speeches preserve love Iudg. 8.2 3. 6. Sometimes let us lay aside our authority and use entreaty to preserve love The Epistle to Philemon the ninth verse Sect. 5 Fifthly Applications to edifie 1. TO admire the love of God 1 Iohn 3.1 both for the freenesse greatnesse and continuance we admire that we cannot comprehend such is the love of Christ Eph. 3.19 that it passes our knowledge 2. If God hath so loved us we ought to love him againe with all our heart and minde and strength Deut. 6.6 Matth. 22.37 3. Let us endeavour to preserve our love to the Lord. 1. Take heede we looke not on the worlds excellency too much and neglect divine meditations 2. If we will preserve our love we must preserve our acquaintance with him by daily prayer reading hearing Iob 22.21 3. Daily consider the worth of his love 't is better than life it selfe Psal 63.3 and of the effects of his love in giving his Sonne his Spirit his Graces his Promises his consolations this world and the next world this will revive our love to him 4. 'T is great impiety to decline in love to God wee make as if he were not so amiable and love-worthy as once we thought him or that we have found something that deserves our affection more than himselfe If we preserve our love to God we preserve our assurance of his love to us we preserve our strength to performe duties to beare crosses we preserve in our selves a fitnesse to live and a promptnesse to dye preserve this and it will preserve us Fourthly concerning love to men 1. Let us thinke of things that pertaine to love such thoughts are both comfortable and profitable Phil. 4.8 2. Pursue love follow after it as men that hunt doe pursue the hare let us follow hard to catch it not to kill it but enjoy it 1. Cor. 14.1 3. Let our trading and imployments all our businesse and affaires be done in love 1 Cor. 16.14 4. Let us endeavour to be sound in love Tit. 2.2 This duty is 1. Commanded 1. Iohn 3.23 2. Commended 1. Cor. 13.13 3. Approved Rev. 2.19 4. Rewarded Heb. 6.10 And our love should be thus ordered 1. To love God above all as the supreame and chiefe good 2. To love our owne soules next as being more worth than all the world Matth. 16.6 3. To love my neighbours soule for that may partake of God after that manner the body is not capable but by participation with the soule 4. To love my owne body above all other mens 5. The bodies of my brethren among them 1. Those which are most godly 2. Those that are of my owne nation Gal. 6.13 Psalme 122.8 3. Those that are my kindred 4. Especially those of my family 1. Tim. 5.8 5. Above all my wife Gen. 2.24 Sect. 6 Sixthly Questions resolved Quest 1 WHat is the love we owe to wicked and ungodly men Answ A love of compassion but not of approbation Quest 2 May we love our selves We may Answ for wee are to love our neighbour as our selves our selves must be the patterne to love our neighbour by we must love our bodies and nourish them Ephes 5.29 And we must love our soules and labour to save them Acts 16.30 Matth. 16.26 Quest 3 What love owe wee to the children of God that are dead Answ 1. Honourable buriall Acts 8.2 2. Moderate mourning Iohn 11.33 3. Râ—spect to their posterity as David to Ionathan 2. Sam. 9.45 4 To speake of their good workes Acts 9.39 Quest 4 How come Christians to lose their first love Rev. 2.4 Answ 1. They minde new things rather than true things Losse of love to God 2. They take too much worldly contentment 3. They neglect the meanes of grace as reading hearing and prayer 4. They change their company for them that are lesse zealous 5. They looke on the graces of others with envy or discouragement Quest 5 Why is the love of many growne so cold Answ 1. Because in some it was never hot 2. Because they see men perfidious unjust Apostates so abhorre them 3. Some looke onely on the evils of men not their good parts 4. They finde arguments to coole their love but none to kindle it Quest 6 Must wee so love Christ as to hate Father and Mother Luke 14.26 Answ 1. Our love should be so large to Christ that our love to any other creature should seeme hatred to it 2. They should see us so slight them in opposition to Christ that they should thinke we hate them 3. Though we honour and love them simply yet we are to hate them comparatively Quest 7 What is the love we owe to our Reverend Preachers Answ 1. A love of Reverence as they are Embassadors 2. Cor. 5.19 20. 2. A love of maintenance as they are painefull 3. A love of attention as they are teachers 4. A love to stand for them as they are opposed by hereticks and profane men 5. A love of piety to pray for them Colos 4.3 6. A love of courtesie if wee be able to invite them home Acts 16.15 7. A love of complacency to delight in them as the excellent ones Psal 16.3 1. Excellent in their function being the Lords Tribe 2. Excellent in their gifts of holinesse and learning 3. Excellent in their imployment the saving of soules 1. Tim. 4.16 4. Excellent in their reward a great reward Mat. 10.41 Quest 8 How shall we preserve love where we differ in judgement and opinion Answ If we agree in the foundation 1. Observe how godly Ministers doe agree follow them some differ in judgement yet walke in love 2. Let us looke on the good we see one in another 4. If we meete let us conferre of those things wherein we doe not differ 5. Let us pray one for another so love may be preserved Quest 9 How may I gaine more love and grow therein 1. Answ Get the strongest apprehension wee can of Gods love to us in Iesus Christ 2. Looke on the good that wee see in our brethren ponder their vertues cover their infirmities 3. Labour to feele the comfort of love Phil. 2.1 How doth love sweeten our pilgrimage To meete and conferre in love to comfort one another in love makes our presence acceptable it adornes our profession and Religion aboundantly Of Patience 1. What Patience is 2. Of the patience of God 3. Of the patience of man 4. Application to edifie 5. Questions resolved Sect. 1 First What Patience is THE word signifies sufferance or forbearance In patience are three things First a promptnesse or readinesse to beare Secondly the act of patience in bearing Thirdly the duration which is called long-suffering Sect. 2 Secondly Of the patience of God THE patience of God is his slownesse to anger his sparing of sinners and giving them space to repent Rom. 2.4 There is patience and long suffering which flowes from his goodnesse Men dayly doe provoke God yet he forbeares 1. Because he would bring
hath enough for himselfe and all that doe come unto him 3. To sue and intreate for his favour All desire to be happy and they sue to have relation to great ones whom they judge to be in felicity and if they can get to be retemers or houshold servants they thinke themselves in a happy condition especially if they can get the affection of their Lord towards them above others Gaine this and gaine all namely the favour of this blessed God then all that we have shall be sweete all that wee want shall be supplyed with the sence of his love wheresoever we are wee are happy whatsoever we doe we shall be blessed in our deed doing it in way of obedience 4. This shews us who are the truely blessed and happy ones those that are the children of the blessed God A blessed Father he is and his children must needs be blessed They are the blessed of the Lord that made Heaven and Earth Psal 115.15 1. They are all of them blessed Psal 128.1 2. They are assuredly blessed Psal 128.4 3. Sometimes they are apparantly blessed which is evident by their unexpected conversion their eminent graces and famous deliverances 4. Sometimes they are sensibly blessed this is known to themselves by their sweet consolations and to others by their fervent praising of God 5. They shall be eternally blessed the perfection and consummation of blessednesse shall come upon them to their happinesse Mat. 25.34 Fifthly this should informe us to seeke blessednesse after a right manner 1. Let us lay the foundation of our happinesse in the pardon of our sinnes Psal 32.1 2. 2. Seeke blessednesse by beleeving Luke 1.55 Blessed is hee that beleeved Galat. 