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
height of glory I looke for a Heaven above First let mee be heavenly ey'd to read secondly heavenly minded to contemplate thirdly heavenly changed to beleeve to convert to be renewed Sect. 2 Secondly Of the clearenesse of the Heavens IT is the elementary Heavens I now thinke upon they are for clearenesse and purity compared to molten glasse Iob 37.18 And the blewnesse of them to our view is because of the farre distance betweene the eye and the object Reflexions 1. If Heaven be so pure that we see Deut. 26.15 how pure are the invisible Heavens that is a pure place called Gods holy habitation 2. Gods dwelling is pure He will not abide in a sinfull soule nor with a profane heart I must be purged clensed and humbled if I will have God with me Isai 57.15 3. If Heaven be so pure then God himselfe is a pure and holy God 1. John 3.3 4. A pure conscience a cleane heart a sanctified soule is a kind of Heaven on earth When I looke towards Heaven and consider the purenesse of the Element let me desire to be pure it is heavenly and excelent A legall purity I can never obtaine here an Evangelicall purity I must endeavour after to be cleansed from my guiltinesse by Christs blood and from my filthinesse by his Spirit Sect. 3 Thirdly Of the height of the Heavens HEaven is the Throne of God Matth. 5.34 and Thrones are on high Solomon had staires to ascend to his Throne because he sate as Judge above the people 1. King 10.18 19. So Gods Throne is on high The Heaven is high above the earth Psal 103.11 as the large circumference to the little Center the distance is very great men may ghesse at it but not certainely conclude how farre it is Reflexions 1. Feare 1. What cause have I to feare the Lord for as farre as Heaven is above the earth so large is his mercy to them that feare him Psal 103.11 This should enlarge my endeavour after the feare of the Lord. 2. Circumspection 2. God sees all our actions here below for hee dwelleth in the high Heavens and from thence beholds us Psal 33.14 3. Heavenly mindednesse 3. Though the visible Heavens be high yet our humane flesh is carried higher Heb. 4.14 9.24 Christ is ascended farre above all Heavens Ephes 4.10 There I hope to come there I desire my heart may be often Colos 3.1 Sect. 4 Fourthly Of the largenesse of the Heavens THE Heavens for their largenesse are said to bee spred out Iob 37.18 Psal 104.2 Ier. 51.13 The largenesse may be demonstrated three wayes 1. By a visible apparision for wee can see on our Horizon but halfe of the Heavens In the Moneth of March when the Sunne riseth at 6. and sets at 6. wee then may make a tryall 2. By an Astronomicall relation or Geometricall collection the Earth is large yet it is but as the Center to the Heavens circumference 3. By a divine conclusion Heaven is the dwelling of the great God and the receptacle of the Saints Psal 2.4 Iohn 14.2 Therefore the visible Heavens bee large though not so large as the invisible Reflexions 1. God is a great God great Princes are knowne by their great Palaces so I know God is a great God by his dwelling place 2. I perceive a progresse from little to great from the little wombe of my Mother to this great world the habitation of mortals I trust I am going from this little Terrene Globe to the large Heavens the habitation of Angels 3. Though the Heavens are large yet they cannot containe God 1. Kings 8.27 God comprehends all and is incomprehensible himselfe 4. I may be straitned and put in prison on earth but when I leave earth I shall come to a large place above the large visible Heavens called for largenesse a Kingdome Luke 12.32 Sect. 5 Fifthly Of the firmnesse of the Heavens THey are called Firmament for stability Psal 19.1 Our bodies are generated and soone corrupted but the Heavens continue to this day Psal 119.90 91. Reflexions 1. These Heavens we see continue a long time but the Heaven I hope for continues without alteration to eternity A Kingdome it is that cannot be shaken Heb. 12.28 2. Gods Worke is excellent being out spread and firme If a Brazier or Gold-smith stretch out his metall it loses firmenesse and growes to weaknesse Gods workes are admirable 3. Heaven is firme but the Word is more firme Mat. 5.18 Those that looke so much on security doe teach me where to looke for it 2. Pet. 1.19 We have a sure word of the Prophets Psal 93. Sect. 6 Sixthly Of the motion of the Heavens THe earth is fixed and hath foundations Micha 6.2 and hangeth on nothing Iob 26.7 but the heavens have a yeerely monethly daily revolutions Astronomers hold an opinion of divers sphaeres the neerest is the sphaere of the Moone the next where Mercury is the 3. hath Venus the 4. the Sunne the 5. Mars the 6. Iupiter the 7. Saturne the 8. the other Starres the 9. Compasses the rest and turne about every day this is above common capacity but certainly the earth turnes not round as meat on a spit but is fixed and stands still and the heavens are in motion Reflexions 1. I now have found who can make the perpetuall motion men would doe it God hath done it I honour his worke I blame mans folly 2. It is heavenly to be in motion it is earthly to be dull and sluggish I desire to be ready to every good worke Tit. 3.1 and to run the way of Gods Commandements Psal 119.32 3. I shall be of swift motion at last 1. Cor. 15 44. at the resurrection Seventhly Of the heavens dissolution or redintegration AT the last they shall waxe old as doth a garment Psa 102.27 and at the last day shall passe away with a noise 2. Pet. 3.10 and be folded up as a booke or role Isa 34.4 Heâ— 1.12 and shall be disolved 2. Pet. 3.12 the Angels have forme not matter so are everlasting we have matter and forme generation and corruption the heavenly sphaeres have matter and forme of long duration but not for ever whether they shall be annihilated or redentigrated whether brought to nothing or refined and remaine with the earth as monuments of Gods eternall power and wisedome I am ignorant of it and leave it to them more wise to judge Reflexions 1. Oh with what detestation should I thinke of sin It is sin hath tainted this great fabricke and will bring a dissolution 2. There is something will stand me in stead and is of great consequence at that time when all my silver and gold is melted and the world burned that is holinesse which now I must prize at a high rate and pray and labour for it 2. Pet. 3.11 3. If heaven mâ—st be disolved that is so firme then my fraile weake body will soone come to a dissolution I am earth and must
