr. Pemble in his brief Introduction to Geography p. 12. Vide Wiâ—helmi Langi de Annis Christi l. 1. c. 2. The night easeth the burthen of the day and the day driveth away the terrour of the night Consectaries from day and night Night is the time of rest Sleep is the parenthesis of our troubles Psal. 104. 20. 21 22 23. Spiritual blindnesse Sol exprobrat dormientem Erasm. Esay 40. 5. The glory of the Lord that is Christ in the doctrine of the Gospel Shall be revealed that is made publick and openly known And all flesh shall see it that is men generally and universaliy in the far greater number and in a manner all the Nations Together at one and the self same time * Meteora à loco quia in sublimi regione pendent Brierwood There are three sorts of Meteors one of fire and hot the other of aiâ—e or water and cold the other mingled He sendeth snow like wooll Vapor est calidus humidus oriturque ex acre aqua exhalatio calida sicca oriturque ex igne terra Zab. a Like chesnuts or eggs breaking in the fire b Cum exhalatio Calida sicca in nubibus occurrit humidae frigidae illam violenta eruptione perrumpit atque ex hac collisione fragor oritur qui tonitru dicitur atque accenâ—io inflammatio exhalationis quae fulgur nominatur Arist l. 2. Meteor c. 2. 8. Job 37. 4. 1 Sam. 7. 10. 29 Psal. per tot 18. 13. A winters thunder is a summers wonder In Autumn or Spring are oftner meteors seen then in the summer and winter except in such places where the Summer and Winter are of the
of the glorified Saints Revel 14. 10. Isa. 66. â—4 B. Bilson Bellarm. Aquinas with Mr Wheatley and others say it is below Constituunt enim Scholastici communi consensu intra terram quatuor sinus â—ive unum in quatuor partes divisum unum pro damnatis alterum pro purgatorio tertium pro infantibus siue baptismo abe untibus quartum pro justis qui morichantur ante Christi passionem qui nunc vacuus remanet quorum sufficientia sumitur penes genera poenarum sunt enim haec omnia loca poenalia omnis autem poena aut est tantùm damni aut etiam sensus rursus aut aeterna aut temporalis pro poena ergo solius damni aeterna est limbus puerorum pro poena solius damni temporali erat limbus Patrum pro poena damni sensus aterna est infernus pro poena damni sensus temporali est Purgatorium Bellarm. Tom. 2. controvers 3. lib. 2. c. 6. De loco Purgatorii Incentro collocant inferuum damnatorum circa â—anc Purgatorium tum limbum puerorum ad extremum limbum Patrum Chamier tom 2. l. 5. c. 8. Proxima pars gehennae est Purgatorium Purgatorio proximus limbus puerorum puerorum limbo proximus Patrum limbus Rainold de lib. Apoc. tom 1. praelect 79. Tom. 2. controv lib. 1. de purgat c. 1. Abbot against Bishop Clamandum ergo non modò vocis sed gutturis ac laterum contentione Purgatorium exitiale Satanae esse commentum quod Christi crucem evacuat quod contumeliam Dei misericordiae non ferendam irrogat quod fidem nostram labefaâ—it evertit Calv. Instit. l. 3. c. 5. Sect. 16. Duo sunt habitacula unum in igne aeterno alterum in regno aeterno August in lib. suo de verbis Apost 18. Serm. Nec est illi ullus medius locus ut possit esse nisi cum diabolo qui non est cum Christo l. 1. de peccat meritis remissione cont Pelag. c. 28. * Dr Fcatleys Stricturae in Lindomastig Chap. of Indâ—â—â— Bellarm. lib. 2. de Puâ—â—â— 14. ait poenas in Purgatorio esse atroâ—â—â—mas cum iâ—cis mâ—llas poenas hujus vitae comparandas esse docere constanter Patres ex Thoma minimam poenam purgatorii esse majorem maxima poena hujus vitae Vide Bellarm. l. 2. de purgat c. 3. Vide Bellar. â—ib c. 4 5 6 7 8. Petrus Cottonus Iesuita in Christianissimi Regis aula Patrum nostrorum memoria nobilissimus cum in quandam enâ—rgumenam incidisset neque tam opportunam occasionem negligendam putaret homo discendi cupidissimus inter caetera quae à malo quidem sed tamen calido docto daemone sciscitanda in chartula quaedam annotaverat etiam disertè praescripserit Quis evidentissimus Scripturae locus ad probandum purgatorium invocationem Sanctorum ut est ab amplissimo viro Jacobo Augusto Thuano in historiarum libris proditum Dallaeus de poenis satisfact l. 1. c. 18. Vide defense de la Fidelite de traductions de la S. Bible Faites à Geneve par Turretin Preface an Lecteur verification 43. Touchant le Purgatoire Limbus accipitur propriè pro parte insiâ—â—a vestis muliebris imos pedes contingeute vel pro fascia extremitatem vestium circumquaque ambiente Si pro alterius cujus dam rei margine accipiatur id â—it metaphora quadam in qua aliqua â—it analogia necesse est Limbus verò Papisticus cum juxta autores suos â—it part inferni ac secundum Bellarminum paâ—s superior saltem ille qui patribus assignatur debebant prius doccre qualis fit inferni figura ut sciri possit num Limbus fit superior vel inserior item an sint duo cum infantum Limbus habeatur pro inferiori Riveâ— in Cathol Orthod See D. Willets Limob-mastix De finâ— Abrahae Limbo Patrum Vide Cam. myroth Capel Spicileg ad Luc. 16. 