3.9 They that are of Faith are blessed with faithfull Abraham No faith no Christ no Christ no blessednesse Happinesse is by being united to Christ by faith 3. Labour for divine qualifications to evidence to our selves and others that we are blessed here and prepared for blessednesse hereafter As these 1. Poverty of spirit 2. Purenesse of heart 3. Meeknesse to beare wrongs 4. Patience to suffer 5. Spirituall hunger and thirst Matth. 5.4 the beginning 6. The feare of God Psalme 128.1 7. Meditation in Gods Law Psalme 1.2 8. Diligence in our places Mat. 24.46 9. Obedience to the Truth preached to us Luk. 11.28 10. To be raised from our sinnes Revel 20.6 11. To give to others Acts 20.25 12. To doe that our consciences call for and avoide that which our consciences cry against Rom. 14.22 13. To struggle with our tentations to victory James 1.12 14. To be very watchfull circumspect Rev. 16.15 Sect. 5 Fifthly Questions resolved Quest 1 WHat reason can you give that happinesse is not in the creature Answ 1. Because it cannot give satisfaction 2. They last but a season 3. They shelter us not from wrath Quest 2 Are not your merry jocund fellows happy Answ No for their mirth is but madnesse when 't is sinfull and as Lightning it blasts their goodnesse being soone past away Quest 3 Were not those Heathen happy that attained to morall vertues Answ They were more happy than bruitish sensuall ignorant and vicious Heathen yet not so happy as weake Christians whose vertues proceed from justifying faith are regulated by the Scriptures are a part of Regeneration and referred to the glory of God Quest 4 If Christians be most happy why are they so unchearefull Answ 1. It may be their joy is inward 2. They may be in the worke of mortification 3. They grieve for others sinnes and miseries 4. Some infirmities lie upon them as the sicknesse of their soules which hinders their joy 5. They finde themselves soone to erre in externall mirth and then they are growne more circumspect yet not male-content nor uncheerefull Quest 5 If happinesse here is to have divine qualifications how is it that some cannot endure to heare of qualifications Answ 1. Because they are led by errour and not by Scripture 2. They are ignorant that the same Spirit that seales them doth qualifie them as the same fire that gives heate gives light 3. They doe want qualifications themselves and in their frenzy oppose them in others out of their grossenesse and ignoraâ—ce 4. They have qualifications among themselves as 1. The qualification of Vagrants for they will be boundlesse and know no law for rule 2. The qualification of Atheists they say God sees no sinne in the justified 3. They have the qualification of divels to accuse the brethren and oppose faithfull preachers Thus they can admit of qualifications of abhomination but cannot endure qualifications of sanctification Quest 6 What is our happinesse at death Answ 1. That we have walked before God Isaiah 38. 2. That we have kept the faith 3. That there is prepared for us a Crowne 2. Tim. 4.8 Quest 7 What is our happinesse after death Answ 1. Our Soules shall bee accompanied to Heaven with good Angels and good workes the one to deliver their charge the other to receive their reward 2. Our bodies shall be raised at the last day in glory 3. Both body and soule shall be freed from sinne and ill company and all misery and we shall enjoy the presence of God the fulnesse of joy with the Angels and Saints and so be made immortally happy and blessed beyond that we now can comprehend Of Hatred 1. The description of it 2. The distinctions of it In persons in things in causes in degrees 3. Of Gods hating 4. Applications 5. Questions resolved Sect. 1 First What Hatred is IT is a disliking detesting and avoiding things contrary to us to our nature liking and welfare Hatred is of things contrary to us as God hates sinne being contrary to 1. His Nature 2. His Law 3. His Honour Man hates contrary to fight and feeling as stripes and torments and death and sicknesse contrary to our being or wel-being So then Hatred is a disliking a desire of separation a detesting a flying off that which we apprehend to be against us and our good Sect. 2 Secondly the distinctions of Hatred in persons IN God 't is most pure and holy what hee doth is good his will is the rule of righteousnesse nothing is in him or that proceeds from him but that is most righteous holy and good Hatred in man is sometimes a lawfull affection Psal 97.11 Yee that love the Lord hate evill Againe there is hatred causlesse as some hate cheese some hate some fruites which in themselves are lovely but the contrariety and hatred is in their natures this is in vegetables in beasts in fowles and fishes as between the Vine and the Colewort betweene the Serpent and the Spider c. So men of accursed natures hate God Rom. 1. hate Light Iohn 3. hate good men Psal 34. hate goodnesse without just cause as Caine hated Abel And there is a cause makes men hate as Iosephs brethren hated him because they thought his fathers love would be removed from them to him So
with gratulation To love them dead in sinne Ephes 1.2 To love enemies Rom. 5.10 To those that did manifest enmity by evill workes Colos 1.21 4. The duration It is an everlasting Love Ier. 31.3 Troubles deprive us not of his love Psal 91.15 for hee will be with us Infirmities cannot quench his love for he will spare us Mal. 3.17 Death cannot separate us from his love Rom. 8.38 39. Sect. 3 Thirdly Of Mans love to God MAns love is either naturall or sinfull or spirituall Our love to God must be spirituall but before we can thus love God ourselves must be regenerate 1. John 4.19 We love him because he first loved us and gave us grace this love of ours to God is a constrained love 2. Cor. 5.14 not a constraint but by a sweet influence as the Sunne shining on Hearbs and Flowers doth constraine them to grow and smell sweete The love of God to us is love active the love of God in us is love passive he is loved of us 2. From whence love commeth surely the Fountaine is God 1. Iohn 4.7 Love commeth from God The roote is the Spirit the fruite is love Gal. 5.22 Gods love is manifested to us by the Holy Ghost Rom. 5.5 Then We love him which first loved us 1. Iohn 4.19 3. The markes of our love to God First love earnestly desires his presence Psal 42.2 This desire is compared to a thirst wee thirst for God as the chiefe good the onely good This thirst requires 1. A suitâ—ble satisfaction 2. A present satisfaction 3. A large satisfaction 1. A suteable satisfaction To offer a thirsty man a garment or to tell him a â—leasant tale or let him heare Musicke it is not suteable it is drinke that he desires 2. It is a present satisfaction he desires not drinke to morrow or next weeke but presently 3. It is a large satisfaction a drop or a spoonefull satisfies not he desires a large draught Thus love it desires God and none else to enjoy him sweetly and speedily and largely this is the first marke of love Secondly love bewayles the absence of God it is as death to the soule having once enjoyed him to want him Psal 77.10 In the want of all things we want God above all if we truely love him Psal 63.1 Thirdly love rejoyces in his presence by prayer wee draw neare to God Isai 55.6 and then joy increases Psal 43.4 Prayer brings us into his presence with a holy gladnesse Phil. 1.4 Fourthly love makes us obedient to God Iohn 14.15 If yee love me keepe my Commandements The more love the more duty obedience and conformity to his Will Fifthly when we love God wee doe love the children of God If we love him that begat we doe love them begotten 1. Iohn 5.1 4. The promises made to them that love God First they shall have mercy shewed to them and their posterity pardoning mercies relieving mercies Exod. 20.6 Secondly they shall share in Gods affection Ioh. 14.21 The Father will love them the Sonne will love them that love Christ Fourthly all shall worke for the best unto them Rom. 8.28 What can be more comfortable Fourthly they shall have a crowne of life Iames 1.12 and a kingdome Iames 2.5 This is the portion of them that love the Lord. Sect. 4 Fourthly Of Mans love to man THE love of man to man is either naturall or spirituall the naturall love is grounded on naturall Causes either beauty or bounty or consanguinity something we judge to be love-worthy that drawes the naturall affection Spirituall love is a peculiar among the regenerate they love God for his owne sake they love their enemies for his commands sake they love his children for his Image sake The more holy and righteous and heavenly minded men are the more they love them Of this love to the godly consider 1. The necessity of it 2. The excellency of it 3. How it is exercised 4. The markes of true love 5. How 't is preserved First the necessity of this love to our brethren 1. Without this love we can have no sound evidence that we are the children of God 1 Iohn 3.10 2. We can doe no workes that God accepts without this love 1. Cor. 13.1 2 3. 