as the center to the circumference earthly substance it poises downewards the earth is in the middle and heaven is round about it heaven is above Exod. 20.4 earth is beneath heaven is on high Psalm 103.11 earth below heaven is Gods Throne Mat. 5.34 earth his Foot-stoole when God is said to looke downe upon the earth he is said to looke downe from heaven (e) Deu 26.15 Psalm 33.13 1. How shall I ascend so high Reflexions that am now so farre from heaven I am as farre as can be from that blessed place no farther place from heaven then earth is except it be hell yet I looke for three ascentions thither First in my mind and affections Colos 3.1 Secondly with my soule when I depart hence Thirdly with my body after tâ—â— Resurrection 2. Distance of place cannot hinder spirituall Communion with Christ I may have relation to him who is on high though I be below The Sunne in the Heavens communicates his light and heate to us below the foote participates with the head by vertue of corporall union though the foote being on earth the head in the aire Sect. 3 Thirdly Of the fashion and forme of the Earth IT is for forme and fashion not a triangle nor square nor long nor a semicircle but round called in Psal 93.1 and Psal 96.10 and Psal 98.7 Orbis habitabilis An Orbe for roundnesse and in Isai 40.22 it is called a Circle The Equinoctiall The Articke The Antarticke The Tropicks men usually call it the Terrestriall Globe as heaven is called the Caelestiall Globe and as Astronomers doe attribute five Circles to their Caelestiall Globe so Geographers make as many in this Terrestriall Globe they have their five Zones the hote Zone and the two extreames for cold and the two temperate Zones so then the earth is a round Globe 1. This calls for my delight I can with delight looke on the effigies of mans making Reflexion why should I not to looke on the Globe of Gods making I looke on mans little Globe with the eye of my body I contemplate Gods great Globe with an act of my mind 2. This Globe is Gods Theater whereon all the inhabitants are actors here are acted daily sinfull civill pious acts and the exijt of every man is from this Globe is to a bottomlesse pit or to the new Ierusalem which is foure square firme and sure with what feare and care shall I act my part Mat. 25.23 that it may be said well done Sect. 4 Fourthly of the nature and quallity of the earth 1. It is dry 2. It is cold 3. It is heavy IT is drye of it selfe for though it be called Humus moyst earth yet it is not so of it selfe but an adjunct of water for of it selfe it is Arida dry land Gen. 1.9 Also the earth is cold of it selfe as we may percevie in Cellers and where men digge deepe and in shady places where the Sunne doth not come also the body of a dead man is cold which is of earthy matter Lastly it is heavy a basket of earth on a mans shoulders is heavy and we say of a man who is of a heavy disposition that he is lumpish that he is like a heavy lumpe of earth Reflexions I am dry by nature being made of earth without all spirituall moysture whatsoever I have it is added to me but it comes not from me but all grace that softens and makes plyable comes from him who powers out his Spirit on his servants and in the wildernesse waters breake out and streames into the desarts Isai 35.6 2. I am as earth cold without the heate of zeale and love benumbed and without life and vigor it is Gods Spirit comes to kindle in my heart the fire of true zeale and the heate of charity 3. I am heavy earth and lumpish in all holy duties wanting spiritualnesse untill God revives mee I cannot rejoyce in him Psal 85.6 till he quickens me I cannot call upon his name Psal 80.18 I cannot give first to him Rom. 11.35 I am but a lumpe of sinnefull earth and can doe that is evill but nothing that is good it is God who workes all my workes for me Isaiah 26.12 Drinesse should cause me to thirst for a present sutable large satisfaction Coldnesse should make me stirre and labour for heat and lumpishinesse should provoke me to pray to be quickned according to Gods loving kindnesse Psal 119 88. 4. I much rejoyce in hope and remembrance of that day when all heavinesse and lumpishnesse shall flye away and my body shall be raised so as it shall become spirituall 1. Cor. 15.44 we shall then be ut Angeli as the Angels Mat. 22.30 Sect. 5 Fifthly of the earthes subsistance THough it hangs in the aire yet it is upheld by a divine power Heb. 1.3 No creature is independent God hath made the earth and hangs it upon nothing Iob 26.7 The earth at first had being by the power of God and stil is supported by the same power to this day Conclusions 1. There be many things man could yet never attaine unto as First the perpetuall motion Secondly the Philosophers stone Thirdly fire incombustible Fourthly to make a heavy thing hang in the aire so that wee may say of God there are no workes like thy workes Psalme 86.8 Men have tryed and could not effect their designes but if God