world in heaven the life in the wombe is secret the life in the world is active the life in heaven is contemplative a life of vision The life in the wombe is secret in the conveyance and in the continuance In the conveyance Eccles 11.5 Thou knowest not the way of the Spirit In the continuance being nourisht by the Navill and preserved by a Divine Providence rather to be admired than disputed 2. The kindes of life are three a life of Nature a life of Grace a life of Glory The life of Nature is in such things as the strength of Nature can acte all attaine not to the like operations nor the same man is all times alike one man excelles another and the same man in time he doth excell his former actions some have attained to a great knowledge of the heavenly sphares and orbes some to the knowledge of the terrestriall globe finding out the minerals that lay hid and the Nature of the Creatures that doe live and growe on the earth man hath divided the world into foure parts for distinction of Countries and people some attaine to Arithmetique some are Musicall man hath found out writing printing Martiall discipline Navigation policie in Governement curious Arts Phisique Rethorique Logique much varietie for the being and well being of humane life The life of Grace is a spirituall life which onely the regenerate doe attaine unto 1. Consider how it is communicated 2. How it is manifested 3. How it is preserved First how it is communicated Christ is the originall of light and life Iohn 1.9 He is the way the truth and the life John 14.6 He is the Resurrection and the life John 11.25 He is a quickening Spirit 1 Cor. 15.45 Giving life to his members This life is called spirituall life 1. Because the Spirit of God workes it 2. Because the carnall man knowes it not t is the spirituall man hath spirituall life 3. T is employed in spirituall things spirituall motions spirituall words and actions Secondly how t is manifested 1. By prayers desires longings after God where is breath there is life 2. By sence of sin to feele Idle thoughts indisposednesse to duties c. there is life for where is sence and feeling there is life 3. Affections against sin and for GOD argues life for where is heate is life 4. To doe good workes workes of mercie workes of pietie workes of mortification argues life for where is motion and action there is life Thirdly how spirituall life is preserved 1. By a good diet we must strive for appetite and for food labour and salt things and sharp things brings appetite we must exercise our selves in the Law and applie the curses and the threatnings home to the soule this will make us to hunger for Christ for mercie and grace then labour for nourishment the word preacht and reade the Sacraments and prayer and conference and meditation are spirituall nourishments to preserve spirituall life 2. Life is preserved by exercise we should put forth our habilities in duties as in Gods sight and for Gods Glorie here stirring is for soules health 3. Life is preserved by Physique 1. There is preventing Physique to remember Gods Presence Gods Law the great accompt the mercies we enioy the example of Christ these meanes keeps us from sinfull diseases 2. There purging Physique true sorrow free Confession humiliation prayer turning to God 3. There is restoring Physique to embrace the tender of mercie the promise of grace to lay hold on the bloud of Christ to ponder what is Gods sweete Nature what GOD hath beene to others what he hath beene to us formerly what he is to us at this present what a sweete Mediatour we have at the right hand of GOD this may restore us In the third place as there is a life of Nature and a life of Grace so there is for the soule a life of Glorie 1. There is an eternall life of Glorie 2. The felicitie of that life That there is an eternall life t is plaine Mark 10.30 In the world to come eternall life Iohn 3.16 Whosoever beleeves shall have everlasting life Eternall life is foure and twenty times to be read in the New Testament besides the other names of heavenly Glory heavenly inheritance c. The Arguments to prove an eternall life 1. Other wayes the Scriptures would be false which doe so manifestly reveale it unto us 2. Els we loose an Article of our Creed 3. The verie heathens have guessed at it 4. Els the Saints of all people were most miserable 1 Cor. 15.19 The Felicitie of that life 1. T is a life of Glorie in a Kingdome of Glorie with the God of Glorie 2. T is a life of pleasure Psalme 16.11 There is sweetnesse with our Glorie then they that mourned here shall laugh those that fasted shall feast and them imprisoned shal be enlarged 3. T is a life of triumph there be palmes in their hands in token of victorie then the poore child of God that is now militant shall triumph 4. T is a life of safetie there no theefe can come to rob no enemie to assalte no Divell to tempte there shall be no arrest no suite nor accusation against us 5. A life of love Love is the Law of the Kingdome everie one is glad of anothers felicitie so the ioy is mixt and enlarged they so abounding in love one to another and all to the Lord. 6. T is a spirituall life glorified there is no thirst nor wearinesse or lumpishnesse 7. T is a life of knowledge Ignorance is expelled we know here in part but then we shall know in perfection 8. T is a life of praises then prayers cease but praises never cease we shall doe it for ever with spiritualnesse and livelinesse and againe we sound forth the praises of God and againe and againe with infinite sweetnesse 9. T is a life of Communion with Christ and the Angels and all the Elect we shal be all of one mind none shall separate from this assemblie nor one profane man be admitted 10. T is a life of Satisfaction we shall say Lord I have enough Lord I am full I am satisfied richly rewarded here we ever want something but that life knowes want of nothing Of the death of the Soule 1. What Death is 2. How the Soule can be said to die 3. The cause of death 4. The signes of death First what death is Plinie calles it ruine Horace the last line of things Some call death a dissolution or departing sometimes t is afflictions 2 Cor. 1.10 Who delivered us from so great a death sometimes t is a dangerous thing 2 Kings 4.40 Death is in the pot Death is the separating the Soule from the body Heb. 9.27 our living out of Gods favour and without the Word of God is the shadow of death The separation of the Soule from the body is bodily death the separation of grace from the Soule is spirituall death the separation of the
sinned we had received Gods Image by a succession but now t is by reparation here imperfectly in grace hereafter wee shall have it transcendently in blisse and glorie Reflexions applicatorie from the former Heads 1. Thou O Lord hast given me a soule O graunt mee thy saving grace else I were better have no soule at all By thy grace preserve my soule which thou hast given mee thy way I admire but cannot comprehend 2. Thou hast ioyned my body and soule together wherein I see thy power and wisedome that canst make such contraries to unite together O ioyne Christ and my soule together that nothing may make a separation not life nor death 3. Thou onely hast Immortalitie from thy selfe my Immortalitie is dependant on thee the Blessed and Immortall God give me Faith and Sanctification here and I shall not faile of Immortall blisse hereafter let my thoughts of my mortalitie be mixed with hopes of Immortalitie and dwelling here in this world inhabited by mortals let my conversation be in heaven where mortalitie ceaseth and when I come to lay downe at my death the rags of mortalitie let me not be like them which despaire of Immortalitie and so dy raging or sensles let mee live the life of the righteous that my last end may be like his that though I dy as a mortall yet I may have a witnesse within me and give evidence without mee that I have striven for and waited for an estate Immortall 4. As there is the death of the body by the departing of the soule so there is the death of the soule by the departing of God from it O Lord my life depart not thou from mee then I dy I dy eternally pardon mee and abide with mee O cleanse mee and abide with mee set up thy governement in my heart raigne in my soule as a King on his Throne I am thine doe with mee what thou wilt onely abide with mee and doe not depart from mee 5. I live a life of Nature whereby I excell the unreasonable Creatures Lord when shall I live a life of grace say to my sinnes dy say to my prayers live when shall Lattaine mortification a heavenly frame of heart and be filled with the fruites of righteousnesse O! that I might attaine to the aboundance of grace that my whole life might be godly and religious holy heavenly and spirituall that it might be my meate and drinke to doe thy blessed Will O! that I could subdue my selfe denie mine owne corrupt will forgive iniuries be spirituall in duties love them most that be most godly be weaned from the world and hope for Christs appearing as he that lives a life of grace 6. There is a life of Glorie that followes a life of Grace I may admire it but not conceive it I better know what t is not then what it is Honour Glorie Joy Pleasures are there for the measure t is unconceaveable eternall life good companie is there a Crowne a Kingdome an Inheritance is there O! that the Contemplation of that long life might swallow up my eager thoughts for this short life O! that the Joyes of that life might in my mind sweeten the sorrowes of this life O! that the rest of that life might sweeten my mind in respect of the cares labours and troubles of this life O! that with Christ I could looke up to the Joy set before mee and with Moses looke to the recompence of reward Lord raise Meditations of heaven in my heart give me a heavenly use of the thoughts of heaven let me oftner thinke of heaven oftner speake of heaven be more resolved for the wayes of heaven let me so have heaven in my soule here that I may have my soule in heaven hereafter that I may at last have that in fruition that I have now in expectation 7. Thy Image O Lord was stamped on man at the first as a Divine Character but alas wee have lost thy Image and are most uglie filthie abominable obiects I have nothing to present before thee but sinne and shame yet I fnd in thy Word there is a remnant shall be restored againe thine Image repaired and their soules and bodies saved if I live and dy in mine owne Image so I shall arise at the last then O mountaines fall on mee O hills cover mee I am ashamed of my filthinesse now I shall be worse ashamed then if I be not in this life renewed O repaire my soule that I may have thy Image not onely in superioritie over thy Creatures under mee but by regeneration and renewing of the Holy Ghost So much of the Soule next of the Body Of the Body of Man 1. Whereof the Body was made 2. Of the Excellencie of the Body 3. Of the mortalitie of the Body 4. Of the Immortalitie of the Body Section 1 First Whereof the Body was made Not of the Angelicall Nature nor of the heavenly Bodies the Sunne Moone or Starres but of the dust of the Earth Genesis 2.7 This puts me in mind of foure things 1. Of my basenesse I am but dust and earth 2. Of my frailtie and weaknesse I am brittle earth 3. Of my worldlinesse I bend towards earth in my minde to please my earthly body 4. Of my lumpishnesse heavinesse and dulnesse I am but a clod of earth 1. The basenesse of my body is exprest by these termes Houses of clay Iob 4.19 Vile bodies Philippians 3.21 2. The frailtie and weakenesse of our bodies hath these termes Man is a worme Iob 15.6 Man is as grasse and as the flower of the field Psalme 103.15 3. The worldlinesse of earthly man is set downe in these phrases yee covet Iames 4.2 and t is said to be wicked covetousnesse Esa 57.17 The covetous man is an Idolater Ephes 5.5 4. The lumpishnesse of man is exprest in these words or the like Goe to the pismire thou sluggard Pro. 6.6 Awake thou that sleepest Ephes 5.14 Arise call upon thy God Iona. 1.6 My basenesse should kill my pride my frailtie should kill my selfe-dependance my earthlinesse makes mee unlike the Angels my lumpishnesse should make me desire to be quickned Section 2 Secondly Of the Excellencie of mans body 1. The Excellencie appeares by the Creation of it the Blessed Trinitie consulted and fashioned it Genesis 1.26 2. All other bodies serve mans body as being more excellent than they all the Celestiall bodies give man bodily light the fowles and fishes and beastes feede his body the massie body of the earth is for his habitation and delight and nourishment 3. Christ tooke humane flesh and ioyned it to the Godhead and now our bodies are dignified exceedingly 4. Mans body hath excellent qualities of strength beautie nimblenesse and activitie so that we may say we are Artificiose confecti Psalme 139.15 Conclusions applicatorie 1. I am to be carefull of this curious worke-manship of GOD not to spoile it by wrastling fighting running over-heating it by drunkennesse intemperancie or any way or course to
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