1. Cor. 16.14 All our things must be done in love If love be wanting the work is lost love is as the salt that seasons all Secondly the excellency of love 1. The Divine Essence is love and 't is excellent to resemble God 2. Love is an excellent badge of a servant and scholler of Christ whereby they are manifested and knowne Iohn 13.15 3. 'T is an excellent fruit of faith Eph. 1.15 Faith in Christ is fruitfull in love to all the Saints 4. 'T is an excellent testimony of a sound convert By this we may know wee are changed from sinne to grace 1. Iohn 3.14 5. It is excellent to have God to dwell with us Where love is there God dwells 1. Iohn 4 12. 6. 'T is as the anoynted above the rest for excellency 1. Pet. 4.8 Above all have fervent love Col. 3.14 Above all put on love Thirdly how love is exercised 1. Love seekes to be united as soone as we love Gods children we endeavour to joyne with them Act. 9.26 2. Love enjoying the objects turnes to delight Psal 16.3 3. Love casts the garment of charity to hide our brethrens infirmities 1. Pet. 4.8 4. Love edifies others 1. Cor. 8.1 To edifie is to build Love builds artificially 1. By pulling downe the old wall of naturall corruption 2. I aying a sound foundation of faith and repentance it will conferre with young ones and weake ones to helpe them not puzzel them Rom. 14.1 3. It brings new materials from the word and raises the building higher and higher and strives to adde practice to knowledge wisedome to zeale mercy to justice patience to diligence reverence to assurance 4. Love is excercised in relieving the necessities of our brethren Love ministreth to the necessitie of the Saints Heb. 6.10 Fourthly the markes of love to our brethren 1. True love is unfeigned 2. Cor. 6.6 without dissimulation Rom. 12.9 2. 'T is fervent there is heate in true love and haste to doe them good heate hath motion 1. Pet. 4.8 3. 'T is diligent Love nor hatred will be idle 1. Thes 1.3 Love is laborious for them beloved Heb. 6.10 4. 'T is constant 't is not as carnall lust hot lust is soone cold as Ammon to Tamar but true love continues Heb. 13.1 Fifthly how love is preserved 1. Labour for reall sound effectuall love then it will last and hold out 1 Cor. 13.8 Love doth never fal away 2. Avoyd groundlesse surmises Love thinketh none evill 1. Cor. 13.5 3. Interprete doubtfull things charitably as old Iacob did when he saw Iosephs coate 4. Harken not to every tale and report of the faults of others the words of tale-bearers sinke deepe and embitter our affections 5. Give loving answers for sweete
141.3 Keepe thou the Doore of my lips Micha 7.5 Keepe the Doores of thy lips from her that lieth in thy bosome Conclusions 1. A Doore hath a locke to make it fast so should my Mouth be locked fast with the Feare of GOD not to be opened to excessive eating and drinking these passe-in by the Mouth nor to be opened to foolish talking and iesting cursing swearing or slandering vaine-boasting or mocking these goe out of my Mouth 2. A Doore hath a knocker which causes them within to open so occasions are still ministred to us to open our Mouthes Questions are as so manie knockes wrongs and Iniuries are hard knockes and we soone open the Doore of our lips and it may be let flie Complainings curses evill wishes and our Doores be not easily shut againe 3. A Doore hath a bolt which onely they within can open this bolt is a wise Resolution In some Cases and Companie silence is best though they knocke yet we should not open let them loose their expectation and our silence may be our safetie and preservation 4. A Doore sometimes is onely put-to with a latch there is neither locke nor bolt so is the Mouth of a Temporiser If a Theefe or a Bawde or a Civill man or a Divine draw the latch there is entrance so some can discourse for errour or truth of worldlinesse or filthinesse the first occasion prevailes be it whatsoever there is an easie entrance no locke of the Feare of God 5. As divers Doores being open we have divers prospects so t is with the Doore of mens Mouthes Open a brothel-house-doore you see Curtizans Bawds light persons so some mens Mouthes once open wee perceive nothing but filthie talke and scurrilitie Open the Beare-garden-Doore there is confusion noise fighting barking so some mens Mouthes are opened with Contention Railing Threatning Censuring miscalling Open a Shop-doore you perceive wares commodities so some mens Mouthes once open all the Discourse is for Bargaines purchases Interest-money engrossings getting saving suretiship seeuritie c. Open some Doores yee see pleasant walkes sweet hearbes bowers grasplots trees fruites so some mens Mouthes once open their talke is wittie pleasant profitable wise harmlesse honest savourie Open the Church-Doore there is Divine Service Exhortations Praises Psalmes so open some mens Mouthes their talke is Divine holie gratious they praise God and edifie men Section 2 Secondly the Mouth is the Nourisher to feed the bodie THE Babes sucke their Nourishment men doe feed the Mouth receives all and conveighes it to the stomacke so the foode is concockted and dispersed and the bodie nourished and preserved Conclusions 1. I see the difference of our Nourishment in the wombe and in the world In the wombe the Child is nourished by the Navill In the world by the Mouth 2. I see the difference of Nourishing the bodie and nourishing the soule the bodie is fed by the Mouth but the soule by the Eare Esa 55.3 Ier. 3.10 3. As the Mouth is to the bodie so is the Minister to the Congregation hee speakes to GOD for them hee receives nourishment and conveighes it to them we should not be a meanes to wrong the Faithfull Preachers that were Impious nor separate from them that were erroneous Section 3 Thirdly The Mouth is the Distinguisher or Sentence-giver PAlatum gustat escam The Mouth tasteth meate Iob 34.3 It distinguisheth betweene bitter and sweete between that is sowre and that is unsavourie that is moist and that is drie that is stale and that is new The Mouthes Roofe is of sinewes so hard that everie meate cannot hurt it so soft that t is sensible hollow and round for the moving of the meate and the drawing-in the breath the Mouth is so apprehensive that if you put hot or cold into it or if you put a haire in your meate t is felt the smallest gravell or fish-bone is discerned the Mouth will quickly give sentence what is pleasant and what is offensive Conclusions 1. Wee may see how wisely the Lord doth fit things together Sounds with Hearing Light with Sight Savours with Smelling Meate with Tasting 2. As the Mouth tasteth meate so the Eare tastes words Job 34.3 Wee relish that is spoken to be wise or foolish to be Carnall or Spirituall to be sober or light to be in love or hatred wee will gesse at flattering wordes and approve wholesome talke 3. There is an Inward Taste of the soule and this is two-fold The one a slight Taste a generall knowledge as to taste of a Cup and not to drinke Heb. 6.4.5 A second is an Experimentall Taste with feeding and nourishment after it Psalme 34.9 Section 4 Fourthly The Mouth is the Interpreter of the Heart AN Interpreter gives the Exposition declares the meaning makes things plaine so doth the Mouth declare and shew what is in the Heart Matth. 