but speake it is done Psal 33.9 2. The earth is upheld by God without supporters and secondary helpes Oh that I could trust in God with all my heart Prov. 3.5 then though others forsake mee yet the Lord will support mee Psalme 27.10 Sect. 6 Sixthly of the greatnesse of the earth THe earth is great simply considered yet but small comparatively as the Center is small compared with the circumference of old they held the compasse of the earth to be 50000 miles as Aristotle others held it 34625. Some differed from them and ghessed it 31500. But of late those which have compassed the whole Ocean doe say it is 19080 miles the Diameter 7000 from us to the Center 3500 miles 1. An elevation 1. The great globe of the earth is but a little poynt being compared to the heavens and my portion in it but a little being compared with the whole and if I had it all it could not be a sufficiency to my minde nor could my enjoyment be long O that God would unglue my affections from this little and enlarge them toward his owne greatnesse 2. A Contemplation 2. I was once nine moneths contained in a little roome and I have forty yeares beene contained in this little world I am much enlarged by comming from the wombe to the world there I had reason potentially and a life of obscurity here I see a bright Sunne and Moon and Stars a earth and waters and innumerable creatures for my admiration and delight use and service my life in the next world as farre yea farther exceedes this
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 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
together and runnes round Thirdly other windes doe continue longer in motion the Whirle-winde parts assunder and is sooner dissolved Quest 6 What thoughts are we to have when wee doe thinke on the winde or feele it Answ Such as these or the like 1. To think of Gods goodnes which now opens his treasures and sends forth the winds to us 2. I should have thoughts of obedience for the windes obey Christ 3. I must beleeve more than I see I cannot see God nor Angels nor my owne soule nor the Winde yet beleeve all this to be 4. I may thinke of my mortallity for my life is as the winde that passes away Psalme the one hundred and third 5. I should desire the Spirit of God which as the winde blowes where it listeth to blow on my soule that I may be truely regenerated and so flourishing in grace that I may bee as a garden Iohn 3. Cant. 4.16 Quest 7 How are wicked men like the winde Answ 1. In their rage and malice the blast of the mighty is as a storme Isaiah Chapt. the twenty fifth verse the fourth 2. In their mutability the windes are variable and inconstant so are wicked men in their words Psalme 5.9 in their deedes therefore compared to a broken tooth or sliding foote and wee are fore-warned not to put confidence in them Mich. 7. 3. The windes are in all parts wheresoever we goe and the wicked walke on every side and are in all places Psal 12.8 Quest 8 How are the wicked like a storme in their malice and persecutions Answ 1. A storme comes of windes and water two contrary elements so wicked men are sometimes differing among themselves yet joyne both against the godly Manasses against Ephraim Ephraim against Manasses both against Iudah Isaiah Chapter the ninth verse twenty one 2. A storme comes often times in secret when men are asleepe so wicked men come on the godly at unawares Psal 11.2 3. The storme comes to spoyle and undoe men so the wicked will spoyle and undoe the godly as saith the Prophet they will undoe a man and his heritage 4. The storme doth wet but not wound us so the persecutions of the wicked doe wet our cheekes with teares but hurt not our soules 5. The storme is not in all places nor lasts alwaies nor is the rage of the wicked on all persons nor all times Revel 2.10 Sathan shall put some of you in prison some not all and yee shall have tribulation tenne dayes not alwaies the time is limited Quest 9 Why are the godly resembled to a garden and the Spirit to the North and South winde Cant. 4.16 Answ 1. As in a pleasant garden that with sweete gales of winde hath prospered there men doe take pleasure to walke so Christ takes delight to be among his gracious people 2. In such a garden is variety of hearbs and flowers fruits and spices so in the people of God are variety of gifts and graces 3. Such gardens are fenced and walled so Gods people are protected and defended 4. Such gardens are weeded and watered so Gods people are purged and instructed 5. In such gardens is beautifull order so it is with Gods people in their severall places they performing severall duties medling each Christian with their owne businesse are in a beautifull order 6. As such a Garden seemes dead in winter yet there is life at the rootes so Gods people doe seeme dead in afflictions yet there is grace in their hearts 7. The garden is the most beloved plot of ground though the owner have much land so the people of God are beloved above others though all the earth be the Lords 8. A blinde man and one that cannot smell hath small felicity in such a garden so those Sathan hath blinded and those that have no spirituall savour doe finde small comfort or felicity in the company of the goâ—ly though they bee excellent in graces and the gales of the holy Spirit as the North and South winde hath blowne upon them Thus having gone thorow with some digressions and many imperfections the Heavens the Sunne the light before the Sunne the Moone the Stars the Aire the Clouds the Raine-bow the Raine the Earth the Water the Fire the Windes I here make an end of these Meditations and conclude the few leaves ensuing with Meditations of Man in whom is the Compendium of all the reste he hath matter and substance with the Heavens reason