the creatures doe one serve another and all serve Man Man consists of a Soule and a bodie the Soule is distinct and immortall the body hath sences and members the Soule hath substance and faculties the substance is spirituall and invisible the bodie hath generation and corruption So much of the Exordium beginning at God ending with Man The Meditations follow 1. What the Soule is 2. How it was created 3. Of the Coniunction with the body 4. Of the immortalitie of the Soule 5. The difference of immortall and eternall 6. Of the life and death of the Soule A Conclusion concerning Gods Image on the Soule explained by Resolves 1. Concerning Images what they be 2. What the Image of GOD is 3. How Adam was made after Gods Image 4. Whether this Image still remaines 5. In whom this Image is repaired 6. Reflexions applicatorie from the former heads Section 1 First what the Soule is IT is a spirituall Distinct invisible substance spirituall opposed to that is corporall It is Distinct and hath a being and existence being separated and departed from the bodie It had an entrance and hath a returne Ecclesiastes 12.7 It being a Spirit therefore is invisible This quick nimble apprehensive very active stirring working It hath being and faculties some superiour as the understanding and mind some inferiour as the desires and affections The former rule the later obey the former contrive the later doe acte The understanding is as the King the will the Lord Maior the memorie the Recorder reason and discourse as the Sheriffes determination as the Aldermen Conscience as the Serieant Devotion as the Divine the Affections as the Commons in this Citie of the Soule of Man Section 2 Secondly how the Soule was created There was the Creating of Adams Soule and our Soules How Adam came by his Soule we know how we come by our Soules for the manner wee know not Adams Souls was by inspiration Gen. 2.7 Spiration and Reason differs Adams Soule and makes a distinction from the Soule of other creatures which is onely in the blood we come by our Soules some thinke by participation as one candle doth light another by generation a man beget a man compleat◠some thinke our Soules come by infusion by a particular inspiration when the child first quickens in the wombe but this is certaine no man knowes the way of the Spirit Eccles 11.5 when all is imagined little is concluded concerning this question Section 3 Thirdly of the Conjuction of the Soule with the body GOD made three sorts of Creatures in the beginning Spirits without bodies as Angels Bodies without immortall Spirits as beasts fowles and fishes Bodies and immortall Spirits having a ioyning together as men There is a Divine Coniunction of the Deitie to CHRISTS Humanitie a matrimoniall Coniunction betweene man and wife a mysticall Coniunction betweene Christ and the Faithfull a personall Coniunction betweene the Soule and Body This Conjunction 1. Is a Coniunction of contraries as flesh and Spirit 2. Such a Coniunction as may be separated by death 3. After the day of Judgment this shall be eternall 4. In this Coniunction there is a fellow feeling a simpathizing The passions alter the lookes and visage the sensible paines affect the Soule 5. The more Noble is to rule the inferiour to obey Reason not appetite or sence should governe Section 4 Fourthly of the Immortalitie of the Soule GOD hath immortalitie 1 Tim. 1.17 he hath it essensually independantly we have it by derivation by donation GOD hath made our Soules immortall and our Bodies though subiect to corruption yet by Divine ordination shall be immortall after the Resurrection Arguments of the Soules Immortalitie 1. The Father of our Spirits is immortall Heb. 12.9 he is the GOD of the Spirits of all flesh Num. 16. yea the Father of our Spirits and by immortalitie our Soules ressemble the Father of them 2. The operation of the Soule shewes it hath more than mortalitie The Soule actes and flieth beyond the power of our sences It flies from East to West suddenly It passes over the Seas it calculates the course of the Sunne Moone and Starres The Soule discourseth of things past and foreseeth things to come In hard matters the Soule first doubteth then deliberates then chooseth the Soule passeth through humane actions defining dividing compounding dissolving the Soule pearceth the skies and conceaves of GOD and of his Angels to be immortall Essences thus the Soule conceaves of immortall things strives for immortall rewards feares immortall punishment 3. The vigor strength and duration of the Soule proves it immortall age and sicknesse doe weaken the body yet the Soule hath life and vigour the Soule wantes manifestation in children old-men and mad-men drunken-men and men a sleepe the Sunne is the same though the clouds doe hinder the shining the Soule is the same and as an able work-man whose instruments be weake or out of order or broken 4. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in Latine Spiritus proves the Immortalitie of the Soule for Soule and Spirit are promiscuously taken one for the other Iohn 13.21 Turbatus est Spiritus Iohn 12.27 Nunc anima mea turbata est In the first Text he was troubled in Spirit in the last Text hee was troubled in Soule a spirit is immortall so is the soule 5. The soule is not derived out of any matter which is the roote of corruption so Angels and the soules of men are not made of composition of the Elements so are immortall and not subiect to dissolution 6. The last and least Argument is the Testimonie of Heathen men Solon saith the soule is an incorruptible substance apt to receive Joie or paine here and els where Plato saith Though the body die the Soule dieth not Socrates saith The Soule that followeth Vertue shall see God Anaxaxchus put to death with Iron hammers saith Knock hard the flesh and bones but Anaxaxchus thou canst not hurt Section 5 Fifthly the Difference of Immortall and Eternall Immortall is opposed to death Eternall is opposed to time Immortall hath respect to being without limitation of time Eternall respects no time persons nor things there would be eternity were there no persons things nor time Immortall is more noble than Eternall for the Angels and soules of men are nearer GOD bearing his Image Eternitie is a vaste Ocean without measure or limitation The Immortalls doe dwell in Eternitie at last as the Inhabitants in the house Section 6 Sixthly of the life and death of the Soule First of the life of the soule here consider 1. What life is 2. The severall kindes of life Life is a power to move and to acte In the Creatour t is an essentiall perfect single Divine being there is the fountaine man had his life at the first by spiration Gen. 2.7 called breath of lives for the severall faculties t is in or the severall operations or degrees There are three degrees of life in the wombe in the
Soule and body from God and Glorie is eternall death Secondly how the Soule can be said to dye It dyeth not in respect of existence and being but relatively in respect of Gods Grace and favour as the body being dead there is eares and eyes and handes and feete but without life so it is a carkasse till life be put into it being voide of motion so the Soule hath understanding memorie will and affections yet is dead by Nature having no spirituall motion hence t is said Men are dead in trespasses and sinnes Ephes 2.1 Let the dead burie their dead Matth. 8.22 This thy brother was dead Luke 15.31 She that liveth in pleasure is dead while she liveth 1 Tim. 5.6 Thirdly the cause of death is sinne there was an immortall lively estate in mans innocencie Death was threatned as a punishment and was accomplished when man had sinned Adam stood or fell for himselfe and his Posteritie as Levie paid Tithes in Abraham Heb. 7.9 So we sinned in Adam being in his loines so death went over all men in asmuch as all men have sinned Romans 5.12 Fourthly the signes and markes of death 1. Where a dead body is there in time is rottennesse so t is with the dead soule Psalme 53.3 All are corrupted that is loathsome and stinking Ainsworth 2. Where death is there is insensiblenesse So the Soules dead in sinne are past feeling Ephes 4.19 They are so sensles they feele nothing though the foundations of the earth be remooved Psal 82.5 They in greatest danger be as the drunkard asleepe on the top of the mâ—st Pro. 23.34 3. Where men are dead they feede not present to them the daintiest dish they taste not of it so men that are dead in sinne feede not on Christ the heavenly Manna nor on the word the foode of their Soules if wisedome make her feast and prepare her dainties the living are her guestes the dead in sinne heare not her invitations not come to her house nor eate with her at her table Of Gods Image on the Soule resolving First what an Image is 2. What the Image of GOD is 3. How Adam was made after Gods Image 4. Whether this Image still doth remaine 5. In whom t is repaired First what an Image is It is not onely a resemblance for the Sunne resembles God in light and brightnesse but yet the Sunne is not an Image of GOD an Image is a likenesse forme shape and similitude Gen. 1.26 Let us make man in our Image Exodus 20.4 Thou shalt not make any graven Image nor the likenesse The Image is substantiall so Adam begate Seth in his likenesse Gen. 5.3 So Christ is the substantiall Image of his Father Coloss 1.15 Heb. 1.3 Or an Image is artificiall Matth. 22.20 Whose Image is this saith Christ. By Art Images are molten graven carved painted or an Image is spiritually taken Ephesians 4.24 This Image is Holinesse and Righteousnesse Secondly what the Image of GOD is No corporall likenesse is Gods Image for he is a Spirit of infinite perfection the Image of God is Knowledge Goodnesse Soveraigntie Righteousnesse Immortalitie Blessednesse c. Thirdly how Adam was made after Gods Image 1. He was made Good Gen. 1 3. Simply good without mixture of evill 2. He was made in Knowledge Col. 3.10 He knew God and the Creatures after an excellent manner and gave the Creatures sutable names Gen. 2.19 3. He was created Holy Ephes 4.24 free from all sinne set apart for God So fourthly He was made Righteous Eccles 7.3 being conformable to the will of his Creatour fit to conceave a right of things in his mind fit to will righteousnesse to remember righteousnesse to love righteousnesse to speake righteousnesse and to doe it 5. He was made Glorious having these admirable endowments shining in his Soule and his body without infirmitie or deformitie strong nimble active healthie 6. He was Immortall heate and cold moisture and drought were as I take it perfectly compounded fire and water aire and earth so curiously mixed and so tempered by the Lord of the Artistes that man was not in this estate capable of sicknesse sorrow paine or death 7. He was Lord over Gods works and bare the Image of God in superioritie Psalme 8. Thus was man every way happy resembling the blessed God the favour of his Lord shined upon him the Creatures submitted to him the Aire did not distemper him the Lyon fawned on him like the dog he had no lusts nor passions within him he was ioyfull and wise and rich filled with contentment and satisfaction he most lively resembled and was the very Image of his Creatour Fourthly whether this Image of God doth still remaine in us Man being in honour he stood not in that condition but is like the beastes that perish insteed of goodnesse Now we are evill Matth. 7.11 Insteed of knowledge wee are Ignorant 1 Cor. 2.14 Wee were created holy in Adam but now are uncleane Iob 14.4 Insteed of righteousnesse wee have found out many Inventions contrarie to righteousnesse Eccles 7.31 Insteed of glorie we have shame which makes us cover the nakednesse of our bodies with garments and the nakednesse of our soules with excuses diminutions distinctions imputations to others Insteed of Immortalitie we have death attends on us and is sure of us although we be Lords over the Creatures sometimes they rebell 1 Kings 13.24 In steed of being happie now we are accursed in our Natures with sinfull dispositions Rom. 7.23 And accursed in our labours the Earth sometimes denyes fruits to releeve us and brings forth bryers and thornes to greeve us Micha 6.15 Gen. 3.18 Fifthly In whom is the Image of God repaired Onely in the Regenerate they so learne CHRIST that they are renewed in the spirit of their mindes Ephes 4.23 GOD shines in their hearts 2 Cor. 4.6 And turnes them from darknesse to light Act. 26.18 In the Gospell they so behold Gods glorie so as they are changed into Gods Image 2 Cor. 3.18 They put off the old man which is corrupt and put on the new man which maketh them like their first Creation in holinesse and righteousnesse Ephes 4 24. These new Creatures are after the Image of God by resemblance and are in this his Image 1. He is a God of knowledge 1 Sam. 2.3 And these are an understanding people being fed with knowledge Ier. 3.15 the Image of God is repaired in knowledge Colos 3.10 2. God is an holy God Leviticus 11.44 The Regenerate are a holy people 1 Pet. 2.9 3. God is a mercifull God Exodus 34.6 And these are mercifull like him Colloss 3.12 4. God is righteous Psalme 92.15 And these are a righteous people Psalme 11.6 5. God keepes his Covenants Daniel 9.4 And these people keepe their Covenants Psal 15.4 6. God cannot abide iniquitie Habakkuk 1.13 And these people hate evill Psalme 97.10 Adam had Gods Image in his body and soule the Image of God was in his Nature and if he had not