12.34 Out of the abundance of the Heart the Mouth speaketh Conclusions 1. I may gesse who be wise in Heart and who be foolish who be Religious who be prophane their Interpreter will expound to mee 2. They doe erre grossely who usually doe sweare and scoffe or speake filthily and all their delightfull talke is worldly yet say They have good hearts to GOD though they make no shew Certainely such stuffe as is in the ware-house comes into the Shop such as the Fountaine is such are the streames 3. If I would avoid foolish words in my mouth I must shun foolish contrivings in my heart if I would have my Tongue as the Penne of a readie Writer then My Heart must indite a good matter Psalme 45.1 In this the Mouth and Tongue are considered Jointly Next of the Tongue singly First the Tongue is the Glorie of a man Secondly t is hard to bridle the Tongue Thirdly Resolves concerning the Mouth and Tongue Section 1 First The Tongue is the Glorie of a man SO is the Tongue called Gen. 49.6 Psalme 16.8 and Psalme 30.12 The Tongue is mans Glorie Heb. Chebodh saith Willet on Gen. page 444. 1. Because by it hee speakes so excells all other Creatures on the Earth 2. With the Tongue man preaches and converts Soules and comforts others 3. The Tongue speakes to God by Praier confers with men the Tongue can sing dispute perswade allure terrifie encourage c. Conclusions 1. I see how wicked men pervert all things and doe abuse them especially their Tongues Their Glorie is their shame their Tongues are their dishonour their silence makes them most honourable when they speake they bewray their follie Impietie and prophanenesse their words tend to their shame 2. If my Tongue be my Glorie I am to use it honourably which is done 1. By praising and blessing the Name of the Lord. 2. By Confessing his Truth made knowne to me with boldnesse and Reverence especially being called to Answer for the same 3. To speake to men Religiously in my common Conversation to edifie them and doe them good to endevour to convince the obstinate to
Ahab hated Michaiah because he reproved him so the Dove hates the Hawke and the Lambe the wolfe because they know them their enemies and come to devoure 3. There is hatred of enmity when we hate the evill and the party wishing him punishment or death so evill men doe hate superiors punishing And there is an hatred of abhomination when wee loving our selves or others hate those evils of sinne or punishment that may be hurtfull to us or them 4. As there is a distinction in persons or causes so in things as 1. Envy and hatred differ in the kind hatred is in a kind in other creatures envy is onely humane 2 Envy arises from some good befalne to our enemy hatred from some ill he doth to us 3. We hate Toads and Serpents but envy not beasts for strength swiftnesse or beauty onely we envy men 4. Some hatred is lawfull but no envy is lawfull So there is a difference betweene hatred and anger 1. Hatred reaches to many but anger to few most usually Anger the older it growes the weaker it is but hatred the older it growes the stronger it is 3. The angry man would have the party hee is angry with to know he is angry but he that hates conceales his hatred often times 4. Anger ceases if we see misery with submission but hatred is often cruell and brutish and unsatisfied unlesse it see the ruine of the party 5. Anger is more painefull for the present because of vehemency but hatred is more quiet yet doth watch an opportunity There is a distinction of degrees there is dislike hatred and abhorring dislike breedes hatred and hatred growes to an abhorring to a deadly hate Sect. 3 Thirdly of Gods hating 1. WHom he hates 2. What he hates First whom he hates 1. He hates them that love sinne Psalme 11.5 2. He hates Lyars Psal 5.6 3. He hates the proud Prov. 16.5 4. Those that deale Hypocritically Isaiah 1. My soule hates your new Moones 6. Those which deale falsly under a pretence to give to God Isaiah 61.8 I hate robberie for burnt Offering Thirdly what God hates 1. He hates iniquity Psalme 45. 2. He hates the prayers of the wicked Proverbs 15. 3. He hates Idolatry Psalme 78.59 4. He hates false weights Prov. 11.1 Sect. 4 Fourthly Applications 1. THis shewes the misery of the wicked the hatred of God is their portion 2. This should stirre us up to doe the best we can to worke our affections to hate sinne and abhorre it 1. Because 't is that dishonours God Rom. 2.23 2. 'T is painfull and grievous Rom. 7.24 3. It separates betweene God and us Isaiah 59.2 4. It makes us captives Isaiah 61.1 5. Sinnes are our debts Matth. 6.12 6. They are our burthens Psal 40.12 7. They pollâ—te us 2. Cor. 7.1 8. They wound us Psal 41.4 And we should manifect our hatred 1. By being censorious of sinne 2. To shunne the places where it is committed 3. By contending with it seeking a divorce 4. By seeking the destruction of it 5. By rejoycing in the ruine and decay of it 6. By being irreconcileable with it Sect. 3 Fifthly Questions answered Quest 1 WHy doe wicked men hate God Answ 1. He curbes them by his law 2. He his contrary to them in his nature 3. They looke on him as a Judge that will puish them Quest 2 Why doe the wicked hate the godly Answ 1. God hath put an enmity betweene them 2. They serve severall Lords 3. They have severall dispositions 4. The Godly by vertue get the credit from them the difference of workes breedes hatred as in Caine and Abel 5. They are provoked by the divell to hate them Quest 3 What persons are hated among men in the world Answ 1. Those which are perfidious where they are betrusted 2. Those that prove Apostates from that they professed 3. Those which are busie-bodies and tale-carriers 4. Those which live idly 5. Those which make no conscience to pay their debts 6. Those which for private gaine doe spoyle a Common-wealth 7. Those which bring in innovations in Religion 8. Those which live basely having great meanes 9. Those which oppresse the poore and vexe the widow and fatherlesse 10. Those which take base courses to enrich themselves Quest 4 How may wee get our affections more vehement against sinne Answ 1. Study the nature of sinne more the danger and filthinesse of it 2. Looke on it in the effects in the end and conclusion 3. The more we love God the more we hate evill and abhorre it 4. Humble confessions of our sins with aggravation encreases hatred 5. Substract from the hatred of poverty of affliction and death and adde to the hatred of sinne Quest 5 How farre may we hate wicked men Answ 1. We must hate their sinnes not their persons 2. Hate them as they are Gods enemies not as they are our enemies 3. Our hatred must bee with hope of their conversion not with despaire 4. We must hate them as they dishonour God and would pollute us but not with a seeking their dâ—struction 5. So hate them as to pray for them not plot against them that are evill men amongst us Of Love 1. What Love is 2. Of Gods love 3. Of Mans love to God 4. Of Mans love to man 5. Applications to edifie 6. Questions resolved Sect. 1 First What Love is LOve is an affection of liking a well-wishing Love seekes union and desires to enjoy the object loved if it obtaines then there is a joy delight and complacency if the object of love be lost or separated then there is a sadnesse and discontent if there be hope of regaining then Love studies inquires labours and is industrious to have former enjoyment and possession Amor vincit omnia Love is a strong affection in us it labours and endures and forgives it will be victorious Sect. 2 Secondly Of Gods love GOds love is essentiall He infinitely loves himselfe his Sonne and Spirit and his love is extended to all his children 1 John 4.8 God is love hee not onely hath love but is love as it is said I am understanding Prov. 18.14 As the Sunne is light so God is love the Fountaine of love Farther consider foure things 1. The objects of his love 2. The liberty of his love 3. The extent of his love 4. The duration of it 1. The objects of Gods love The objects of Gods love are first Christ secondly the Elect. First Christ Isai 42.1 His soule delights in Christ Matth. 3.17 In him he is quieted well pleased he onely pleases him Secondly in Christ he loves the Elect Colos 3.12 They are beloved ones elect and beloved 2. The liberty of Gods love It is free no cause in us no cause out of himselfe Benevolentia Hosea 15.5 I will love them freely 3. The extent of his love It was large and great Iohn 3.16 So God loved the world 1. Iohn 3.1 Behold what love behold it with admiration with acclamation