with the Angels light with the Sun a parcell out of the earth sence with beasts growth with trees I had almost forgot sin with Divels The Exordium ALl our thoughts can reach unto may be considered in two heades The Creatour and the creatures The Creatour is knowne to us in his Essence and his Attributes the creatures are two wayes considered invisible and visible the invisible two wayes either the habitation or the inhabitants the habitation expresse two wayes made though without hands and glorious the glory expresse two wayes in the perfection and perpetuity the perfection two wayes freedome from all evill the presence of all good The Inhabitants considered two fold the Angels and Saints the Angels considered two wayes in their Nature and office their Nature considered two wayes in the puritie and celeritie their purity is considered derivately and comparatively their office is two fold to praise GOD to doe service to the Elect their praises are these two wayes considered as t is sincere and perpetuall their service to the Elect is unseene and certaine Againe the Angels are considered in their number their number is knowne to GOD unknowne to Man the Saints are considered in their Soules there in their bodies here in the grave onely two excepted Henoch and Elias whose bodies are in Heaven before as types of Christ as evidences of the Resurrection The visible creatures are two fold the Heavens and the Earth the Heavens are two wayes considered in their sphaeres and orbes or in other phrases the Heavens and their ornaments the Heavens are considered as out-spread and firme the orbes are two fold the Sunne and the Planets the Sunne is considered in his light and swiftnesse in his light is two things as t is the fountaine and as t is communicated the Moone is considered in her mutation and blemishes the Stars are set forth in multitude and glory The Earth is considered singly or coniunctively coniunctively by a Synecdoche as t is land and water making one globe The waters are considered in the Sea in the Rivers the Sea is considered in his bounds in his motion the motion is considered in the flowing and ebbing the bounds are considered in the stabilitie and perpetuitie The Earth is singly considered in the substance and dependance the dependance on Gods power in the Aire the substance in the massinesse and riches the riches latente or patente the patente invegatives or the sensitives the sensitives have life and feeling the vegatives are part in the earth part above the earth
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
the senses be in the Head Section 1 First the Head is obvious most seene IT being placed on the bodie high things we soone perceive as a hill or mountaine or tree so presently wee looke on the face and espie frowning or smiling deformitie or beautie Conclusions 1. There be three Heads Mysticall Politicall Naturall Mystically Christ is the Head of his Church which he hath redeemed Politically the Prince and Governours be Heads So are Masters of Families the Heads of their Families Naturally the Head of the body is the Head and Chiefe As my mysticall Head is obvious not onely to the Angels and Saints in heaven by vision but to the Saints on earth by Faith Heb. 2.9 Wee see Iesus Crowned c. So is my naturall head to all Spectatours As I am the Head of a Familie I am obvious to GOD who sees my faylings and forgives mee to my Conscience who sees and checkes me to men who see and censure mee 2. My Governours as Heads Politicall are obvious God give them Grace to be good examples then wee the people may looke on them and learne vertue and godlinesse wisedome and moderation 3. LONDON is an Head Citie as the Head of Aram was Damascus Esay 7.8 And a Citie obvious to the Land O that they might see here Pietie and Godlinesse Temperance and Justice and lesse pride riot and wantonnesse Section 2 Secondly the Head is honourable and the members are honoured for the Heads sake THE Naturall Head is honourable so is the Politicall 1 Pet. 2.17 Kings must be honoured 1 Tim. 6.1 Masters must be honoured but Christ who is the mysticall Head of his Church he is to be honoured above all Conclusions 1. Loftie lookes will not honour my Head but Wisedome will make my face shine Eccles 8.1 And modest cariage to men and devotion to GOD is the exact way to make my head comely and honourable 2. As a Governour and Head of a Familie my honour is to give example of Pietie moderation diligence mortification patience and zeale 3. I raise my thoughts to Christ who is most excellent in dignitie and honour he that is Head of the Church is the most excellent 1. The Politicall Head is subordinate he is absolute and independant 2. Men rule those that have a present being Christ is Head of them departed and of them yet unborne 3. Men are Heads by Government Christ is Head by Influence 4. Men governe often uniustly but Christ alwayes righteously he is most honourable Section 3 Thirdly the Head is united to the Body The Anatomists say in the Head and necke be 125. muscles there is a neare and strong and inseparable union betweene the head and the bodie There bee foure Unions considerable 1. A Naturall betweene the head and the body 2. Matrimoniall betweene man and wife 3. Divine betweene the two Natures of Christ. 