MISCELâ—â—â—â—â— PHILO-THEOLOGIâ— OR GOD MAN A Treatise compendiously describing the Nature of God in his Attributes with a lively pourtraiture of his Wisedome in ordering and disposing of the Celestiall and terrestriall Bodies Containing much variety of Matter Theologicall and Philosophicall wherein many secrets in Scripture and in Nature are unbowelled with solid Proofes and apt Applications singular for brevity and perspicuity By HENRY CHURCH Joell 2.28 I will poure out of my Spirit on all flesh Psal 8.1 3 4. O Lord our Lord how excellent is thy Name in all the world wâ—â— hast set thy Glorie above the Heavens c. When I consider the Heavens the Worke of thy Fingers Moone and the Stars c. What is man c. LONDON Printed for JOHN ROTHWELL and are to be 〈◊〉 the Sunne in Pauls Church-yard M.DC.XXXVII TO THE LEARNED READER I Humbly desire your Charitable Construction of my poore endeavours being willing to be convinced and reformed I confesse my impotencie and desire my errours may be purged and all truths allowed TO ALL whomsoever I Confesse my spare time hath beene this way employed in methodicall Meditations the Reason why I so much exercised my penne was because a drowsinesse fell on mee when I did reade and wrighting kept me awake if any be offended I writ not to offend them if any be in the least measure edified for their sakes I have taken this paines and thinke my labour well bestowed HENRY CHURCH Imprimatur THOMAS WEEKES An Advertisement to the Christian Reader concerning the scope of the Booke with some passages of the Life of the Authour TRVE and solid knowledge layes its foundation in God he that will know himselfe and the sublunary Creatures as they are must first see and know him by faith that is invisible The studie of the knowledge of God in his Attributes gives a man a possession of heaven on earth Its life eternall to know thee c. This knowledge is the basis and foundation of that precious Faith the Apostle speakes of They that know thee trust in thee So that before a man can with the wise Builder build on the Rock he must beleeve that God is This godly Man Mr. HENRY CHURCH began here his maine studie was this saving Knowledge and this he did not by starts and fits but daily as his calling did permit him Great was his wisedome and his industrie in the husbanding of his time for as he chose Maries Part so hee was carefull of Martha's a good Christian and a provident Husband Those that knew his Employments many urgent in the world and wondered how he could spare time or find time for these Contemplations I may answer for him he loved much and therefore with Marie was resolved to doe much Hee denied himselfe in his pleasures in his diet and in his sleepe hee bare the yoke of the Lord in his youth I have heard that when hee had libertie to sport himselfe as others his pleasure his delight was in his Closet with the Law of GOD hee prevented the dawning of the day and with DAVID meditated of GOD in the night-watches hee could not intend to be idle hee had learned of his Master CHRIST who went about doing good hee filled-up his vacant houres either with doing or receiving good as if hee had exactly learned that charge of the Lord by Moses These words which I command thee thou shalt * Iunius Whet them or pâ—int thâ—m in mâ—morie rehearse them continually to thy Children and thou shalt talke of them when thou tariest in thy house and as thou walkest by the way and when thou liest downe and when thou risest up Hee knew not onely for himselfe but for others his light was on a candle-stick not under a bushell hee did not with the Idle Servant hide his Talent but improved it to a good increase Hee was greedy of all advantages to glorifie God if hee was covetous this was his covetousnesse hee coveted the best things He was of a compassionate spirit ready to doe good both to the Soules and Bodies of others Hee lived as lent to himselfe and given to others How sedulous he was to instruct the Ignorant to reclaime the wandring to releeve those that were in want to settle the unstable soule those that knew him can judge He withstood errours hee was an Enemie to errour for hee received the truth in the love of it Hee was a Friend to truth Hee endeavoured to comfort afflicted Consciences for by observing his owne heart and Conference with such he attained a singular dexteritie this way In his Booke you may heare him yet speake that is now dead His Religion lay not in Tongue but in his Heart not in a forme of godlinesse but in power as if he had learned to doe what once Minutius said Non multa loqui sed vivere The scope and end of this good Mans studies I suppose in this Booke was chiefly for himselfe and his Familie that it might like a fruitfull Spring supplie himselfe and them Againe his friends knowing his desire hee had to the publicke good as also the favourable acceptance of his two former Bookes in the hearts of good men viz. The Good mans treasury Divine letters already printed gives us good incouragement to adventure againe on a publicke Censure Reade it through before you judge I hope you shall find it profitable and abounding with much varietie under briefe Heads drawing on the Reader to delight to studie God in his Attributes and to inlarge them in thine owne Meditation as also hee represents God to thee in the glasse of the Creature and among the rest Man the Epitome of all that while thou art poring after curious speculations and secrets of Nature hee endeavours wisely to divert thy thoughts by apt application heaven-ward To satisfie the Iudicious If thou shalt except against any thing consider its a Posthumus issue then I hope you will pardon both the Author and the Printer For Censorious Criticks I care not to satisfie The Blessing of the Almightie be with it Imprimatur THOMAS WEEKES A TABLE OF THE SEVERALL Heads contained in this ensuing Treatise I. OF Saving Knowledge page 1 II. What GOD is p. 6 III. What it is to glorifie God p. 11 IIII. Of Admiration p. 12 V. Of Praising God p. 15 VI. Of Gods Subsistence p. 18 VII Simplenesse p. 20 VIII Eternitie p. 25 IX Omnipotencie p. 32 X. Immutabilitie p. 39 XI Infinitenesse p. 45 XII Omni-science p. 47 XIII Omni-presence p. 51 XIV Perfection p. 56 XV. Invisibilitie p. 62 XVI Wisedome p. 69 XVII Truth p. 77 XVIII Mercie p. 82 XIX Iustice p. 88. XX. Life p. 95 XXI Blessednesse p. 101 XXII Hatred p. 107 XXIII Love p. 112 XXIV Patience p. 122 XXV Will p. 130 XXVI Grace p. 136 XXVII Glorie p. 143 XXVIII Of the Lord of Hosts p. 148 XXIX How God is made an Idoll p. 153 XXX How to conceive of God in Prayer p. 158 XXXI Of the
lost by Adams fall and though the Oxe knowes his owner and the Asse his Masters crib yet those naturall men that have most meanes of knowledge living in the visible Church are ignorant of God Isai 1.3 Ier. 4.21 As for Pagans they are more remote from saving knowledge and are said to be darknesse Ephes 5.8 full of darknesse Rom. 1.21 and to be without the Knowledge of God 1 Thes 4.5 Secondly we are receivers of saving knowledge being destitute of it in our selves It is given us from him who both gives every good giving and every perfect gift Iames 1.17 It is the Lord opens our eyes Acts 26.18 and gives us the spirit of Revelation Ephes 1.17 It is God shines into our hearts to give us the light of saving knowledge 2 Cor. 4.6 3. How we attaine saving knowledge 1. We attaine it freely without merit Gods Will is the cause wee know him and partake of mercy Ier. 31 33 34. 2. We obtaine saving knowledge by vertue of the new Covenant God hath promised this blessing to his people Heb. 8.11 3. Wee obtaine it by the Word published and preached Ier. 3.15 We are fed with knowledge not starved with ignorance 4. By our union with Christ in him are all the Treasures of knowledge and wee are enricht by our union and conformable to our Head in knowledge Col. 2.3 5. By the cohabitation of the spirit hee brings saving light with him 1. Iohn 2.20 As the Spirit is an unction for our honour and life and quickning so he is a Teacher to give light and direction Question How is saving knowledge preserved Answ 1. By the meanes that doe beget it the Word begets knowledge so the Word preserves it How it s preserved 2. It is preserved by exercise exercising our understanding to know studying heavenly things keepes knowledge from decay and addes to it 3. By committing our knowledge and our soules and all to keep to him is able to preserve us where we make a surrender there God is a Preserver 4. We tye things that we feare to lose tye the knowledge to the Rule and let the Knowledge and the Word be united as the Cause and the Effect 5. Fasten something to knowledge that it may abide fasten to it Humility Love and Practice then it will remaine 6. Conferre with others communicate what you know partake of others knowledge mutuall exchange makes a combination so we are more firme 7. Esteeme of knowledge as of your greatest treasure then your care will be to keepe your Jewell lock it up in a good conscience and it will bee safe and sure 8. Delight in knowledge and take pleasure in understanding then no price can buy it and wee shall still be conversant with it and never let it depart from us Question What is God This is one of the deepest questions in Religion It is reported of the heathen he required three dayes to answer then three dayes more still three more for the more he studied he found his weaknesse to answer Answer We soone may erre in our definition of God our errors herein are most dangerous if they be defended damnable Yet it is necessary to give an answer as wee are able 1. Because some will question Where is your God Psal 42.10 2. To stay our owne thoughts which are restlesse till we can conclude something concerning God our satisfaction is the more to know a glimpse of God and to perceive him wee may have this knowledge encreased a little here and much hereafter 3. In respect of the worship of God We must worship that we know John 4.22 t is reproved to worship an unknowne God Act 17 23. 1. To speake what God is the safer way is to declare negatively what he is not He is not Mortall Corporall Corruptible thus we ascribe to him all excellency 2. To know what God is let us search the Scripture for his word can best testifie of him Psalme 138.2 Iohn 5.39 3. We must conclude all we can know of God is but in part here in this life We heare of him but a little portion Job 26.14 Wee know in part and see but darkly as through a perspective glasse 1. Cor. 13.12 4. The end of our study to know God should bee for to glorifie him by our acknowledgement of him to bee the onely and absolute Lord admiration of his excellency praising of him in our speeches actions sufferings of which we shall consider in the next place It will the better be answered if we consider 1. What he is not 2. What he is First God is not 1. Created 2. Visible 3. Comprehended 1. God is not created but the Creator Gen. 1.1 1. What God is not 1. not created All we can conceive of or number is comprehended under two heads the Creator and the Creatures God is the Creator all besides himselfe are Creatures both the Angels the heavens the earth and all things in them whatsoever 2. God is not visible our bodies cannot see a spirit 2. Not visible God is a most pure and spirituall Essence therefore cannot be seene 3. God is not comprehended our capacity is too shallow to conceive of him he is invisible to our bodies 3. Not comprehended and incomprehensible to our soules Quest What meane you by Incomprehensible Answ The word Incomprehensible signifies that wich cannot be found out or numbred Tremelius and Junius use a word in Psalme 145.3 Pervestigationem esse which is a finding out To shew the meaning of Gods incomprehensiblenesse he saith Magnitudini ejus non esse pervestigationem his greatnesse is incomprehensible that is cannot be found out Wilson expounding Incomprehensible saith 't is that the World cannot containe nor mans wit conceive 2. What God is Secondly what God is 1. He is the Creator of all things 2. Invisible to the eye 3. Incomprehensible to the minde 1. He is a Creator First he is a Creator of all things therefore is to be separated from the creatures in our distinctions and is above the creatures in priority of dignity and time To create is to worke without instruments or materials What it is to create Applications 1. To conceive of God as a Creator above all created Natures whatsoever Rom. 11.36 Of him through him and for him are all things Of him as the first Cause by him as the Preserver for him as their End wherfore they were made Of him without any mover by him without a helper for him and none other cause 2. Not to contend withâ—â—â— our Creator about his Decrees or proceedings this is to bring a woe upon our selves Rom. 9.20 to strive with our Maker Isai 45.9 3. To praise and glorifie him for this because he created all things Revel 4 11. Thou art worthy to receive glory and honour and power for thou hast created all things Secondly God is invisible to the eye Iohn 1.18 No man hath seene God at any time 2. He
't is a good God a good word preached a good Religion professed because they doe see good workes expressed 2. In particular to honour God with our riches Prov. 3.9 to maintaine Gods Worship Exod. 35.22 Also to do good to his ministers 2. King 4.10 that they may be incouraged in the Law of the Lord. 2 Chron. 