observe these things 6. God hath made his workes for this end that wee should behold them Isaiah 40.26 and have them in rememberance Psal 111.4 Thus we shall be able to exalt God in our hearts and declare his workes to others so God will be glorified others edified our soules much delighted and a weighty duty discharged and God will recompence us with revealing his loving kindnesse to us Psal 107.43 Of the worke of Creation 1. Who created all things 2. Whereof all things are made 3. The time when they were made 4. For what end all things were made Sect. 1 First who made all things THe maker of all things is God it is his prerogative to create Gen. 1.1 God made heaven and earth Col. 1.16 his workes are visible and invisible 1. Creation is a worke of the whole Trinity 2. All was made by the power of his word 3. In wisedome all was made First creation is a worke of the Trinity as appeares 1. The Father created Ephes 3.9 who created all things by Jesus Christ 2. The Sonne created Colos 1.16 Heb. 1.10 3. The Holy Ghost created Iob. 26.13 Iob. 33.4 Secondly all was made by his word Gods word is either first substantiall or secondly written or thirdly operative Though God made all by his substantiall word yet that is not meant when he saith let there bee this or that for the operative word was in time the substantiall word was eternall Psal 33.9 the word was a willing things to bee not a sounding of syllables so that without toylsomnesse with great facility God created all things he spake the word and it was done 3. In wisdome all was made Prov. 3.19 Jehova sapientia fundavit terram statuit coelos intelligentia Psal 104.24 1. God makes the creatures without sence these are superior as the light the firmament and ornaments of heaven as Sunne Moone and Starres or inferiour as the seas earth trees and plants 2. He makes the sâ—nsitive creatures as beasts fishes and fowles then the reasonable creatures man and woman Some creatures have matter and forme and generation as men some no generation as the heavens and sunne c. some have distinct formes without matter as Angels some are bodies without immortall spirits as beasts some are immortall spirits without bodies as Angels some are immortall spirits and bodies as men Reflections 1. Let me lift up mine eyes A desire of 1. Contemplation and behold who hath made all these things (a) Isai 40.29 and bringeth out their armies by number and calâ—eth them by their names then shall I see his eternall power and god-head by his visible works (b) Rom. 1.20 and let me cast my thoughts on the sea where goe the great ships (c) Ps 104.26 and are creatures innumerable there is the great Leviathan that sports himselfe in the waters which God hath kept in with bankes by his decree (d) Iob 38.11 let me looke on this earth hanging in the aire (e) Job 26.7 the foot-stoole of my Creator (f) Isai 66.1 and then break out to admiration and say 2. AdmiratioÌ„ 2. O Lord how wonderfull are thy works in wisdome hast thou made them all (g) Ps 104.24 when I behold the heavens the workes of thy hands the moone and the starres (h) Psal 8.3 then I thinke thou hast got thee an excellent name and renowne in all the world and for my owne part I give glory to thee and acknowledge none is like to thee none can doe thy workes Psal 86.8 3. Supplication 3. O Lord my Creator enable me to remember thee now in my youth before the evill day doth come (i) Eccl. 12.1 with such a remembrance as to turne to thee (k) Psal 12.27 and doe thou remember me with the favour of thy people (l) Psal 106.4 thy hands have made me and fashioned me oh give me understanding (m) Ps 119.73 and thou which first didst create me doe thou new make me grant that I may be a new creature (n) 2 Cor. 5.17 Create in me a new heart (o) Psal 51.10 and renew me in the spirit of my minde (p) Eph. 4.23 that I may serve thee with gladnesse and cheerefulnesse for thou hast made us and not we our selves (q) Psal 108.2 3. I am thine by creation oh make me thine by redemption and grace 4. GratulatioÌ„ 4. Fill my heart with thy praises that thy noble workes being in my eyes thy high acts may be in my mouth and I may often say thou art worthy to receive honour and glory and power for thou hast created all things (r) Rev. 4.11 let me ever bee resolute to praise thee as for the workes of creation in the generall so for forming my selfe in particular (Å¿) Psa 139.14 thou hast cloathed me with skinne and flesh and united my bones and sinewes (t) Iob 10.11 I praise thee for my being for my well-being O let me praise thee in an everlasting well-being 5. Resignation 5. Thou hast made me and put a living soule within me and set me on the earth to live and breath a short time and then thou wilt bring me to death the house of all the living (u) Iob. 30.23 dust I am and to dust I must returne (w) Gen. 3.15 so thou hast ordeined all must dye (x) Heb. 9.27 because all have sinned (y) Rom. 5.12 grant that all my dayes I may waite till this change come (z) â—ob 14.14 and so become wise to consider my latter end (a) Deu 32.29 wheresoever I die or howsoever grant I may in much assurance commit my soule into thy hands as into the hands of a faithfull Creator (b) 1. Pet 4.19 Sect. 2 Secondly Whereof God made all things HE made all things of nothing to create is to produce something out of nothing to worke without materials Heb. 11.3 the things we see were not made of things which did appeare Reflections I desire 1. Faith 1. Had I beene trained up onely in morall Philosophy I had learned that of nothing comes nothing Indeed it is so in mans worke but in my Bible I learne that of nothing come all things it is so in Gods worke 2. 2. Reverence What cause have I to feare and reverence this great Creator I my selfe once was nothing now have life and being and substance oh cause me to repent and to prize thy favour or else I shall be at last worse then nothing 3. How easie is it for God to helpe his Church 3. Dependance he can worke without materials if he wills the good of his people no adverse power can hinder him 4 In me is nothing that is good 4. Regeneration Lord create in me that may make me acceptable in thy fight which may be to me a pledge of thy love Sect. 3 Thirdly The time when all things were made
makes a separation betweene light and darknes sometimes they meet but alwayes do strive to separate so should the sonnes of light separate from Infidels and Idolaters true Professours ought to be Separatists not to separate from publicke assemblies in the reformed Churches but from the corrupt society of those who walke in darknes 3. God is the most excellent transcendent light First other light was made but he is uncreate 2. This light gives way to darknes God is not capable of any Eclips 3. This light is common to all but God is enioyed of a peculiar people 4. This light discovers outward things but God discovers inward secret things 4. Christians should walk as the children of the light with the children of light For them First as children of the Light 1. Take heed of sleeping in security sleeping is for the darke and for the night 2. Take heed of stumbling in grosse sinnes and errors because we have received light sleeping and stumbling are for the darke 3. As the children of the light we should first labour to distinguish betweene good and euill truth and falshood because we have the light Secondly to be chearefull and comfortable t is the light breeds comfort 3. To be diligent and industrious when the light comes men awake and stir and are actiue 4. Let our light shine before others let us not be like those which carry it in a darke-lanthorne our light should direct others and heate them and discover the truth to them and reioyce them and quicken them Secondly we should walke with the children of light 1. With them to seperate from Idolaters Hereticks and prophane men 2. Joyne with the children of the light delight in them and seeke their good alwaies say of them as Ruth to Naomy Thy God shall be my God where thou dyest I will dye 3. Walke in their