4. Mysticall betweene Christ and his members Conclusions 1. My feete and toes though farthest off are united to my Head being members 2. If I be a hundred miles distant yet I am united to my wife in the Matrimoniall bond 3. Christs God-head and Manhood make one Christ as soule and bodie make one person 4. I am Mystically united to Christ though he be in Heaven and I on earth Section 4 Fourthly the Head conveighes Influence to the rest of the body All the nourishment is received into the head and so conveighed to the members the head lookes out takes care for the whole bodie so in the Politicall or oeconomicall Head Dignitie and Dutie are copulatives Conclusions 1. Not to envie them in Dignitie they have honour but accompanied with cares and great accompts 2. To love my Governours and to labour to preserve their lives credits and comforts from them I have direction and protection let me returne my prayers love and service 3. I will shunne irregularitie t is Iesuiticall and Brownisticall I must learne to submit where men crosse not God In things indifferent their part is to direct mine to obey 4. Christ is the Head a quickning Spirit 1 Cor. 15. Iohn 1. Of his fulnesse we all receive All good desires motions inclinations all Grace and goodnesse life and spiritualnesse is derivative from this Head Who is blessed for ever Section 5 Fiftly the Head is sensible All the senses are in the head though not all onely in the head for the touch is all over the bodie Conclusions 1. Christ our Head is sensible in their troubles Of old he was troubled with them Esai 63.9 And in the New Testament he saith to Saul Why persecutest thou mee Acts 9. 2. Godly Governours are sensible of the estate of their people as David 2 Sam. 24.17 What have these sheepe done Let thy hand be against mee and my fathers house 3. The Naturall Head is sensible of the wrong done to the members the Tongue will speake the Eie will weepe the Eare hearken for a remedie So much of the Head Of the Eyes of man 1. The cause of Seeing 2. The benefit of the Sight 3. The miserie of Blindnesse 4. The gracious employment of the Eyes Section 1 First Of the cause of Seeing THE Naturall cause is from the spirits comming from the Optick Nerves into the Apple of the Eie wherein there is a Crystalline humour which receives as by a mirrour the kindes of colours and the figures numbers motions of bodies The Nerves of the Eie are seated betweene the place of the Originall there is a meeting like the forke of a tree and the spirits meete together so the Obiect is one otherwaies all things would seeme double to us Anatomists say there are six inner parts of the Eie 1. The Fat which is placed above the Eie for to defend it from cold to keepe it from the hardnesse of the bone and to fill up the distance of muscles to further the quick motion 2. The Glandule is seated in the upper part of the Outer Corner lodged in the Fat and full of moisture to helpe the Nimble motion 3. The Nerves being in Number six whereof foure be straight and two Oblique or winding 4. The Tunicles are six in number The first Adnata membrana the utmost pannicle which cleaves to the Eie and makes it firme The second is Cornea t is firme and bright The third is Vvea which some count the fourth thinne Membrane wee see our selves in the Apple of ones Eie from the hole of Vvea The fourth is Membrana Pupillaris the membranous Circle compassing the Ball or Apple of the Eie The fift a Cristalline humour The sixt like a spiders web 5. The Humours There is first the watrie humour secondly a crystallick humour the third is like moulten glasse exceeding the other two in quantitie 6. The Vessels of the Eie either externall from the veines that nourish the Eie or internall from Chorion and Cerebellum there be two Nerves appointed for the Eie one for sight called Opticus the other for motion called Motorius And now I
Spirituall use is to decline those which savour of earthly things 3. Quest What learne wee from Psalme 17.14 where the wicked have their Bellies filled with hid Treasures Ans 1. Gods Bountie to wicked men He fills their Bellies 2. I am not to Judge of Gods Favour by the Bellie For all comes alike to all sorts of these earthly Treasures Eccles 9.1.2 4. Quest What learne we from Nabuchad-nezzars Image whose Bellie was Brasse Dan. 2.32 Answer 1. The Bellie and Thighes signified the third Monarchie obtained by the Grecians who ruinated the Persians compared to a Bellie because as the meate staieth not long in the Bellie so Alexander got many Kingdomes yet enioyed them but a short time 2. The Grecians were as a Bellie given to Drunkennesse Gluttonie and excesse Alexander gave one Protarchus a Talent for drinking foure Measures of wine which contained each of them a Gallon and a Pinte but died within three Dayes and 41. men more by excessive drinking 5. Qu. What learne wee from Philippians 3.19 where t is said of some Their Bellie is their God Ans 1. They mind their Bellie most and care to fill it and live like Epicures a sensuall life 2. There is a flat opposition betweene Gods Children and worldlings The one looke for a Saviour the otheâ—â—â—nd is Damnation The one â—â—teeme their bodies vile the other make their Bellie their God the one minds earthly things the other have their conversation in Heaven Of the Thighes Legs and Feete 1. Of the uniting of these parts together 2. Of the bones of these parts and of the bodie 3. Resolves Concerning these parts 4. How a man is a Medium betweene an Angell and a Beast with a view of other Mediums Section 1 First Of the Vniting of these parts together that is Of the Thighes Legs and Feete THE lower parts of mans Bodie answer to the Armes for as the Arme hath Shoulder Elbow and Hand so the lower parts have Thighes Shankes and Feete The Thigh hath but one bone which is the longest and greatest in the Bodie and the Thighes are united to the Legs and Legs to the Feete with such admirable wisedome that if the uniting were stiffer we could not move and be so active if more limber we should be weaker and feebler and unfit for burthens and strong Actions Section 2 Secondly Of the bones of these parts and of the whole Bodie THE Thigh-bone is onely one and the