22. Chamier ad Heb. 11. 39 40 Vocatur futura piorum gloria 1. Vita ut distinguatur ab infoelicissimo miserrimo damnatorum statu qui mortis nomine exprimitur Intelligitur autem vitae nomine non nuda viventis existentia ab animae corporis unione dependens ea enim piis in coelo damnatis in inferno crit communis sed beatissima foelicissima viventis conditio quae à beatifica Dei viventis visione corporis animae glorificatione dependet per quam pii à damnatis vel maximè distinguuntur Gerrh loc commun All amor mercedis is not amor mercenarius Vide Montac Apparat. 1. pag. 50 5â— 52 53 c. Antiqui certè patres unanimi concentu consensu docent antiquos sanctos aut in loco aliquo subterraneo secreto fuisse repositorio aut alibi dispositos ubi Deo visum non autem in coelo summo beato glorioso quem appellant Paradisum Montac orig Eccles. Tom. prior parte posteriore p. 418. See Heb. 11. 39. opened in my Annotat. The end of our faith is sight of our hope possession of our love enjoying Ubi est summum bonum ibi est summa foelicitas summa jucunditas vera libertas perfecta charitas aeterna securitas secura aeternitas Bern. meditat cap. 4. Three things will be perfected at once a mans sanctification communion and comfort We shall be made like unto God 1 Joh. 3. 2. We shall be assured that our happinesse shall continue for ever as the misery of the damned is to be without hope so they shall be without fear The matter of the Saints communion in heaven shall be the redemption of Christ the praising of â—his wisdom and justice Luke 9. 31. Gods providence concerning them Gods righteous judgements Revel 5. 9. See Dr Prid. on 2 Pet. 3. 16. Death puts an end to finne the beatifical vision perfects our sanctification and makes the soul impeccable say the Schoolmen Many of the Fathers believed that the just were not admitted to the beatifical vision before the day of Judgement but kept in sâ—cret receptacles There is 1. Plena adeptio 2. Summa delectatio Psal. 16. 11. 3. Perfecta quietatio That there shall be different degrees of glory in heaven It hath been the ancient and constant tradition of the Church testified by the unanimous consent of all the Fathers was never questioned by any untill that Peter Martyr in this last age first began to doubt thereof and others since more boldly adventured to contradict it M. Mede on Mat. 10. 41. See more there Aureolae deferuntur 1. Martyribus propter victoriam de mundo 2. Virginibus ob subjugatam carnem 3. Praedicantibus propter profligatum diabolum D. Prid. Scholast Theol. Syntag. Mnemon cap. 7. Dav. de justitia actuali c. 60. Dicimus cum Calvino quod pro gratiae mensura in hac vita suis concessa Deus quoque gloriae gradus in futura distribuat Vide Calvinum in Institut l. 3. c. 25. Sect. 10. in Matth. 13. 43. Matth. 20. Scio alios doctos pios viros in contrariam sententiam concessisse inter quos agmen ducit Petrus Martyr quem alij etiam hoc tempore sequuntur Talemque esse controversiam judico de qua salvo fidei fundamento in utramque partem disputari possitâ— Quia neutrae parti desunt suae rationes quae probabilltate suae non carent Rivet in Cath. orthod Supplem 3. part q. 94. Art 1. Isa. 66. 24. That place 1 Joh. 3. 15. to some seems unanswerable to prove that eternal life is begun here but perfected hereafter therefore glory wherein doth consist the perfection of eternal life doth but gradually differ from grace wherin the inchoation of that life doth consist There is 1. A holy shame which is aningredient into true repentance the object of this is sin Eze. 16. 61 2. Sinfull shame when we are ashamed of Christ and his word and people Mark 16. ult 2 Tim. 1. 8. Pudor à rebus putidis Scal. It is the blushing of the face upon the apprehension of doing something unseemly Shame is defined by Aristotle a grief and trouble of minde arising from such evils as tend to our disgrace l. 2. Rhet. c. 9. Pudor est metus quidaâ— infamiae Arist. â—thic 4. â— 15.