way though they be few though they be despised desire to share with them here and hereafter Thirdly we should walke for the children of the light 1. If we have any authority or power let it be exercised for their good 2. If we have any gifts of learning knowledge or memory or courage or prayer use all for their edification and encouragement direction safety and comfort 3. As we are able let us hinder all accusations against them and remove all false imputations laid upon them 4. Let us so order our lives and carriage towards all that they may not be disgraced because of us or upbraided by our faults 5. If we have wealth let us releeve and succour them and refresh them in an especiall manner because they be children of light 6. We should be of like affection towards them in all their troubles to be troubled for them in all their comforts to rejoyce with them humbling our selves for their miseries praising God for their prosperity then are we for them indeed 7. If we be called we should suffer for them there are sufferings of expiation so Christ onely suffered his sufferings are satisfactory and are meritorious to take away sinne our sufferings are for confirmation of the truth and for the good of the Church for the people of God we must endure not onely words but blowes yea death it selfe that our example may confirme the truth and manifect the power of religion and holy love So much of the light Of the Moone Of the Moone consider these five things 1. Of her brightnesse 2. Her borrowed light 3. Her blemishes 4. Her mutation 5. Her gubernation Sect. 1 First of the brightnesse of the Moone FOr brightnesse shee is called light Gen. 1.16 and is said to be faire Cant. 6.9 and is often mentioned with the Sunne Gen. 37.19 Deut. 4.19 2. King 23.5 and is said to walk◠〈◊〉 her brightnesse Iob 31.26 This brightnesse may be considered foure waies 1. It is an inferior brightnesse 2. It is a brightnesse usefull and seasonable 3. It discovers onely grosse things 4. The nearer the Sunne the darker to the earth First it is an inferiour brightnesse The Sunne is the greater the Moone is the lesser light Gen. 1.16 Cant. 6.9 Five considerations from this inferiority First there are degrees of light so there are degrees of Grace at first conversion we are as the morning-light partly darke and partly light Prov. 4. thus we are light as the morning then we proceed to bee faire as the moone Cant. 6.9 Thus wee goe from strength to strength Psal 84.8 by degrees we are strengthened in faith Rom. 4.20 and doe grow in grace 2. Pet. 3.18 daily encreasing more and more 2. Pet. 3.18 At last wee come from grace to glory to the spirits of just men made perfect Heb. 12.24 then shall wee shine as the Sunne in the kingdome of our father Matth. 13.43 Secondly inferiority is not an annihilation the Moone is a light though inferiour to the Sunne I must not censure my selfe to be no Christian because I am of an inferiour ranke a man may be a free-man yet not an Alderman a Souldier yet no Captaine the foote is of the body though not so honourable as the hand I desire to be thankfull for the gifts bestowed on me and to be contented with my owne condition and with modesty to looke on them excell me in striving against envy and discouragement Thirdly inferiors doe make their superiors to appeare more honourable the light of the Sun is the more glorious being compared with the moone The people compared with Saul made his tallenesse and height to appeare more obvious The spies were as grashoppers before the sonnes of Anaak my littlenesse doth honour my superiours greatnesse my government of my family honors the Kings government of whole Realmes my teaching of my family honors my preacher that teaches a whole congregation Thus honoring my superiours in judgement and practice they will shine on me with protection and doctrine and my littlenesse makes their greatnesse appeare and I give them honour for conscience sake Fourthly Inferiour things are not to be despised the Moone though an inferiour light is not despised but of men desired some are little ones but must not be despised Matth. 18. men may have inferiour gifts yet honest hearts I must love them for their sincerity and not despise them for their inferiority Benaiah was honorable though he attained not to the first three 2. Sam. 23.23 I desire to honour all Christians and not to despise the least of them and so to reverence great ones which doe beare Gods Image that I may not despise little ones as though they had none of his Image Fifthly there is variety in Gods workes inferiour and superiour argues variety and variety argues wisedome There is variety of parts in my selfe there is variety of faculties and members in me In heaven earth and seas there is variety to fill me with delight to raise me to meditation to teach me to admire and say O Lord how wonderfull are thy workes in wisedome haste thou made them all 2. The
comfortable in his presence and promises mercies and favours 4. If a man doe but open his mouth the ayre fils it so if we open our mouth to God and pray in faith God hath promised to fill it Psal 81.10 5. If a man be buried in the earth the ayre leaves him and he putrifies and rots so those men are wholy earthly minded suncke under earthly cares buried in earthly desires and in worldly hopes God leaves them and they rot decay and perish 6. A man that hath good ayre is in possibility of health and chearefulnes but hee that enioyes communion with God hath certainty of soules health and shall have so much comfort first or last as shal exceed worldlings Sect. 4 Fourthly of the usefulnesse of the Ayre IT is so usefull that we live in it and cannot live without it t is more usefull then fire and water friends or mony with the ayre we do eate and drinke and sleepe worke walke play and refresh our selves ayre is usefull in prison in sicknesse at all times in all places the ayre is with us in contempt in disgrace in all miseries the ayre will visite us abide with us offer it selfe to goe downe to our Lungs and refresh us Conclusions 1. How good is God that makes the Aire so common the poore Plough-man hath a better portion in it than the rich Citizen The Aire is Gods doale to the world all share in it the dogge the horse the swine are not deprived of it yet it is more pretious than the gold of Ophir the Rubies and Pearles are not to be compared with it were it not to bee had without price a man would part with all his substance for it and purchase it with his chiefest treasure yet God in bounty makes it common and more plentifull than the stones of the street O blesse his name for ever 2. The Sunne is the cause of the usefulnesse of the aire for of it selfe it is both cold and darke so 〈◊〉 my soule without grace both darke and cold till God doe shine on me with light and heate 3. Let me learne of the aire to be usefull that others may have benefit by me endeavouring to behave my selfe so toward my governours my family my kindred my neighbours toward the poore the weake the strong that I may be usefull to all so shall I not live without being desired nor dye without being bewailed my enemies will wish to be like to me and my friends will rejoyce to speake of me and my conscience will speake for me Sect. 5 Fifthly of the continuance of the Aire THe aire and all things are continued by an upholding providence of God Psal 119.90.91 Good things in their want doe breede desire in their enjoyment they bring delight comfort and contentment Conclusions 1. As the Aire is constantly continued so is the love of God to his people our sinnes if we repent deprive us not of it Psal 89.33 nor our afflictions Psal 91.15 nor yet death it selfe Rom. 8. ver 38. The loue of God compasses us and continues with us as surely and as sweetly as the ayre we do breath in 2. God takes not away this useful Creature but continues it I must learne of him not to take away from men that which is most usefull that which they cannot well bee without To take a poore mans tooles to pawne or his bed-cloathes or garments and keep them is somwhat harsh To with-draw maintenance from my teacher to take away the good name of my brethren to be a meanes to keepe bread