Shanke-bones two a greater and a lesser The foote is divided into three parts the bones of the feete are seven in a foote the first called Os balistae the second the Heele-bone the third the bone like a Boate the fourth is the largest Bone the other three be the wedg-like bones Bones grow without some Middle Substance three wayes First by a line as the bones in the upper Jaw and Nose doe grow 2. As the Bones of the Scull are united 3. When one Bone is fastned within another as in the Gummes If Bones be united by a Medium t is by a Cartilage or gristle or a ligament or string which is unsensible and is not hollow Section 3 Thirdly Resolves Concerning the Thighes Legs and Feete in their Order First Concerning the Thighes 1. Quest VVHY did Abraham cause his Servant to put his hand under his Thigh when he gave him an Oath Ans 1. Some thinke for to signifie the firmenesse of an Oath because the Thighes be the Pillars of the Bodie 2. Others thinke it was to trie the subiection of his Servant in Obeying his Command 3. The most likely Cause was I adiure thee as thou expectâ—st the Messiah to come of my loines to be faithfull to mee in a Mysterie to fore-shew the Messiah was to come from his loines in this Phrase the Israelits came out-of Iacobs Thigh Gen. 46.26 This kind of Oath was not usuall for the hand was lifted-up when they did sweare Gen. 14.22 There is something in the Mysterie for the word Jerek a Thigh in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oath in Greeke Ainsworth on Gen. 24. 2. Qu. What may we learne from Iacobs halting on his Thigh Gen. 32.31 Ans 1. Wee are not rashly to Judge those to be wicked who have Infirmities or deformities Moses was defective in Speech Mephibosheth was Lame Lea Bleare-eyed Isaak Blind and Iacob Halted 2. In our Tentations and Wrastlings with God we have our Infirmities Psalme 35.15 Reade the Marginall Note 3. Hee prevailed yet went away halting Which may teach us to be humble after wee have done our best and sped never so well 4. The Iewes eat not the Sinewes of the Beast in the right Thigh but of the Fowles they doe because there is no hollow in the Thigh 3. Quest What is that Sword Christ girds on his Thigh Psalme 45.4 Ans T is the Sword of the Spirit Ephes 6.17 The girding on the Thigh is to make it readie Exodus 32.27 4. Qu. What doe the Iewes report of the Woman whose Thigh did rott after she had drunke the bitter water Numbers 5.27 Ans 1. They say being guiltie her face looked yellow 2. Her Eyes did stick-out 3. Her Bellie did swell 4. Her Thigh did rott and in the same houre the Adulterer did dy But if she were Innocent 1. Her Countenance would looke Chearefull 2. If she had any disease it left her 3. She should Conceive Seed 4. She should have easier travaile than before 5. If she had Females before now it should be a Male. Resolves Concerning the Legs 1. Quest VVHat is meant by making bare the Legs Esai 47.2 Ans Their slaverie is set-forth by the Mil-stones and their shame by the loosing the Locks and making bare the Legs to passe not onely through the Streets but through the Floods Now their wickednesse shall be discovered and appeare in open view to their great dishonour 2. Quest What learne we from Iohn 19.36 Not a Bone of CHRIST was broken when those crucified with him had their Legs broken verse 22 Ans Christ was prefigured in the Paschall Lambe Exodus 12.46 1. The Lambe was without blemish so was Christ 2. The Lambe must be killed so must Christ. 3. The Postes of their Doores must be sprinckled So our Hearts must be sprinckled with the Blood of Christ Heb. 12.24 1 Pet. 1.2 4. The Lambe was roasted with fire Christ he felt the heat of GODS Wrath. 5. The Lambe was to be eaten whole so Christ had not a bone broken when the Legs of them Crucified with him were broken 3. Qu. What were the Creatures with Legs above their Feete lawfull to be eaten Levit. 11.21.22 Ans They were severall sorts of Locusts The first are more common and their Name the Learned say is from their shortnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others say they are named from their multitude Exod. 10.4.5 The second sort have their Name from a Rock because they breede in stonie places The third is called 〈◊〉 〈◊〉 〈◊〉
with victory and spread his owne praises by using instruments to suppresse the pride of the enemies and by spreading his Gospell 7. Let us in all the victories we heare of that are for the Churches welfare give God all the honour and glory that we are able by looking beyond the instruments to the Lord of hoasts that imployes them The horse may be prepared for the battaile but salvation is of the Lord therefore to him let us bow and worship and acknowledge his right hand and say the Lord hath triumphed valiantly to him let us sing it is the Lord of Hoasts to whom wee should give the glory and the praise as we have a patterne Exod. 15. Judges 5. 8. Here is comfort against Principalities and powers the mighty enemies of our soules the Lord of Hoasts is with us mighty to save through him we shall doe valiantly How God is made an Idoll 1. What an Jdoll is 2. How men make God an Jdoll 3. Their punishment that make God an Idol 4. Questions resolved Sect. 1 First what an Idoll is AN Idoll is an unlawfull representation of a false God an Idoll is a resemblance figure or shape the making of an Idoll of a false or Image of the true God either molten carved or painted is unlawfull for no man ever saw his shape Deut. 4.15 Isai 40. if it be to make us to mind God t is condemned Exod. 32.8 and God was displeased 1. Cor. 10.5 Sect. 2 Secondly How men doe make God an Idoll T Is impossible to turne the essence of God to an Idoll but men are said to make God an Idoll in imagination and in conversation in imagination