31.4 to to do good to many poore Ecclesiastes 11.2 that thanks may be rendred by many and God may be praised and glorified 2. Cor. 9.12 13. Thirdly Wee must glorifie God among men by our sufferings 1. In holding on our course 2. Being patient and meeke 3. Praying for our Persecutors 4. Laying downe our lives for the truth thus suffering we shall glorifie God Iohn 21.19 Of Gods Subsistence 1. What Subsistence is 2. That God doth Subsist 3. The manner of his Subsistence 4. Vses to Edification First What Subsistence is AS there is a being so there is a subsistence in that being which subsistence is to be upheld in a well being without decay diminishing or declyning hee that doth so doth honourably subsist There may bee a declining yet body and soule may hang together so the subsistence is weak but he that declines not but holds his owne falls not backe nor decayes that person subsists happily not onely in being but also in a well being 2. God doth subsist independantly immutably without decay or diminution hee is Iehovah and changeth not he is as Holy Powerfull and Wise and Rich and Glorious and every way Perfect and Blessed as ever he was Heb. 1.3 without interruption he depends not on second causes as we doe all creatures subsist by him he beares them up and continues them therefore they subsist Psal 119.91 He himselfe subsisted when there was no wâ—â—ld John 17.5 and can subsist if all were dissolved againe He can put an end to the Creatures and give them subsistence againe so then he subsists of himselfe and all Creatures doe subsist by his will and power and no otherwise 3. The manner of subsisting Time The Father subsists first not in time but in order In the manner of working Manner the Father workes from himselfe the Sonne from the Father the Holy Ghost from them both Proprieties they differ in their Personall proprieties The Father subsists unbegotten the Sonne begotten the Holy Ghost proceeding The Vses are these 1. To shew us the difference of Gods Subsistence and ours He subsists of himselfe we by him He before time we in time He subsists independant we depend on him He subsists without composition and is immutable we are compounded of the foure Elements in regard of our bodies of body and soule in regard of our persons He subsists without meanes we by meanes and his blessing on meanes He is alwaies the same subsisting we must be dissolved buried raised glorified and subsist eternally by him 2. Vse This shewes the happinesse of Gods servants he ever doth subsist to direct them to protect them to enrich them and to reward them Great men on earth doe not subsist alwaies sometimes their wealth decayes sometimes their breath decaies they decaying themselves their followers cannot honourably subsist But it is not so with the Lord he cannot decay in riches nor time he subsists alwaies his yeares faile not Psalme 102.28 3. Vse In our decayes let us have recourse to God he alwaies subsists and beares up the whole World wee need prayer more than shifting and using unlawfull meanes in our decayes God can make us subsist in life Psalme 66.9 and in grace Psalme 41.12 Let us therefore in our decayes have recourse to him that wee may subsist Of the Simplenesse of God THere are properties attributed to God for two causes one to make himselfe the better knowne to us the other to distinguish him from other titular gods and from all other things Simplenesse is one of the incommunicable properties of God 'T is a Theologicall word used for demonstration or distinction Consider 1. What is meant by Simplenesse 2. That God is of a Simple nature 3. Conclusions drawne from it 4. Questions answered 5. Vses for Edification Sect. 1 First What is meant by Simplenesse TO be simple among men is a want of wit capacity A want of discretion Prov. 1.4 To give to the simple sharpnesse of wit Hierom reads it a childe Iunius reads it a foole because both Children and Fooles are simple of such 't is spoken Prov. 9.16 Who so is simple let him come hither These simple ones are both unskilfull and easily perswaded 2. Simple is to be plaine hearted voyde of wicked ploâ—s and devices The Lord preserves the simple ones Psalm 116.6 These are simple concerning evill Rom. 16.19 These are as if they knew not how to deceive this is a commendable simplicity Thus we see that simplenesse is to be voyd of parts or to be voyd of the abuse of those parts of Wit and Knowledge that is bestowed on us 3. Simplenesse is a singlenesse without composition or mixture opposed to that is double or of severall kinds or sorts Water is a Simple but put into it Salt or Wine 't is a Compound because there are more kinds than one To be a Simple wee take it to bee without guile fraud or deceit 2. Sam. 15.11 There were with Absolon men simple in heart or upright in minde Integro animo Sect. 2 Secondly That God is of a simple Nature GOD is of a simple Nature Hee is a pure Essence called I am that I am Exodus 3.14 Light and is without all darknes 1. Ioh. 1.5 There is in God no mixture or composition in the least degree Hee is one God Light without darknesse strong without weaknesse wise without folly pure without the least spot upright without guile c. Sect. 3 Thirdly Conclusions drawne from Gods Simplenesse 1. WE gather hence that there is perfection in him He is simple of himselfe without any addition 2. Being a pure simple Essence hee must needs be invisible Our eyes are not able to behold a Spirit that is created much lesse him that is a most pure Spirit excelling them all in the simplenesse and purity of his Nature 3. He must be eternall and everlasting 't is Compositions doe bring a dissolution God is simple without composition therefore uncreated and uncapable of dissolution 4. Hence wee may gather that God is immutable That which changes is by adding to it or taking from it but God is a simple Eâ—sence so pure and perfect that nothing can be added to him nor taken from him Sect. 4 Fourthly Some Questions answered Quest TO be simple is to bee of singlenesse of one sort How is God so seeing there are three persons in the God-head Answ 1 If there were a Triplicity in the God-head there would be sorts of persons but 't is a Trinity of one intire simple Essence 1. Iohn 5.7 These three are one one in Nature Time Operation distinguished not divided Object 2 You said
God is wise without folly strength without weak else but St. Paul saith The foolishnesse of God is wiser than men and the weaknesse of God is stronger than men 1. Cor. 1.25 Answ It is an Ironicall speech by way of supposition The learned Philosophers accounted the preaching of the Gospell foolishnesse and but weaknesse But St. Paul shews 't is Gods Wisedome and Gods Power Let them in their madnesse account it foolishnesse yet the foolishnesse of God is wiser than men let them account it weaknesse yet they shall finde Gods weaknesse stronger than men All their Philosophy in their Wisedome and strength of Arguments cannot open mens eyes and convert mens soules and bring them to Salvation which the Gospell can doe Acts 26.18 Iames 1.18 Rom. 1.16 Quest 3 If God be a simple and individuall Essence how could the Sonne take flesh of the Virgin without being divided and separated from the Father and Holy Ghost so there is mutation and alteration in the Trinity Answ This is a Mystery rather to be beleeved thaâ— disputed 1. Tim. 3.16 Great is the mystery of godlinesse God manifested in the flesh After Christ became man hâ—e lost not his God-head For hee knew mens thoughts wrought miracles had Divine Adoration given to him He was said Iohn 3.13 to be in Heaven and to be equall with God Phil. 2.6 and in St. John he saith Hee and the Father are one So still the simple individuall Essence remaines intire and immutable though by the purpose and consent of the Trinity the second person became incarnate Quest 4 Are not Angels simple Essences being without mixture or composition and pure Spirits Answ They are simple Essences and pure Spirits nearest to Gods Nature of all other creatures yet come short of God by farre For they have their substances and their faculties and qualities created and mutable in their Nature for Angels have falne though now the elect Angels are confirmed by Grace God excells them He is a simple Essence without quality or properties onely these are attributed to him for our capacity Object 5 The Scriptures uses not the word Simplenesse nor Property nor Trinity why then doth the Church make use of them Answ Words are notes Aristotle and markes of things faith the Heathen And another saith Whosoever is ignorant of words shall never judge well of things If in the Scripture we finde not words nor since wâ—e are not to use them 2. They are used for Exposition Explination Interpretation to make hid things more obvious and darke things more perspicuous 3. They are used for Confutation that the truth may be cleared and errors confuted If that Hereticks did affect the Truth they would imbrace the phrases of the Church and Theologicall Termes which doe unfold and demonstrate the Truth Fifthly Vses to edifie Sect. 5 1. SEeing in the Definition there iâ— a good Simplicity and a bad let us labour for that simplicity God approves to be simple Concerning evill the lesse wee contrive evill and the more untoward we are to act it the better Proficients we shall prove And as we should be simple in committing evill so should we be simple in doing good Rom. 12.8 and as among other good Duties so in our Almes to give with simplicity that is 1. Faithfully if we be trusted 2. Humbly without vaine glory 3. Gently giving good language 4. Impartially where needs are equall 5. Approving our selves to God 6. Remembring God sees us Vse 2 Learne to study the excellency of God in his simple pure Nature that we may the more admire him and give him the glory Vse 3 Let us reflect on our selves and be humbled who are compounded of the foure Elements in our bodies and of body and soule in our persons so we are alwayes subject to mutation and dissolution Vse 4 Let us labour for sincerity that is our best simplenesse to be sincere without mixture upright without hypocrisie and dissimulation so much as we can so shall we the more resemble the Lord. Quest How may we attaine this sincerity Answ 1. Get assurance of justification for there is guile in the heart if the party be not justified Psal 32.1 2. 2. Get the strongest perswasions we can of Gods presence this will make us upright without doubling and dissembling Gen. 17.1 Gen. 17.1 3. Looke to all God Precepts commands of Piety Mercy and Sobriety looke to both Tables to all duties Not to picke and chuse and take liberty where we may gaine praise or pleasure or profit Psal 119.6 4. Examine often the temper of the inner man observing our aymes and intents and our manner of performance of duties 5. Pray often and earnest to be purged from guile and hypocrisie and seeing we bring not with us uprightnes integrity simplicity and godly purenes let us labor that not in carnall wisedome but by the grace of God 2. Cor. 1.12 we may have our conversation here among men and so resemble God as the drop doth the Ocean Of Gods Eternity 1. What eternity is 2. God is onely Eternal 3. Some Quest answered 4. Applications to edifie First What Eternity is Sect. 1 THe Etymology sence and meaning of the word is hard to finde because the phrase is used and taken in a future relation onely so 't is used not fully nor compleat but rather synechdochially a part for the whole men speaking of Eternity rather looke forward than backward and 't is more easie so to speake of Eternity because we guesse at something to be done and enenjoyed when time shall cease but are darke if wee looke to that part of Eternity which is before time time parts Eternity in the midst there is an everlasting Psal 90.2 from which time issued there is an Everlasting when time ceases distinctions may helpe us if we consider Eternity and Time Eternity is before and after time Time hath a beginning and an end then comes Eternity againe by this we see Eternity is not onely in saeculum for ever or everlasting but wee must looke both waies as well to the part of Eternity that is before time as that which is to come all is one Eternity onely 't is parted by Time which Time in the midst of Eternity is as a sparke of fire in the midst of the vast Ocean Secondly God is Eternall Sect. 2 IN the largest sence being called in respect of his Eternity before Time the Ancient of dayes Dan. 7.9 There his Eternity is set downe to our capacity Hee is said To be from everlasting Psal 90.2 The God of Antiquiâ—y or the eternall God Deut. 33.27 A King of old Psal 74 12. In respect of his eternity after Time he is called The everlasting God Rom 16.26 An everlasting King 1. Tim. 1.17 To live for evermore Revel 10.6 Sect. 3 Thirdly Questions answered Quest 1 WAs not the World eternall as some Philosophers have held in opinion Answ No it was made in the beginning of Time When there was no
sixe dayes in the making of the world He being Omnipotent could have made it in an houre or a moment Answ 1. It was his pleasure to be sixe dayes that is a sufficient answer 2. God gives us example to goe about our worke with deliberation 3. He affords us matter of Meditation by severall daies workes 4. He gives us an example to keepe the Sabbath in resting the seventh day Quest 4 Did not God being Omnipotent make more worlds 't is said Heb. 1.1 by whom he made the Worlds Answ T is plurall because there is the Celestiall world and terrestriall world this present world and heaven called the world to come no question but in God was the Idea of more worlds Quest 5 Why did not God having all power and all creatures at his command use the ministry of Angels to gather and convert and save his elect by preaching Answer The Angels are too terrible to us 1. Chron. 21.20 therefore they have wings to cover their feete to signifie we cannot behold them Isaiah 6.2 2. God tries our subjection whether we will submit to his ordinance Peter must teach Cornelius Act. 10. Acts 8. not an Angel Philip must instruct the Eunuch not an Angel 3. The weaknesse of the instrument is the glory of the worker God exercises his power in those earthen vessels that his strength might be magnified in their weaknesse though the vessels be earth yet the treasure they bring us is heavenly 2. Cor. 4.7 Though Ministers bee weake instruments yet they are Gods Embassadors and the glory of Christ 2. Cor. 8.23 which he hath chosen to set forth his glory in the world Quest 6 Why doth God suffer his Church to lye so long in affliction seeing he is omnipotent and able to deliver speedily Answer 1. Because his people before conversion did not speedily heare him and turne and obey him 2. Because they must by long afflictions be soundly humbled and fitted for deliverance 3. To exercise their faith hope patience prayer and subjection 4. To shew his power in supporting them in long afflictions 5. To make deliverances the more sweete and welcome Quest 7 Why doth God suffer sinne to be in his children after conversion he having power wholly to subdue it in them here in this world Answ 1. Because hee hath reserved perfection for another world 2. Because it is his pleasure we should be humble here all our dayes 3. Because we prize the Lord Jesus highly our sins tells us we neede a Saviour 4. Because our corruptions are for our exercise as the Canaanites to Israel we must be in warre here for we have an enemy within us 5. Though sinne remaine within us yet by the power of Gods grace it doth not raigne in us though sinne be in us as a scullion for a base use 't is but as the Gibeonites exercised about hewing wood and drawing water we are dayly mortifying yet not at the command of it Quest 8 Why doth God suffer his children to dye seeing hee is Almighty and could translate them hence from Temporall life to Eternall Answ 1. Because hee hath decreed and ordeined all must die Hebrewes 9.27 and his decrees must stand Pâ—ul 33 11. 