from the Market or preaching from the people is not the Divine but the diabolicall nature 3. The aire is continued amongst others to them that are evill and sinne against God and blaspheme his name To teach me not to doe the worst I can to those which are evill and doe me wrong but to be patient toward them and to strive to overcome them by supplying their wants and necessities 4. At night the aire hath his being though it wants the well-being to me that is it doth want light and heate so grace may give me a being though I want the comfort and exercise for my well-being but the sunne-shine of favour brings feeling comfort and joy Sect. 6 Sixthly Questions resolved about the Aire Quest 1 WHere doe you prove the Aire was created Answ The aiery region is called heaven There are three heavens the Imperiall heauens where the Angels are and Elementary heavens where the Sunne Moone and Starres are and the Region of the Aire where the Fowles doe flye called the Fowles of heaven Mat. 13 3◠which heaven is the aiery region When God made the Firmament he made the aiery region Quest 2 How is Sathan said to be from beneath Iohn 8. Yee are from beneath ye are of the Divell saith Christ Yet in Ephes 2.2 he is the Prince that hath his power in the aire Answ There is beneath in place beneath in dignity a Lord may be beneath a slave in place the slave may be in the chamber above him there is beneath in respect of dignity so the people are beneath the Prince Sathan is from beneath in respect of cursednesse basenes and indignity Quest 3 How are the clouds supported by the aire seeing the aire is more thinne and pure doth the weaker uphold the stronger Answ The Lord upholds all things by his power the earth he hangs upon nothing he is not tied to meanes nor to give a reason of his doings the Clouds are upheld it is so but by what meanes our ignorance of it is no vice in us Quest 4 Have fishes aire in the seas and rivers Answ As the wind blows where it listeth and we know not whence it comes nor whither it goes so it may be said of the aire how it penetrates or commixes it selfe with a contrary element what path it hath under water what aire fishes have or whether they breath by the Gills we may question but should avoyd curiosity and never looke for full satisfaction Quest 5 Are not some Masters of families to be blamed that being able in state they are so grosly worldly minded that they deprive themselves of the fresh aire and also their wives and children and servants and let them have no time or too little time to refresh themselves Answ They deprive themselves of a sweet blessing and demonstrate to the world what a hard master their Lord Mammon is that taskes them so hard and makes such drudges of them for the fresh aire cheeres their spirits farthers their health encreases their appetites abroad neare the City or farre off as they goe they eate of the fruites of their labours rejoyce their children encourage their servants if they have grace glorifie God in his workes doe good by conference and example amongst the countrey people returne to their home and with a fresh Career with cheerefulnesse and activenesse they fall againe to their trades and callings their whet proves no
reports that encreases jealousie Quest 4 What lessons may we learne from the fire which fel on Sodome Answ 1. That God is just as well as mercifull 2. Strange sinnes bring strange punishments 3. The equity they burnd in lust first and then were burned with fire 4. Voluptuous living hath a smarting conclusion 5. Vniversality of sinnes brings universall destruction 6. Those which cannot abide to be reproved must abide to be punished 7. We should take examples least we make examples Quest 5 How is Gods word like to fire Answ 1. The fire gives light so doth Gods word Psal 19. 2. The fire gives heat so doth the word 3. The fire in his place rejoyces so doth the word rightly applyed Ier. 15. Job 23. 4. The fire consumes the combustible stuffe so the word consumes our sinnes and lusts 5. The fire changes some things and drawes some things to it so doth the word change us and win us and turne us to his owne likenesse Quest 6 How are the judgements like fire Answ 1. Fire is terrible when it is cryed fire fire so Gods judgements are terrible in the threats 2. Fire it impartiall so are Gods Judgements 3. Fire consumes so doe Gods judgements 4. Fire torments men so doe Gods judgements 5. The spoyle that fire makes is reported a farre off from the place so Gods judgements are heard of and famous for report and record 6. When fire is cryed and kindled men doe remove their Goods and cast water on their neighbours houses or flye away so in the threatning and beginning of judgements it is wisedome to pray and to give almes to lay up treasure in heaven to weep for the sinnes and miseries of others to the from the sins of the time unto the name of God to the throne of grace 7. When wee see the flame a farre wee beginne to bestirre our selves so the judgements on neighbour nations should now awaken us 8. The mining sunder ground are least perceived and yet most terrible sudden and inevitable so inward spirituall judgements are least perceived and most dangerous 9. As those that kindled the fire are worthy of our hatred and those that quenched it are worthy of our love so the wicked that procure Gods judgements are worthy of most hatred and the godly that preserve us from them or by their prayers remove them deserve most love Of Meteors 1. Of the names of Meteors 2. Of the matter whereof they are produced 3. Of the time when they doe appeare 4. Of the various formes and shapes of them 5. Of the place where they are Sect. 1 First of the names of Meteors A Meteor is taken more largely or more strictly Largely all vapours exhalations clouds windes tempests haile snow are Meteors Meteora is first things ingendred Secondly in the aire Thirdly unperfect things ingendred imperfectly in the aire strictly it is either from vapours arising from the water or exhalations from the earth or both so growing hard and clammy are called Meteors in the aire Sect. 2 Secondly of the matter of them FIrst negatively of what they are not Secondly affirmatively of what they be Negatively They are not of fire nor of aire and so are of unperfect mixture for the perfect bodies are either simple compounded of the foure elements The Meteors are not of fire for the fire consumes them and doth not produce them the fire I meane the elementary fire is so thinne it cannot be altered and made thinner if the fire were thicker it would become hot aire neither are Meteors made of aire for if aire were made thinner it would turne to fire the exhalation then is not from aire nor fire Affirmatively Meteors have their production from the Waters and Earth from the waters do arise moyst vapors from the Earth arise exhalations more hot and dry and are more thin and pierce the Ayre ascending up more free then Vapors to the place where they are fired and consumed and t is probable that Meteors are rather exhalations then Vapors As there be seene some at Sea it may be they arise from vapors or from some Isles of the Sea or exhalations may be drawne from Fleetes of ships and great Navies this is but conjectures wee must leave many causes in nature to the God of Nature who onely knowes them Sect. 3 Thirdly the time when Meteors appeare NOt in the heate of Summer for then the Sunne is strong on the earth in his heate and consumes the matter whereof the Meteors are formed Not in the deepe of Winter for then the Sunne is so farre distant that t is not so operative to raise the exhalations up into the Ayre But the Spring and Autumne is the ordinary time As for the Star that did lead to Christ in the deep of winter it may be the Countrey is temperate or it was an extraordinary Meteor or Starre for speciall use God can throw the reines on natures necke yet keepes the bridle in his mouth hee can worke by secondary meanes and without them Sect. 4 Fourthly of the various formes and shapes THe formes of Meteors are according to the quantity or quality if the quantity be very great it is not carried up to the upper Region of the Ayre when the grossenes