that conceive of God to be like an Idoll that thinke God will doe neither good nor evill that God sees not Zeph. 1.12 Ezek. 9.9 Psal 94.7 they could conceive no otherwise of an Idoll Men make God an Idoll in his worship 1. When they prepare not their hearts nor fit their affections for his presence they could doe no otherwaies were they to come before an Idoll that could take no notice of their hearts 2. When all their religion is in the Temple there they leave their God if they served an Idoll in the Temple he could not see their behaviour in their houses nor have they communion with him at home these men carry themselves as if God were an Idoll only setled within the walls of the Temple This is indeed the principall but not the sole place of Gods worship 3. When men invent wayes to worship God and follow their owne devices and imaginations they make God like an Idoll which cannot direct his worshippers but they will teach him how he must be served they could doe no more to an Idoll In conversation men make God an Idoll 1. When they say it is in vaine to serve God and to walke humbly before him that thinke God will not reward his servants they could thinke or say no more of an Idoll which receives all and gives nothing 2. When men commit horrible sins in secret were God an Idoll they could doe no more as if he would never call them to a reckoning 3. That opposes the godly and persecutes them were God an Idoll then they might trouble his servants without feare or danger 4. When men scrape together aboundance of wealth by wicked meanes then on their sicke bed they thinke by some dead workes to satisfie for all as if God were an Idoll that for a few scraps of that is evilly gotten would be dumbe for ever 5. When men forsweare themselves and call God to witnesse to a lye were he an Idoll that could not see their abomiâ—ation nor be revenged they could doe no more against him Sect. 3 Thirdly Their punishments that doe thus make God an Idoll 1. GOD hath a base esteeme of them 1. Sam. 2.30 those which despise him shall be despised they shall find him no Idoll but a living God when they fall into his hands Heb. 10. and a seeing God when he sets their sins in order before them Psal 50. 2. They thinke he sees not he punishes them with blindnesse Isai 6. so they have eyes and see not they come to his worship with no more preparation then to come before an Idoll and goe away with no more blessing then if they had bin before an Idoll 3. They will bring in humane inventions into his worship and prescribe rules out of their owne braine he rejects all their services and makes them loose all their cost and paines and tells them their worship is vaine Isai 1. Isai 66. Mat. 15. 4. They sinne freely as if he were an Idoll God lets them alone throwes the raines on their necks so they being let alone doe live most abominably and fill up the measure of their sins Note and heape up wrath thus God abhors them and gives them over to spirituall judgements he accepts not their services he reserves wrath for them and reserves them for wrath this is their punishment it is most bitter Sect. 4 Fourthly Questions resolved Quest 1 HOw is it said an Idoll is nothing Answ It is nothing in comparison of a God it is something for matter and forme it is nothing for divinity it it nothing that is spoken in contempt it is an empty foolish vaine fiction it is good for nothing Quest 2 Where did idolatry first begin Answ It is likely from the brood of Cain it did first arise Cain he left the true God and his service and it is probable he would worship somewhat Quest 3 Why did the Jewes so often fall to idolatry Answ 1. Mans nature is very prone to that sinne therefore God gave the second commandement to restraine us 2. They being mingled with the heathen learned their waies and were inticed by their example 3. Sometimes their Princes were idolaters then they turned for feare 4. The idolaters had glorious deckings of their Images this did moove the carnall to be wonne 5. The zeale of idolaters to cut their flesh and burne their children was powerfull to allure them Quest 4 What is the best prevention of idolatry Answ 1. To be truly informed of the nature of God that we may give to him divine worship and not to them which by nature are no Gods Gal. 4.8 Ignorance is the mother of idolatry not devotion 2. Consider Gods law negative and affirmative negative hee forbids all divine adoration to be given to Creatures Exod. 20.4 whether in heaven as the Sunne Moone and Starres Deut. 4.17 or the Angels Revel 22.9 or any Terrestriall creature whatsoever Affirmative Gods Law bindes us to worship him and him onely Matthew 4.10 to call upon him in the day of trouble Psal 50.15 it is the Lord of hoasts must be worshipped Zach. 14.17 3. Consider the judgements have befallen idolaters 1. They are punished in their soules with blindnesse and a reprobate sence Jsaiah 6. Romans 1.24 2. They are punished first or last in their bodies God lets