2. God deales favourably with us though we dye temporally because he frees us from eternall death 3. The curse of death is taken away by Christ Now death is asleepe Act. 7.6 1. Thess 4.13 4. That we might all learne to hate sin that brought death into the world 5. Christ dyed and entred into Glory it is fit wee should follow our Captaine 6. Though we dye yet God he loves us Rom. 8.38 39. and shewes us the greatest love presently after that he hath taken away our lives for then he receives us into joy Sect. 5 Fifthly the uses to edifie Vse 1 TO praise the Lord with all our strength for his Almighty power Revel 4.11 Worthy art thou O Lord to receive honour and glory and power Not that God receives from us the thing but the praise honour and acknowledgement 1. Chron. 29.11 Thine O Lord is greatnesse and glory and power Vse 2 To speake of his Power and to make it knowne that is the property of the Saints Psal 145.10 11. What others doe extraordinarily on a suddaine motion being amazed as Nebuchadnezzar Dan. 2.33 Darius Dan. 6.27 Let us doe constantly that is to make Gods power knowne Vse 3 To worke our hearts to feare the Lord because of his power else we are very sots and without understanding Ier. 5.21 22. God calls us to feare him because by his power he keepes the Sea within his bounds when Iob considers it he saith The Pillars of heaven quake at his reproofe Iob. 26.10 11. and verse 14. Who can understand his fearefull power Matth. 10.28 Feare him that can cast both body and soule into hell Object Perfect love casts out feare 1. Iohn 4.18 Answ 1. No man hath such perfection of love but he hath some remainders of feare 2. St. Iohn speakes of the judgement day then our love shall be perfect and we shal have boldnesse without feare 3. Love casts out tormenting feare and perplexitie 4. The perfect love of God apprehended by us Calvin Comment on Epistle Iohn page 83. casts out feare and quiets our mindes so Calvin on the place To learne to depend on the Almighty for preservation who can preserve without meanes as Elias forty dayes by small meanes as the widowes little oyle and flower in her cruse Against meanes as Daniel in the Denne And for ordinary meanes let us desire his powerfull blessing on the meanes else we shall eate and not be satisfied Hag. 1. Vse 5 This is terrible to wicked men to have the Almighty against them His power and wrath is against them that doe evill Ezra 8.22 The consideration thereof is terrible to the very Divels Jam. 2.19 Here is matter of Consolation Vse 6 1. In regard of our Prayers we call on him that is able to doe aboundantly above that wee aske or thinke Ephes 3.20 He that we pray unto can quicken the soules of our wives and children and servants Iohn 5.21 Hee quickens whom he will Ephes 2.1 2. Comfort in regard of perseverance our strength shall be renewed we shall runne and not be weary we shall walke and not faint Isaiah 40 31. because God upholds us in our intigrety Psal 41.12 the Garrison that kepes us is the power of God 1. Pet. 1.5 and none can take us out of his hand that is himselfe greater than all Iohn 10.29 3. Comfort in temptations our strength is in the Lord and in the power of his might Ephes 6.10 't is he doth streâ—gthen us in the inner man Ephes 3.16 and when God helpes us with a little helpe Dan. 11.34 then our strongest temptations shall not prevaile but we shal be more than Conquerers Rom. 8.37 a vehement speech 4. Comfort in afflictions he that is almighty orders them for the kinde whether on our
3. In respect of his love and mercy 1. The God we serve is immutable but false Gods are subject to mutation and perishing our God is the same Psal 102.27 good wise holy constant in his promises Heb. 6.22 This should adde to our consolation 2. Here is comfort in regard of our duties which we doe performe we have the immutable God to assist us to accept us to reward us He that had respect to Abel hath respect to us comming in faith as he did he is the same to us as to Moses David Hezekiah to our exceeding comfort 3. In respect of his love and mercy he is immutable his love is an everlasting love Ier. 31.3 His mercy is an everlasting mercy Isai 54.8 He may for a moment hide his face and for our sinnes correct us with the rodâ— of men Psalme 89.33 but his loving kindnesse hee will never take from us this is our comfort his love is immutable Iohn 13 1. Rom. 8.37 38 39. Vse 4 Let us labour in our poore scantling to be unchangable in goodnesse both in resolutions and actions this way 1. Let us be soundly humbled and broken in our hearts for our sinnes firme building have good foundations 2. Let all our resolutions be conditionall if the Lord assist me if the Lord be present with me by his grace I will forbeare such a thing performe such a duty beare such a crosse patiently Peter here failed and so fell 3. We must be well catechised and soundly grounded in the principles of Religion 'T is the uncatechised professors prove unstable and as empty boates are tosted about with every winde of Doctrine Ephes 4.14 4. We must be practicke Christians to doe what wee heare then shall we be stable as those that build on a Rocke Matth. 7.24 5. Our constancy is much furthered by looking to the recompence of reward this doth encourage us in our Race to looke to the joy before us this keepes us from perturbations within and makes us overcome impediments without Heb. 11.26 Heb. 12.2 2. Cor. 4.17 6. We must delight in goodnesse we are constant in that we delight in men come to outward performances without inward delight so the duties prove tedious and they give over therefore we must pray for a free spirit that we may come with willingnesse Psal 51.12 Psal 110.3 Psal 122.1 7. Take heede of foure maine impediments to constancy 1. Take heede of infidelity for we live by faith and walke by faith Infidelity makes men to with-draw themselves Heb. 10.38 and to depart from God Heb. 3.13 This roote hath two abhominable branches the one to say I shall one day perish 1. Sam. 27.1 the other to say 't is in vaine to serve God Malak 3.14 When men beleeve not Gods assistance acceptance nor reward how can they be comfortable or constant 2. Take heede of ill company Peter changing his company lost his constancy those that hold dangerous errors in judgement or else live in grosse errors in practice their selected society will either hinder us in our way or turne us out of it 3. Take heede of over-affecting the praise of men for then we shall over-affect the reproaches of men and so we may be brought to cease from those godly courses that God and our owne consciences doe call for through base and cowardly feare of reproaches 4. Take heede of omitting good duties as to neglect Preaching Prayers Sacraments Conference Meditation Humiliation Thanksgiving we rise by the use of means and fall by the neglect of meanes Demas saith Paul hath forsaken me the next newes we heare Hee hath embraced this present world He that would forsake good company no doubt but he forsakes good duties and so turnes Apostate Take heede of coldnesse of disposition and affection so shall you prevent inconstancy in action Of Infinitenesse 1. What Infinitenesse is 2. No Creature is Infinite 3. God is Infinite 4. Applications to edifie Sect. 1 First what Infinitenesse is IT is to be without bounds to be unmeasurable to exceede reason or capacity t is opposed to finite which is to bound or limit to define to end or conclude Infinitenesse hath respect to Essence or Properties that which is Infinite must fill all places it comprehends all things and is comprehended of nothing the center is every where and the circumference no where Infinitenes hath respect to time place power wisedome justice mercy c. Sect. 2 Secondly no Creature is Jnfinite NOt Angels for they are finite Essences If an Angel be in heaven he is not in earth Nor Angels are infinite in time for they were created Col. 1.16 nor in knowledge Mark 13.32 The heavens are not infinite nor can they comprehend Gods Essence 1. King 8. As for man he is finite 't is quickly resolved what are his compounds For the gifts of his minde or abilities of body he hath his measure and limits his body is anatomised his soule defined in essence and qualities and confined in his earthly prison his dayes numbred there is no resemblance of Infinitenesse in man unlesse it be in his desires Sect. 3 Thirdly God as infinite in his Essencâ— and Properties HEe hath an Infinite being independant incomprehensible the Heaven of Heavens cannot comprehend him the Angels admire him when we do think of his Infinitenesse our apprehensions prove too weake our capacity failes us our thoughts returne as dazeled Finite cannot comprehend Jnfinite our meditation turnes to admiration he is infinite in time being eternall infinite in place filling heaven and earth infinite in power he can doe all that stands with the honor of power to doe he is infinite in wisedome knowing with one view all things past present and to come most clearely and fully and perfectly with their originals natures uses and concomitants issues and conclusions Sect. 4 Fourthly Vses to edifie Vse 1 1. HEre see the excellency of God We may say with the Psalmist Lord there is none like thee Psalme 86.8 There is no comparison betweene finite and infinite Matth. 19.17 There is none good but God In comparison of the infinite goodnesse of God none is good yet simple men are said to be good as Matth. 12.35 Act. 11.24 So in regard of Gods infinite purity the starres are impure Job 25.5 in comparison of his infinite greatnesse the Nations are as nothing Isaiah 40.17 Vse 2 This shewes us whither to goe for satisfaction it is not finite things doe satisfie our infinite desires we doe spend our thoughts and labours to get satisfaction in the creatures and all is in vaine Isai 55.2 There is an emptinesse in the creature which made wise Solomon after all his search to conclude All is vanity Eccles 1.1 The Bee flies from one flower to another because shee seekes satisfaction So vaine man hath many inventitions but still is unsatisfied 'T is this infinite God that gives it his mercy can satisfie us betimes Psal 90.14 Himselfe fills our hearts The World is a Globe our hearts a
more we bridle our tongues the more wee grow towards perfection Iames 3.2 Therefore we are to have a speciall care that our words 1. Be fewer for number of them 2. Better for the nature of them 1. That we speake of God with more reverence 2. Of men with more charity of our selves with modesty 3. Of the World for necessity 4. Of Religion with alacrity Wee must labour for more salt of grace to season our words and for more Rules of Wisedome to order them then joy shall come to us from our Answers and piety and sanctified reason will issue out of our mouthes and it will appeare we are proficients in the schoole of Perfection Sect. 4 Fourthly Applications to edifie 1. IT is an approved way to humble our selves to looke on Gods Perfections and our owne manifold imperfections God is light we darknesse he is Almighty we impotent he is eternall we but a moment in the condition of mortall life he is good we evill he is holy we are polluted he is most wise we are foolish and ignorant and as beasts before him he hath all perfection we have all imperfection 2. To serve God who is â—â—rfect and alsufficient he hath sufficiency selfe-sufficiencie sufficiency for others and sufficiency for all things he can enrich his servants he is a perfect and alsufficient God Gen. 17.1 3. To admire and wonder at the perfection of the Lord who is 1. Perfect without comparison in the superlative degree none is like to him 2. He is without imperfection light without darknesse strength without weaknesse wisedome without ignorance 3. God cannot lose his perfection not in the least degree 4. He is a perfect Essence not having best and worst he cannot have addition 5. Hee needes nothing to keepe him as he is or to augment his perfection but our perfection admits of comparison it is accompanyed with imperfection we are capable of ecliples desire addition and meanes to support us therefore admire Gods Perfection that so farre doth excell us 4. Desire and long for that place where all imperfections shall be abolished and such perfection as we are capable of shall be obteined Of Invisibility 1. What Invisibility is 2. How God is said to be Invisible 3. How creatures are invisible 4. Questions answered 5. Applications to edifie Sect. 1 First What Jnvisibility is THe word signifies that which cannot be seene A thing may be invisible two wayes the one when something is betweene the eye and the object or the object is too neare or too farre off The other because the object is so pure cleare and spirituall that no secondary helpe can make it obvious We see not when a Curtaine is drawne or if a thing be behinde a wall or a mountaine the object may bee visible in it selfe but occasionally by reason of some medium is hid from us Also a thing too neare the eye we discerne not wee cannot see our eye-lid because it is too neare Againe we see not that is farre off and a great way remote from us as a mountaine twenty thirty or forty miles because our naturall view and prospective view hath his bounds which we cannot exceede all this while the defect is not in the eye but the object is either hid or too neeare or too farre In respect of the object there is an invisibility which being thinne pure and spirituall all advantages cannot make it visible That which makes a thing visible is light for in the darke wee see nothing also it must be convenient light for if the eye bee in a perfect Sunne-beamâ— it would see nothing therefore it must bee a convenient well-qualified light in the Moone-light wee see onely grosse things in the day light wee see all colours formes and shapes but there is a more exact light that Ingravers and Jewellers use through a glasse of Water from a Candle Take the best advantage from Nature and art take the best sighted man in the best qualified light naturall or artificiall yet he cannot see a Spirit because of the purenesse and thinnesse of the matter whereof it is