and heavinesse is the quality of it but if the quantity be great and the quality be thin and light it goes to the upper Region and there is fired And to proove that great quantity is exhaled up in the Meteor it appeares in some Comets or blazing Stars which continue many dayes after they be fired before they be consumed which argues there was a great quantity that lasted so long Sect. 5 Fifthly of the place of Meteors THe place is to be considered two wayes First the place of their production Secondly whither they ascend 1. The place of their production is not farre North for that is too cold nor yet in the South for there the Sun beames are too hot but that part of the earth which is like the Spring and Autumne all the yeare there are most Meteors Vnder the Equinoctial line are none nor in the two extreames but in the temperate Climat there they arise 2. The place whither they ascend t is to the upper Region for the middle Region wanting the reflexion of the Sunne beames is extreame cold In the lower Region is Frosts and Mists in the middle Region Clouds and raine in the upper Region Comets and blazing stars Conclusions applicatory An Hypocrite is like unto a Meteor First a Meteor is raysed from the Earth yet is not earth So an Hypocrite is raysed in the Church yet is not of the Church They went out from vs saith St. Iohn but are not of us he is not of the true Church of Christs mysticall body 2. A Meteor hath an ascent yet is not heavenly so an Hypocrite may be advanced yet not of an heauenly disposition 3. An Hypocrite may make more shew than a true Christian as a meteor may blaze
Counsell the Ignorant to Comfort the deiected to Informe the weake and incourage the strong in well-doing to avoid passion and pride and flatterie and discontent in my speeches and to speake with wisedome and Reverence and love and meekenesse and humilitie Then shall my Tongue be my Glorie indeed Section 2 Secondly T is hard to bridle the Tongue 1. BEcause the Heart is so corrupt and hard to be reformed 2. T is hard to leave an old custome as to goe against the streame or Tide 3. Other things be more easily tamed as birds beastes Creeping things Iames 3.7.8 4. Those that set themselves to tame the Tongue have found it hard David resolved to bridle his Tongue Psalme 39.1 yet his owne words grieved him daily Psalme 56.5 5. T is hard to make men yeeld where they thinke they have Possession men doe thinke their lips bee their owne Psalme 12.4 6. T is hard to make men lay downe their weapons The Tongue men esteeme their weapons Ier. 9.3 Ier. 18.18 Psalme 57.4 Psalme 64.3 Their Tongues be as Swords and their words as Arrowes t is hard to disarme them Section 3 Thirdly Resolves concerning the Mouth and Tongue 1. Quest VVHat is meant by the Mouth of the Lord Esai 1.20 Ans T is the Certaintie of Speech in utterance and performance GOD hath said it and it shall be accomplished 2. Quest What is meant by the Rod of his Mouth Esai 11.4 Ans The mightie and powerfull Word of GOD smiting some to their Conversion others to their destruction 3. Quest What is meant by the Mouth of the brooks Esai 19.7 Ans The Rivers whose Bankes are as the lips of the Mouth 4. Quest What is it to stop the Mouth Iob 5.16 Ans To stop the Mouth through the astonishment at Gods Workes 5. Quest What is meant by the Mouth of the Earth Gen. 4.11 Ans The Earth it selfe receiving Abels blood the like phrase Numbers 16.32 The Earth opened her Mouth and swallowed Corah and the rest of his Companie 6. Quest What is it to be with ones Mouth Exodus 4.12 Ans To Instruct and Teach one what to speake 7. Quest What is meant by the Mouth of the Dragon Ans 1. Power and Authoritie Revela 16.13 Also Calumniations and Reproches to bring Christians to be hated and contemned Rev. 12.16 Resolves concerning the Tongue 1. Qu. How is the Tongue set on fire of Hell Iames 3.6 Ans When Satan hath power over mens Tongues to make them speake wickedly 2. Quest Why was the Rich glutton tormented in his Tongue Luke 16 Ans 1. He is likely to have sinned by delicates in eating and drinking 2. He it may be had beene a Blasphemer or scoffer and licentious and prophane in speech 3. Or he had neglected Praier and praising God so is passive being on Earth herein not active Coloss 4.6 3. Qu. What is it to be gracious alwaies in speech Ans T is to speake graciously at all times in all places on all occasions in all Companies in all the tempers and dispositions of heart as in anger in mirth in feare in sorrow in hope still to maintaine gracious speech from a gracious mind after a gracious manner to a gracious end to stirre up grace to manifest grace to edifie them which heare us 4. Qu. How may we order the Tongue aright Ans 1. To thinke before we speake to bee more slow to speake and to premeditate is a sure way to speake well 2. To speake as those that doe acknowledge Gods presence as well as know it 3. To speake pertinently and avoid the multitude of words learne Compendiousnes to abbreviate Matters especially before our Governours or our servants or our enemies or before strangers 4. Moderate the passions within els there will breake out excessive speeches 5. Bee often in Praier then being able to speake to GOD wee shall be the better fitted to speake to men 6. Bee often examining our speeches with the circumstances of Matter Manner and End wee aimed at 5. Qu. What is an Idle word Ans 1. A word that tends not to the Glorie of God nor mans good 2. A word that might better have beene spared than spoken 3. Or a word pertaining to neither our generall Calling or particular 6. Qu. What are the Causes of Idle words Ans 1. The Heart is vaine which is the Fountaine of Speech 2. Custome is as a great Commander so t is easie 3. Pride of wit makes men very frothie in speech 4. Some Ingredients of Atheisme and want of feare 5. Idlenes and want of labour causes Idle words 6. Want of Praier those that pray best speake not Idly 7. Want of wisdome brings fulnes of Idle talke 7. Qu. What be the Contraries to Idle words Ans 1. Words of Thankfulnesse Ephes 5.4 2. Words of Wisedome which respect circumstances 3. Words of Holinesse and Grace Ephes 4.29 4. Speeches about our particular Callings 5. Propounding our Doubts to be Resolved 8. Qu. Who be the most Wise men of Speech Ans 1. Those that alwaies speake of God reverently 2. Those that speake charitably of Enemies 3. Those that be very discreet in praising others 4. Those that can reproove wisely and meekely 5. Those that keepe-close to the Truth in their Speeches 6. Those that speake sparingly in passions 7. Those which speake pertinently to the Matter in hand 9. Qu. Before whom must we be silent Ans 1. Before Magistrats in open Courts Acts 24.10 2. Before our Elders Iob 32.8 3. Before Fooles and Pratlers Pro. 26. 4. Before Malicious Scorners Matth. 7.6 10. Qu. What is the Cure of Idle words Ans 1. Wee must Reforme the Fountaine the Heart 2. Gett a strong perswasion of Gods presence 3. Be often examining our Speeches and repent 4. Take some time for serious Thoughts of Judgment 5. When we be to goe into Companie to pray before either solemnly or by some eiaculation 11. Qu. What Comfort belongs to them which doe in some measure bridle their Tongues Ans 1. There is a mightie worke wrought in them 2. Their Religion is sound not vaine Iames 1. 3. Their Praiers shall bee heard 2 Pet. 3.10.12 4. In GODS Accompt they bee wise Pro. 10.19 5. Before men they bee valiant manie have conquered Cities but not their Tongues 6. They have comfort in redeeming the Time they doe save their Wordes and Time together 7. These shall have Comfort at the Day of Judgment above Idle Talkers Matthew 12.36 12. Quest How may I Confer with others and speake Religiously Ans 1. You must get Wisedome to observe the Circumstances of Time and Place Persons and Matter 2. Converse with Love that by meeting together you may bee bettered not imbittered 3. By Meekenesse you must beare with one another 4. Be Humble in Speeches avoiding Boasting Obstinacie and Contradiction 5. Observe where you profit most and desire that Companie which hath not puzzelled you and distracted but edified comforted resolved and incouraged you 13. Quest Who are