in the enemy Iudges 5.8 Iudges 10.14 15. 3. In the life to come they are shut out of heaven 1. Cor. 6.9 4. To prevent idolatry we should shunne their society and converse with them onely by constraint and necessity not to choose them for lodgers in our houses but wee are to abhorre them as vessels in whom is no pleasure and to manifest our detestation as wee have power in our hands Deut. the 13.6 7 8 9 10 c. 5. Te endeavour to give God a spirituall and sincere worship by these meanes idolatry will be prevented Quest 5 How shall I give God a spirituall worship and service Answ 1. Prepare to come before him Psal 26.6 2. From the helpe of Gods spirit to worship him 3. From the inward affections spiritually 4. Lively fervently cheerefully Spirit and life is required in the service of the living and true God The contrary is 1. To come carelesly without reverence 2. To performe spirituall duties only from a naturall carnall heart 3. To give only an externall worship 4. To performe the duty with deadnesse coldnesse and lumpishnesse How to conceive of God when we pray 1. What it is to conceive 2. How we must not conceive of God 3. How we may rightly conceive of him 4. Questions resolved 5. Applications to edifie Sect. 1 First What it is to conceive THe word signifies a gathering things together to conceive is to apprehend conceptions they have copulations By the way we may observe unlesse Gods spirit doe joyne with our spirit our conceptions will prove but abortives or monsters The foundation of the right conceiving of God must be by a better spirit then our owne and by better light then nature affoordes us To conceive is to apprehend to roule in our minds and to conclude to understand in some measure to know Sect. 2 Secondly How we must not conceive of God 1. VVE must not conceive him out of the Trinity of persons as the Turkes doe 2. We must not conceive of him after any bodily shape as the Anthropomorphits did 3. Nor conceive of him shut up in the Circle of heaven as some kinde of Atheists doe 4. Nor a God all made of mercy as some ignorant persons doe 5. Nor all of Iustice as some despairing persons doe 6. Nor as a God regardes not what is done here below as some doe that deny his providence Ezek. 8. 7. Nor as a forgetfull God Psal 10.8 8. Nor must we conceive of a multitude of Gods as some heathen did 9. Nor of a superiority or inferiority in the Trinity in respect of essence or time 10. Nor must we conceive of God as of a thing we can comprehend in the scantling of our thoughts or imaginations Sect. 3 Thirdly How we may aright conceive of God 1. VVE must indeavour to conceiue of him as an infinite essence in Trinity of persons 2. We must conceive of him in his attributes as absolute incomprehensible eternall immutable invisible omnipresent c. 3. We must conceive of him as a God that will become unto through a mediatour in himselfe he is a consuming fire Heb. 12. last through Christ we have acceptance Heb. 13.15 4. We must conceive of him as good gracious loving mercifull a God hearing prayers Psal 65.2 delighting in prayers Prov. 15.8 Sect. 4 Fourthly Questions resolved Quest 1 HOw can we conceive of him who is invisible Answ We conceive of our owne soules that they are and have being yet we see them not we conceive not of God in his perfection yet a little portion we know of him and see him as Moses Heb. 11. Quest 2 How can we conceive of him who is incomprehensible Answ We conceive him to be as hee hath revealed himselfe we conceive of him with admiration adoration subjection divine reverence c. Quest 3 God hath appeared to the eyes of men in some * May we not conceive of him in some shape shapes and representations Ezek. 1. Dan. 7 He appeared to the capacity of his servants yet forbids adoration to any shape Deut. 4. Quest 4 Christ saith the Father is greater than hee and Saint Paul saith God is Christs head is there not superiority in the Trinity Answ It is spoken in regard of Christs humanity else hee and the father are one Quest 5 Did the Fathers in the old Law know there was a Trinity Answ They did Isaiah writes of Trinity Isaiah 61.1 and David Psal 33.6 The learned Rabbins speake of it Quest 6 What false gods have men conceived of to worship and serve Answ Some have worshipped and made gods of the hoast of heaven 2. Kings 21.3 The Persians worshipped the Sunne the Syrians worshipped Ashtaroth the Philistims Dagon the Moabites Chemosh the Amonites Moloch the Egyptians a Calfe the Babilonians an Idol named Bell the Athenians Appollo Carthage worshiped Iuno the Ephesians Diana the Moores the governours of their Countrey the Papists the Virgine Mary the Indians it is said doe worship the divell all men doe worship something Quest 7 How comes there such a mistake in the world Answ 1. Man naturally is in darknesse and stumbles at stocks and stones 2. Man naturally is foolish and beguiled with pictures and bables and Images 3. Man naturally is sensuall and desires first to see then to worship Sect. 5 Fifthly Applications to edifie 1. THis shewes it is hard to conceive aright of God when we doe pray 2. There must of necessity be some competent measure of knowledge in a true Worshipper 3. Let us alwayes minde Christ our blessed mediator when we come to pray 4. We should come with all reverence we can unto the Lord and labour in our prayers to conceive of him as he hath revealed himselfe 5. So let us conceive of God that we move towards him and desire after him Prayer is a compound of heavenly graces if ever we apprehend Gods favour in an especâ—all manner if ever we have rapture of Spirit joy the light of Gods countenance or strong assurance it is in prayer Of the workes of God Sixe reasons why we should meditate on the workes of God 1. BEcause his workes doe shew forth his power Rom. 1.20 and his glory Psalme 19.1 By steppes we ascend from the creature to the Creator and so gaine knowledge of him 2. It is a duty to search out the workes of God and cheerefulnesse is required in the duty Psalme 111.2 3. Because Gods children should differ from wicked men who regard not the workes of the Lord. Isai 5.12 4. There is danger of ruine and destruction if men regard not Gods workes Psal 28.5 6. 5. Examples goe before us of the godly that have meditated of Gods majesty and of Gods workes as in the booke of Iob at large and David Psal 145.5 This is a true signe and mark of a wise man Psal 92. there it is negatively set down an unwise man wil not consider and 't is affirmatively set downe Psal 107.43 who is wise he will