made So much what Invisibility is Sect. 2 Secondly God is Invisible THer of Tim. 1.17 To the King everlasting immortall Invisible No man ever saw him Iohn 1.18 nor can see him and yet live Exodus Chap. 3â— 20 Sect. 3 Thirdly The Creatures are invisible 1. THe glorious Heavens are invisible if the Element were drawne away as a Curtaine the imperiall Heavens are of so exceeding brightnesse that the glory of them cannot be discerned but by a glorified eye In his light we shall see light hereafter not onely of knowledge joy and comfort but the light of vision Psal 36.9 But whilst we be here it is invisible 2. The Angels are Spirits Heb. 1. ult of a pure substance not compounded of the foure Elements so are invisible 3. The Winde is invisible the same word that signifies a Spirit signifies the Winde so that we may heare the sound but cannot see it Iohn 3.8 4. The Soule of man is invisible both in conveyance in being and in departure 1. In conveyance some thinke wee have our Soules conveyed to us by participation as one Candle lights another some thinke that our Soules come by propagation as a man to beget a man body and soule some thinke that the soule comes by infusion when the body is formed then God infuses the soule and so the child is alive But when all is disputed little is concluded it is an invisible worke and hid from us Eccles 11.5 Thou knowest not the way of the Spirit 2. The Soule is invisible in being and continuance in the body men heare it speake by the tongue and worke by the hand and goe by the feete as in a Watch the spring within moves the wheeles and wee doe see the point of the Dyall So it is with the Soule wee see it is but how it is we know not It is a Spirit Psal 31. â— Heb. 12.23 and therefore invisible 3. The Soule is invisible at the departure No dying mans soule was ever seene when it went away because it is a spirit Sect. 4 Fourthly Questions answered Quest 1 HOw is God invisible Moses saw him face to face Exod. 33.11 Answ It is spoken by way of comparison God spake with Moses more familiarly than with the people to whom he spake from the Mount Exod. 20. yet Moses stood betweene God and the people Deut. 5.5 God spake to him without a mid-man Numb 12.8 As for his sight of God it was but of his back-parts Exod. 33.23 Hee saw so much as hee was capable to conceive The Prophets had visions Isai 6. Ezek. 1. Dan. 7. not of Gods Essence that the Seraphims cannot behold Isai 6.2 but such apparisions and similitudes as they were able to behold and capable to conceive Quest 2 By what Reasons can you prove God to be invisible Answ 1. The blessed Angels cannot behold him Isai 6.2 much lesse can man
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
our conceits capacities and inventions T is the Court of the glorious God compared to a City whose gates are pearles whose walls precious stones the streets gold the inhabitants are Kings there is the glory of Gods presence all is light and day and no darknesse nor night 't is the kingdome of glory there are Crownes of glory laid up for vessels of mercy prepared for glory 3. Of the glory of the visible heavens the heavens have the preheminence and are the most excellent the waters excell the earth the aire excells the water and the heavens for largenesse clearenesse purâ—nesse excell all under them and have this honor to declare the glory of God Psal 19.1 4. The ornaments of heaven are glorious the sunne is glorious in magnitude brightnesse swiftnesse efficacy and operation enlightning and heating the aire exhaling the waters quickning the earth and making fruitfull the earth with trees herbes and plants c. The Moone hath her glory though it be borrowed and her excellency appeares in the darke when we most need her light in the Canticles her fairenesse is commended 1. Cor. 15. and shee is one of the glorious workes of God The Starres have glory differing one from another and adorne the heavens with their bespangled brightnesse like a curious embroydered Canopy glorious to our eyes The Earth hath the glory of stability riches and variety among all that are taken out of it man is a glorious peece of workmanship whose foundation 〈…〉 the dust young mens glory is their strength and the glory of the aged is the gray-head Princes have their glory and great men according to their dignity but among men none have the glory and honor like to the regenerate man he is honorable by faith Iohn 1.12 and is glorious within they are changed from glory to glory 2. Cor. 3. they have a glorious head Iames 2.1 a glorious guard Heb. 1. last vers glorious food Gods ordinances glorious apparell Christs righteousnesse they are called the glory Isai 4.5 the spirit of glory rests on them 1. Pet. 4. they are heires of glory The Sea hath his glory for largenesse and terriblenesse and strength carrying the mighty ships there sports the great Leviathan and there are fishes innumerable The sea hath his proud waves of great height and quantity yet is honorable for this that it keeps within his bounds at the Creators command Sect. 3 Thirdly Of the glory of the Creator HIs glory is essential he is clothed with Majesty and glory Ps 104.1 so glorious is the Lord that the very angels cover their faces before him The Father is called the God of glory Acts 7.1 if the whole Trinity be there meant the Father is not excluded Christ is called our glorious Lord Iesus Christ Iames 2.1 The holy Ghost is called the spirit of glory 1. Pet. 4.14 all the gâ—ory in the creatures is but as a drop compared with the Ocean he had glory before there was a world Ioh. 17.5 and all creatures can adde nothing to his glory for it is not capable of addition he doth manifest his glory to the creatures and we give him glory by taking notice of his excellency and râ—ndering praises and acknowledging that is in him already Sect. 4 Fourthly Questions resolved Quest 1 WHerein doe men most usually glory Answ In wisedome strength riches Ier. 9.23 Quest Why doe men glory in their wisedome Answ 1. Their wisedome and knowledge puffes them up 1. Cor. 8.1 cognitio inflat knowledge makes them swolne and filled with winde they looke on their bulke and bignesse and doe forget they want the substance of faith and love 2. They thinke by their wisedome to doe great matters to suppresse those they would not have rise Exodus 1.10 3. When they effect their enterprises and get into favour or prevaile against those they hate that they applaud their wits like those that sacrifice to their nets Habbak 1.16 Quest 3 Why doe men glory in their strength Answ 1. Because they compare themselves with those are weake and feeble 2. They overmaster others and command them and glory in that strength and power which subdued them 3. They thinke to prevent and withstand those which dare oppose them Quest 4 Why doe men glory in their riches Answ 1. Because of the supposed good they thinke riches can procure them as friends places of preferments costly buildings dainty fare many attendants and servitors and to become as the great men of the earth 2. Because of the supposed evill they thinke riches will free them from Prov. 11.11 therefore t is said riches in their imagination is as a strong City and a high wall to shelter them 3. They have thoughts of the perpetuity of their riches to their posterity Psalm 49. contriving to assure them to their childrens children 4. Because they see others sue to them stand with cap and knee before them runne and goe at their becke affraid to displease them these causes make them glory in riches Quest 5 What is it to glory in God Answ T is to have an inward joy manifested by outward expressions Psal 33.21 so the word signifies Laetatur and Psalm 34.2 my soule shall glory in the Lord 1. Cor. 1.31 That he that glorieth may glory in the Lord we must not arrogate to our selves but all to God he is wisedome to our understanding righteousnesse to justifie us sanctification to renew us and redemption to our bodies and soules 1. God is our wisedome to teach us knowledge and give us light 2. Cor. 4.6 2. God is our strength Psal 59.17 3. God is our riches and our portion Psalm 119.57 therefore we should glory in him Quest 6 What is vaine glory Answ It is when a man seekes his owne glory as the end hee aimes at Iohn 7.18 He that speaketh of himselfe seeketh his owne glory Prov. 25.27 To seeke diligently * Pervestigari our owne glory is no glory glory and honour may bee enjoyed but we must not seeke it earnestly from men then it is vaine if wee seeke it then it must be in the second place moderately orderly else it is vaine a fruit of the flesh and it is sought from vaine men it is most uncertaine and gives no sound satisfaction being vaine Quest 7 What is the right way to seeke glory Answ 1. To abase our selves then we shall be exalted and honoured 1. Pet. 5.6 2. To grow stronger in faith Iohn 1.12 3. To practise good workes Matth. 5.16 Acts 10.4 Quest 8 What kinde of workes doe glorifie God Answ 1. To repent and turne from sinne Revel 16.9 2. To give to the poore Prov. 3.9 3. To sanctifie the Sabbath Isaiah 58.13 4. To praise the Lord. Psalme â—o last verse Quest 9 How may we know wee doe seeke the glory of God Answ 1. Though our selves be commended wee are displeased if we see not honour redound to the Lord. 2. We are content to lose that God may gaine honor 3. Though
more for a time than a fixed starre 4. A Meteor is after his advancement burned so is an Hypocrite his end is to be burned 5. A Meteor rises not under the Equinoctiall line nor in the hot south nor in the cold north nor doth an Hypocrite grow where is the feeling of Gods presence nor where is the heat of true zeale and fervent devotion nor yet in the cold among Pagens Heathens and Infidels 6. There be divers formes of Meteors some round some streaming like Piramides so some Hypocrites goe round like the Mill-horse still the same and are as the spider still in their cicular motion some are streaming like Iehu and Demas so long as the clammy matter of worldly hopes last and then goe out some are great below and narrow above large toward the world and little toward heaven like to Piramides 7. Some Meteors are thinne and are soone fired and consumed some more full of matter and endure longer some are fearefull to behold so some Hypocrites are soone discovered some are longer in their professions others are terrible in their deaths So much of Meteors Of the Winds 1. Of the generation of the windes 2. Of the diversity of Windes 3. Of the usefulnesse of them 4. Of the strength of the winde 5. Resolves concerning the winde Sect. 1 First of the generation of the Windes SOme Naturalists have ghessed at three causes First that the Sunne drawes up thinne vapours and exhalations they falling downe by violence turne to winds Secondly some thinke the aire being pend up in vaults and caves of the earth having a vent doe breake out and so spread in windes blowing on the earth Thirdly some hold certaine vapours meeting together from betweene the mountaines comming from the crannies of the earth are the windes some to all this thinke there is a soft moving of the aire yet it is not winde but a coole vapour But he that made them tels us a better doctrine Ioh. 3. thou knowest not from whence it commeth we must deny our curiosity and submit to the verity No man knowes from whence the windes doe come this is a lawfull ignorance Sect. 2 Secondly of the diversity of windes THe East winde is hot and dry of the fiery nature The West winde cold and moyst of the watery nature The South winde hot and moyst The North winde cold and drye The windes betweene these are qualified of the severall tempers whereof they doe participate Sect. 3 Thirdly of the usefulnes of the Winds 1. They carry the Clouds and bring us Raine 2. They cleare the Ayre for our health of body 3. They cause our ships to fetch Commodities 4. They make our Mils to grinde our Corne. 5. They coole the Ayre in the Summers heate 6. Without the Winds nothing would grow or prosper Reuel 7.1.3 Sect. 4 Fourthly of the strength of the Wind. 1. The Winds do raise the mighty waves of the Sea Ionah 1.4 Psal 107.25.26 2. The winds have blowne downe houses Iob 1.19 3. The Winds rend the Mountaines and breakes the Rockes 1. Kings 19.11 And experience proves the winds have carried away rickes of Corne and Hay rooted up and torne great trees The fierce winds mooves the great ships Iames 3.4 Sect. 5 Fifthly resolves concerning the Wind. Quest 1 Which is the most notable and famous Wind Answ The East-wind of which the Scripture speakes how it hath beene Gods instrument divers times for famous uses 1. An East-wind divided or dried the Red-sea Exod. 14. ver 21. 2. An East-wind brought the Grashoppers on Egypt Exodus 10.13 3. An East-wind perplexed Ionah Ionah 4.8 4. An East-wind brake the ships Psalm 48.7 The East-wind is vrentem ventum a searing Wind and is sayd to blast Gen. 41.6 to scatter Iere. 18.17 The East-wind is hurtfull to the fruites trees and leaves Mr. Calvin on Isaiah the 27.8 Quest 2 How is the Spirit of God and the Wind alike Answ 1. The Wind is powerfull and strong so is the spirit of God 2. The Wind sweetly cooles and refreshes our bodies in the heate of Summer so the spirit doth sweetly refresh and comfort our soules in the heat of tentations afflictions 3. When men fast then there encreases wind in their stomackes and when men fast the spirit of God encreases in their soules 4. Without the wind nothing can grow and prosper so without the spirit nothing can prosper concerning our salvation 5. The wind is on the Sea and Land with a kinde of vbiquitie so the spirit is every where being truely omnipresent 6. The wind is invisible and cannot be seene so is the spirit of God invisible 7. By the effects we conclude the wind hath blowne and wee do feele it sencibly to blow So by effects wee know the spirit of God hath been working and we feele his holy motions and consolations 8. We cannot command the Wind to come nor hold it alwayes with us at our pleasure nor can we obtayne the motions of the Spirit when we wil nor retaine them at our pleasure The disparity betweene the Winde and the Spirit 1. The Wind is a creature the Spirit is a Creator 2. The wind is an unreasonable creature the Spirit is the Doner of reason to the creature 3. The wind is alwayes limitted in his proper sphaere the Spirit is unlimitted and fils Heaven and earth 4. The wind blowes equally on all both good and bad but the spirit of God blowes on the Elect and makes a difference 5. The winds blow and often doe harme where the spirit comes he alwayes doth good 6. Sathan hath beene permitted to raise the wind Iob. 1. but was never permitted to give the good spirit 7. VVind in the body makes men sicke But the spirit in the soule makes men well 8. The most favourable winds can bring but to a temporall haven the blasts of Gods spirit brings to a blessed Heaven 9. When the Windes blow strong it hinders men in their journey but when the Spirit moves strong we make the more speede and with the more comfort and lesse trouble Quest 3 Why did the Poets call Aeolus the King of the windes Answ Because the windes did arise about the Aelion Ilands whereof he was the King they saw the place where the windes arose but looked not up to him that raised them Quest 4 Why did the Jtalians make a God of the Winde and dedcate a Temple to it Answ Because when Sigismund had prepared a mighty Navy to invade Italy a strong North winde tare and sunke his ships and dispierced his army then the Jtalians made of the winde a God being ignorant that there is a Creator of the windes Amos the fourth the last verse The Wine is but a creature Quest 5 How differs the Whirle-winde from other windes In three particulars Answ 1. Other windes are single for kinde but the Whirlewinde is plurall two windes are involved together Secondly other windes spread abroad the Whirlewinde hath a circular-like motion it holds
bring ruine upon it 2. I am to serve GOD with my body by bowing before him speaking to him and for him by working walking doing suffering as the Apostle saith Glorifie God with your bodies 1. Cor. 6. 3. I must not defile my neighbours body nor oppresse the weake nor in passion wound or maime or kill that bodie that is Gods noble curious worke 4. I am to prefer the bodies of my servants being humane before the bodies of horses dogs hawkes parrets monkies apes to love them and care for them above the rest Section 3 Thirdly Of the mortalitie of mans body Mortalitie and death seises on mans body 1. Because of sinne and transgression 2. Because t is of mixt matter and composition 3. Because of Gods will and ordination First Because of sinne Rom. 5.12 Death came into the world by sinne sinne ushers-in death and then turnes from an usher to a sting and though some that receive grace doe pull out deaths sting by Repentance yet death hath matter to worke upon we being 2. Compounded of the foure Elements and being made of composition we are subiect to a dissolution fire aire water and earth are our composition heate cold moisture and drought doe strive to hasten our Conclusion if one prove praedominant above the rest then we conclude and dissolve to dust 3. Because of Gods will and ordination Statutum est T is appointed and ordained that men must dy Heb. 9.27 Conclusions applicatorie 1. This should stirre up my hatred against sinne which brings death and to manifest my hatred 1. By studying the destruction of it 2. By withdrawing the meanes that nourishes it 3. By groaning at the feeling and presence of it 4. By frequenting holy duties to subdue it 5. By longing for the time to be quite ridde of it 2. To remember my mortalitie thereby 1. I shall applie my heart to wisedome 2. Be the more moderate in all outward things 3. Be stirred and quickned to duties for there is no knowledge wit nor invention in the grave 3. I am to prepare for death and dissolution 1. By being sound in Repentance then death will be an advantage Daily I am to enlarge as I am able my Conviction Confession shame sorrow and forsaking of my sinnes so will the sting of death be pulled forth 2. I am to dy daily in affection I must be a man resolved for death then when sicknesse and death comes I may say Whom seeke ye I am the man take mee I submit 3. When death comes Mors ultima linea rerum being my last line I am to endeavour to dy in Faith with patience hopefully with giving instruction to others if I have time and senses and speech and to dy with devotion commending my Soule to the Lord. 4. Death is an Ordinance of GOD and all his Ordinances are for our good and much to be regarded The benefit of this Ordinance is 1. We by it attaine to perfect mortification that we have beene digging at all the time of our new life and loosened the earth about the rootes of sinne death comes as a mighty blustering wind and downe fall our sinnes never to rise any more 2. By this Ordinance we come to rest from all our drudgerie turmoile and labour 3. By this Ordinance we have a passage to Paradise the third Heaven Abrahams boosome to the companie of innumerable Angels to our Inheritance our Masters Joy 4. By this Ordinance we be freed from oppression dangers feares faintings indisposednesse and evill companie So much of the mortalitie of the body Section 4 Fourthly of the Immortalitie of the body 1. It was Immortall in the Creation 2. It shall be Immortall at the Resurrection 3. Some have Immortalitie by translation as Henoch and Elias First Mans body was immortall by Creation before sinne there was no death for death came into the world by sinne Rom. 5.12 Man was not made mortall and sinne came not as an accident to make death a punishment as though Adam had dyed if he had not sinned but now hee dyes as a punishment of sinne But he was made immortall and had he not sinned he had not dyed for Angels had immortalitie by Nature Adam was immortall in his condition being in his body without deformitie and his humours without contrarietie death and all the fore-runners of death sicknesse sorrowes paines proceed from the transgression which altered our immortall estate Conclusions applicatorie 1. Sinne alwayes makes mans exchanges woefull we have changed immortalitie for mortalitie beauty for deformitie felicitie for miserie 2. This should humble us to consider wee were once immortall greate men decayed doe looke back on former dignities with sighes 3. We should lay the blame on our selves when we feele our ruines GOD made us happie blessed and immortall in our Creation 4. We may take a view of our immortall condition by Comparisons If Absolon was so beautifull what was Adam If Asahel was so swift of foote if some men are so wise and skilfull having but some remainder of the excellencie Adam lost what had he then himselfe in his ioyfull innocent immortall condition Secondly the body shall be Immortall at the Resurrection It shall be raised spirituall and immortall 1 Cor. 15.44 Mortalitie and death and sinne shall be abolished There is the dominion of sinne the being of sinne the consequent of sinne The dominion is taken away in our Regeneration the being ceases at our dissolution the consequent which is death and mortalitie is taken away at the Resurrection Conclusions 1. I that like of comlinesse and activitie may looke backward what I was in Adam and forward what I shall be at the Resurrection and so exercise my griefe and hope 2. In all my lumpishnesse and drowsinesse of body I may comfort my selfe in this at the Resurrection I shall serve GOD with that conformitie of body to my soule that there shall be no let nor impediment then my body shall be immortall with my soule Then there shall be no actuall evill for Grace shall be consummated nor potentiall evill being confirmed in goodnesse and holinesse no actuall corruption of body then there shall be no defect nor deformitie no potentiall corruption then all passions cease all sufferings are abolisht the passions of the senses shall be with Joy and perfection as Musique perfects our hearing 3. With the prospect of Faith by the light of the word I see a glimpse of the bodies immortalitie Absolon had naturall beautie and here is a reflex in this life but then the soule shall appeare in the body as the wine in the pure glasse the soule shall be ioyned to GOD the body to the soule and both glorious Now to come to the particulars and first of the Head The Head of man is 1. Obvious and is seene above the rest of the body 2. T is honourable above the rest of the members 3. T is united to the body 4. It conveighes influence to the body 5. It is sensible all
come to heare what the Word of GOD saith The Lord hath made the Eie to see He formed the Eie Psalme 94.9 And for what end Matth. 6.22 but to give light to the bodie he made all things for his owne Glorie and all things shall turne to his Glorie hee made the Earth to hang in the Aire and it doth hang in the Aire he made the Bankes to keepe in the Sea and they doe so he made the Sunne to be the light of the World and the Eies to be the light of the bodie Conclusions 1. As the Lord gives Eies so he gives light without which our Eies would be unprofitable for in the darke wee see nothing GOD hath not made my bodie as a faire building without windowes Light is a pleasant thing and t is joyfull to behold the Sunne Blessed be God for the light and againe Blessed be God for my Eies whereby I doe partake of the benefit of the light 2. If the Lord give Eies and Sight let mee take heed I abuse not that Blessing and deprive my selfe of it by late working to get money or by late gaming I may weaken my Sight by drinking excessively I may bring rednesse and Reumes and by fighting and quarrelling I may loose an Eie as some have done to their griefe 3. If God gives Eies and Sight then he must needs see himselfe they be fooles and have not yet learned to be wise Psalme 94.6.7.8 which say The Lord sees not None be so brutish to denie this unlesse sordid Atheists that have no Religion or upstart Antinomians amongst us which are a disgrace to our Church and a blot to our Religion Section 2 Secondly Of the Benefit of the Eies THE Benefits may be rancked to two Heads Safetie and Comfort First Safetie by our Eyes wee see dangers at Sea afarre off by a prospective glasse Pirates are discovered and enemies that way are in some places and times discovered at Land By the Eie we see a storme and shelter our selves if wee can we see what is hurtfull in our meates our houses our Cartell and some of the wiser sort of women doe see by their husbands lookes they beginne to be angrie and so give them good words or els be silent or avoid their presence for a time 2. The Comforts by the Eies are Profits or Delights First the Profit is great all Arts and Sciences are learned by the Eie and used with the Eie When we see a man that was blind to attaine to learning wee admire it and count it extraordinary The Plow-man the Mechanick the Shop-keeper the Divine the Lawyer the Souldier love all to see what they doe and doe what they see in their callings and learne much by the Eies if not all by their bodily sight and their Rationall sight concurring together Onely the man that turns the grind-stone may be blind this is no Art but a drudgerie rather the horses at the water-houses being blind or blind-folded can doe that worke to make the wheeles goe round Secondly for delight we open those windowes and view Gods Workes with Joy or mens Arts with a lacritie or their activenesse motions gestures merrie conceipts with our smiling laughing applauding rewarding them which evidences our delight A Wind-mill at first making was an admiration and a delight to the Spectatours so was a Clock and a pocket-watch London Bridg and Pauls Church manie have beheld with delight and when they be againe repaired the Spectatours will have new delight When the inclination within meetes with a sutable obiect without and we come to have a proprietie in it then comes delight in the enioyment Conclusions 1. Have I such safetie by the Eies to prevent bodilie dangers if I see a Cart in a narrow place I stand up least it hurt mee if a man come running with a drawne sword I flie away from him if the fire kindle in my house on my stuffe I seeing it crie out if the boate be halfe full of water I will not goe into it fearing a leake in it Why should I not use my Rationall Sight which Religion rectifies and doth not abolish the Rat sees the baite but knowes not it is a trappe I should looke to the Consequences of sinfull-pleasures and see their danger before hand the winne is red to the view but bites as a Serpent in the end it bites away my Reason my Credit my peace my time my silver The harlot is finely drest so is her chamber but she digs downe a man Pro. 7.26 Vndoes a man spoiles him consumes him infatuates him and brings him to a morsell of bread this light woman brings him to a heavie curse this faire woman brings him to a foule disease this smiling woman brings him to sorrow at last it may be when t is too late 2. If my Eies be for the safetie of my bodie much more are GODS Eies for the safetie of my bodie and soule Except the Lord watch the Citie the Watch-men watch in vaine Except the Lord watch the bodie the Eies watch in vaine Gods care is my safetie It is his Eie that is over his people from one end of the yeare to the other Deutero 11.12 T is GOD preserves and defends mee and Compasses mee about with songes of deliverance Psalme 32.7 3. Have I such Benefit by my Eies as to learne to read write and worke and to earne mine owne bread what shall I render to the Lord for the benefit comes this way without learning I am like a mortall beast without trade or Art I am in danger to be like a moyling beast Beggers that have neither learning nor trade nor Art live most wretchedly without Magistracie or Ministrie or Lawes or Sacraments or Mariages I meane the worser sort and their end is without honour 4. Is there shining-in by the windowes of mine Eies the light of pleasures and delight 1. Let me be wise to take heed of sinfull delights not to delight at mens deformities or infirmities or miseries or iniquities 2. To be moderate in Lawfull Delights regarding the things the measure and time 3. To inlarge Spirituall Delights here no surfet or excesse is to be feared 4. Expect Eternall Delights at GODS right hand Those in reversion are far more excellent than the voluptuous mans present shadowish possession Section 3 Thirdly the Miserie of Blindnesse T IS said he that hath but one Eie may be a King in the Land of Blindmen but what can his Subiects doe in peace or warre fooles and blind goe together neither can distinguish aright The Blind-mans miserie is 1. He is in danger if he be led by another like himselfe both doe fall into the ditch 2. He is apt to be deceived and abused 3. He is in an estate very uncomfortable 4. He is beholding to others yea to his dog that leades him Conclusions 1. If the Blindman be in danger to fall into the ditch whether is he like to fall that is spiritually blind as
Eare defend it from that would hurt and more easily fall into it Internally the Eare hath within a Membrane which separates the internall Aire from the outward Sound This Membrane is thin and drie and strained like a Drum And there be three of the least bones and the most curious in all the bodie of man and they have three names from their formes or likenesse the one like a Hammer the other like an Anvill the third like a Stirrop There be foure Cavities in the Eare the first the Passage for hearing the second the Tunnell for to let-in the Sound the third is the Labyrinth having divers semi-circles the fourth is Cochlea or the perwinckle because of the wreathings to conveigh the Sound which comming-in doth move the Tympanum then the three bones are moved and wee discerne the diversitie of Sounds This is the worke of GOD more fit to bee admired than discussed Section 4 Fourthly the Benefit of Hearing 1. VVE learne to speake by the Eare for those which be borne deafe doe live dumbe all their daies 2. By hearing men attaine to Arts and Sciences Ocular Instructions goe with visible Demonstrations 3. Mans life is sweetned by Conversing with one another our Eies would little comfort us without light nor speech profit us without hearing wee doe retort words and propound questions and speake merrily because one heares another 4. By this Sense wee are delighted with the singing of Birds and the sweetnesse of Musique vocall and Instrumentall 5. By hearing we get Faith Rom. 10. By Faith we lay hold on Christ by Christ we come to eternall life therefore the Benefit of hearing is most excellent Section 5 Fiftly Resolves Concerning the Eares and concerning Hearing 1. What is the cause of the Echo Ans As in the Water-poole the Circle comming to the Banke rebounds and returns back so the voice or sound being bounded in vaultes or hollow places rebounds againe which wee call an Echo or resounding 2. What Instructions may wee gather from the three bones that move on the Tympanum Ans The one like an Anvill may teach us they are bad hearers that be not altered but like an Anvill their Consciences bee Sermon-proofe let the Preacher say what he can they are of the Anvills Nature The second bone like a Hammer puts us in mind of another sort of bad hearers which learne much to forme and fashion others onely and to worke on them for reformation but are as hard as Hammers to reflect on themselves The third bone like a Stirrop puts us in mind of them that will heare and learne to get advancement and ease a stapesian hearer Againe a good Hearer 1. Is like an Anvill in invincible patience and constancie heresies and persecutions may beate on him but he is alwaies the same semper Idem 2. He is as an Hammer to beate downe errour and profanenesse within his owne Reach and power and to knock at heaven Gate by fervent Praier 3. He is as a Stirrop he aspires by hearing to advance his mind to heaven and to settle the peace of his Conscience he heares and gives eare for heavenly mindednesse and peace setlednesse and assurance to be kept from falling and to finish his Journie with Comfort 3. What may we thinke of them which doe follow no particular Calling but doe altogether follow Sermons all the weeke Ans 1. The Devills malice appeares in such hee prevailes with them to make them scandalous Professours so others shunne them and Religion 2. That which GOD ioynes they doe separate that is a generall and particular Calling 3. They be in danger to be cloyed at first or fall to be idle or caried away with errours being not ballanced with honest labour 4. If all should be as Marie where should the Common-wealth be If all should be as Martha where should Religion be both doe well being mixed together Action with Devotion 5. They have bodies as well as soules and should labour as well as heare 6. They make not Conscience of the second Table to pay scot and lot to helpe to maintaine Magistrate and Minister Commandement 5. By labour to preserve life Commandement 6. Chastitie Commandement 7. To eate their owne bread by labour Commandement 8. These often are pratlers busie-bodies Censurers against the 9. Commandement and covet other mens money meate and Cloathes not having laboured to have of their owne thus partly by borrowing and never paying againe and partly by begging that should feede the labouring Bee they doe live offensively and in the height of their Pietie they be in the depth of Iniquitie 4. What Arguments are powerfull against the worldly and malicious man that on the other side will not heare Sermons but opposes them that are diligent Hearers Ans There be foure maine Arguments to stop his mouth and for ever to silence him 1. Without knowledge the mind is not good Pro. 19.2 but by Hearing wee get understanding Jer. 3.15 2. Without Faith we cannot please God Heb. 11.6 But Faith commeth by Hearing Rom. 10.17 3. If any man have not the Spirit of CHRIST the same is none of his Rom. 8.9 But We receive the Spirit by Hearing Galat. 3.2 Acts 10.44 4. Except wee be converted we cannot be saved Matth. 18.3 Luke 13.5 But Wee are converted by the Preaching of the Word James 1.25 1 Pet. 1.25 5. Quest How should a Christian heare aright Ans 1. He must Repent and prepare to heare Psalme 26.6 2. He must heare with humilitie Deuter. 33.3 3. He must heare with Judgment 1 Cor. 10.15 4. He must heare with Meekenesse Iames 1.21 5. He must heare with Reverence Acts 10.33 6. He must heare with Attention Ier. 13.15 7. He must heare with Affection 2 Kings 22.19 8. He must heare to treasure-up the Word in his heart Psalme 119.11 9. He must Question with the Preacher after hee hath heard if he understand not Matth. 13.36 10. He must heare to Obey Luke 11.28 Iohn 13.17 11. He must labour to heare with Faith Heb. 4.2 6. Quest What hearing is most grievous to a good man Ans 1. The hearing of Blasphemie against his God 2. The hearing of treacherie against his King 3. The Reproches against the godly 4. The hearing of Ribaudrie and filthie talke 5. The hearing vice and wickednesse commended this is as gall and wormewood to him Of the Mouth The Mouth is 1. The Gate of the bodie or Doore or entrance 2. T is the Nourisher to feede the bodie 3. T is the Distinguisher or Sentence-giver 4. T is the Interpreter of the heart Of the Tongue The Tongue is 1. The Glorie of a man 2. Hard to be kept in order 3. Resolves concerning the Mouth and Tongue Section 1 First the Mouth is a Gate or Doore T IS called OS in Latine because thereby we put-in meate as it were by a doore and thereby wee put out spittle and send-out breath and words The Scripture gives the Name of a Doore Metaphorically to the Mouth Psalme
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
〈◊〉 〈◊〉 because hee will fight with Serpents The fourth is called a Grashopper because of his Leaping The Marginall Note saith these were kinds of Grashoppers to us unknowne 4. Qu. What were the Legs of Iron and Clay Dan. 2.33 Ans The fourth Monarchie divided into two kingdomes Syria and Egypt 1. These two Kingdomes were as Iron to the Church 2. They issued from the Brasen-bellie and Thighes from Alexanders Monarchie 3. These Kingdomes were one stronger than the other the King of the North was strongest 4. Their Matrimoniall Leagues would not hold together as Iron and Clay can make no firme lasting Coniunction 5. Qu. What is meant by Cant. 5.15 His Legs are Pillars of Marble set upon sockets of Gold Ans Christs goings are commended 1. For Comlinesse Pillars of Marble be long and straight and beautifull 2. For strength and stabilitie Marble is lasting 3. For Glorie the Sockets be Gold the most precious of Metals Christ comes beautifull as one to be desired his goings are strong none can let his comming nor rase-out his foot-steps his foot-steps be golden steps he brings Glorie with him to that people to that soule where he comes Resolves Concerning the Feete 1. Qu. VVHat may we observe from Moses putting-off his shoes from his Feete Exo. 3.5 Ans There be three Causes of putting-off the shoes 1. By way of Humiliation as David did 1 Sam. 15.30 2. By way of Resignation Deut. 25.9 Ruth 4.7 3. By way of Reverence so Moses put-off his shoes Divers Opinions Concerning Moses Action 1. Some thinke to Consecrate the place but Gods presence made it holie before 2. Another Opinion The shoes were made of dead Beasts skinnes Now he must put-off the feare of Death 3. Or to put-off the shoes to acknowledge he is not the Head of the Church he resignes his right by that Action that is another Opinion 4. Moses must put-off his carnall Affections when hee approches Gods Presence this is a true Opinion The Iewes from the Precept Leviticus 19.30 Yee shall Reverence my Sanctuarie Concluded None must come there with shoes on his Feete 2. Qâ—est What is meant by Saules going in the cave to cover his Feete 1 Sam. 24 3â— Ans To doe his easement wee call it to untrusse a poynt The Holie Bible teaches a holie Expression of things unseemely to be spoken Adam knew Hevah Gen. 4.1 The Title of Psalme 51. A Psalme of David after he had gone-in to Bath-sheba 3. Qu. What learne wee from Rom. 16.20 The God of Peace will tread Satan under your Feete Ans 1. To encourage them against false Teachers he promises them victorie 2. The God of Peace will destroy him that breaks Peace 3. Wee must not trust to our owne strength to subdue Satan t is God can doe it 4. Satan shall be subdued and kept under 5. God did this for the Christians in that time who suffered under the Roman Persecuters 6. As GOD raiseth up an Adversarie to the Negligent 1 Kings 11.14 So he threatens to crush the greatest Enemie of the Diligent 7. When Satan is subdued then Grace florishes presently The Apostle wishes the Grace of Christ as soone as hee had spoken of Satans being troden under our Feete 8. If Satan the Chiefest then all other Enemies that be Inferiour must needs be subdued 9. Though Satan hath a Throne for a time Revelation 2.13 Yet hee must come under Foote in a short time hee shall be trod under Foote shortly 10. Those which have trod on Satan and beene victorious should encourage us as Iosua did encourage from former Experience Iosua 10.24.25 4. Quest What is meant by Esai 3.16 The Daughters of Sion made a tinkling with their Feete Ans 1. They had some Bells or Plates that sounded 2. whatsoever it was it made a noise as they went 3. Such a noise as they would be taken notice of 5. Quest How are the Affections like the Feete and the Feete like the Affections Ans 1. The Affections be a part of the Soule and the Feete be a part of the Bodie 2. The Affections be in Motion so be the Feete 3. The Affections be soone cold so be the Feete 4. The Affections must be guided so must the Feete 5. The Affections goe by two and two so the Feete are in number two Quest How doe the Affections goe by two and two Answer There is Joy and Griefe Loving and Hating Desiring and Fearing Hoping and Despairing c. 6. Feete well shod with shoes will treade on Stones or Thornes yet goe-on Comfortably And Affections well shod with Patience will goe on Crosses and Troubles with Constancie 7. When the Feete be cold t is uncomfortable so when the Affections be cold t is uncomfortable 8. Stirring or Fire warmes the Feete so Duties and the Ordinances warme the Affections 9. A paire of little shoes will serve a paire of little Feete so those which Affect little a little will content them 10. As Children doe grow Elder so their Feete grow bigger and stronger So GODS Children as they grow Elder their Affections should grow better and stronger Section 4 Fourthly How Man is a Medium betweene an Angell and a Beast and of other Mediums 1. THE Angell is all Spirit the Beast is all Flesh Man is a Medium Soule and Flesh 2. The Angell hath cleere Understanding the Beast hath no Understanding Man is a Medium in his Knowledge above Beasts lesse than Angels 3. The Angels Love is Divine the Beasts Love is sensuall Man is a Medium and by Grace he loves Divinely by Nature sensually 4. The Angell doth service willingly the Beast by compulsion Man is a Medium by Grace hee is willing by Nature hee is dull and backward and must be forced by Lawes threates corrections c. 5. The Angell is full of Admiration the Beast may be frighted but cannot Admire Man is a Medium he may be frighted and hath Reason so is capable of Admiration 6. The Angell never dies the Beast dies Man is a Medium his Bodie dies his Soule dies not Of other Mediums 1. THERE is Earth there is Water Slime is a Medium 2. There is Aire there is Water Vapours are a Medium 3. There is Aire there is Fire Exhalations are a Medium 4. There is Slime there are Stones the Sea-some a Medium 5. There is a Diamond there is Water Crystall the Medium 6. There is Water and Metals Quick-silver the Medium 7. There are Rootes and Stones the Corall the Medium 8. There are Animals and Plants the Mandrake the Medium 9. There are Fowles and Beasts the Ostrich the Medium 10. There are Birds and Creeping-things the Bat the Medium 11. There is Raine and Haile the Snow the Medium FINIS