observe these things 6. God hath made his workes for this end that wee should behold them Isaiah 40.26 and have them in rememberance Psal 111.4 Thus we shall be able to exalt God in our hearts and declare his workes to others so God will be glorified others edified our soules much delighted and a weighty duty discharged and God will recompence us with revealing his loving kindnesse to us Psal 107.43 Of the worke of Creation 1. Who created all things 2. Whereof all things are made 3. The time when they were made 4. For what end all things were made Sect. 1 First who made all things THe maker of all things is God it is his prerogative to create Gen. 1.1 God made heaven and earth Col. 1.16 his workes are visible and invisible 1. Creation is a worke of the whole Trinity 2. All was made by the power of his word 3. In wisedome all was made First creation is a worke of the Trinity as appeares 1. The Father created Ephes 3.9 who created all things by Jesus Christ 2. The Sonne created Colos 1.16 Heb. 1.10 3. The Holy Ghost created Iob. 26.13 Iob. 33.4 Secondly all was made by his word Gods word is either first substantiall or secondly written or thirdly operative Though God made all by his substantiall word yet that is not meant when he saith let there bee this or that for the operative word was in time the substantiall word was eternall Psal 33.9 the word was a willing things to bee not a sounding of syllables so that without toylsomnesse with great facility God created all things he spake the word and it was done 3. In wisdome all was made Prov. 3.19 Jehova sapientia fundavit terram statuit coelos intelligentia Psal 104.24 1. God makes the creatures without sence these are superior as the light the firmament and ornaments of heaven as Sunne Moone and Starres or inferiour as the seas earth trees and plants 2. He makes the sâ—nsitive creatures as beasts fishes and fowles then the reasonable creatures man and woman Some creatures have matter and forme and generation as men some no generation as the heavens and sunne c. some have distinct formes without matter as Angels some are bodies without immortall spirits as beasts some are immortall spirits without bodies as Angels some are immortall spirits and bodies as men Reflections 1. Let me lift up mine eyes A desire of 1. Contemplation and behold who hath made all these things (a) Isai 40.29 and bringeth out their armies by number and calâ—eth them by their names then shall I see his eternall power and god-head by his visible works (b) Rom. 1.20 and let me cast my thoughts on the sea where goe the great ships (c) Ps 104.26 and are creatures innumerable there is the great Leviathan that sports himselfe in the waters which God hath kept in with bankes by his decree (d) Iob 38.11 let me looke on this earth hanging in the aire (e) Job 26.7 the foot-stoole of my Creator (f) Isai 66.1 and then break out to admiration and say 2. AdmiratioÌ„ 2. O Lord how wonderfull are thy works in wisdome hast thou made them all (g) Ps 104.24 when I behold the heavens the workes of thy hands the moone and the starres (h) Psal 8.3 then I thinke thou hast got thee an excellent name and renowne in all the world and for my owne part I give glory to thee and acknowledge none is like to thee none can doe thy workes Psal 86.8 3. Supplication 3. O Lord my Creator enable me to remember thee now in my youth before the evill day doth come (i) Eccl. 12.1 with such a remembrance as to turne to thee (k) Psal 12.27 and doe thou remember me with the favour of thy people (l) Psal 106.4 thy hands have made me and fashioned me oh give me understanding (m) Ps 119.73 and thou which first didst create me doe thou new make me grant that I may be a new creature (n) 2 Cor. 5.17 Create in me a new heart (o) Psal 51.10 and renew me in the spirit of my minde (p) Eph. 4.23 that I may serve thee with gladnesse and cheerefulnesse for thou hast made us and not we our selves (q) Psal 108.2 3. I am thine by creation oh make me thine by redemption and grace 4. GratulatioÌ„ 4. Fill my heart with thy praises that thy noble workes being in my eyes thy high acts may be in my mouth and I may often say thou art worthy to receive honour and glory and power for thou hast created all things (r) Rev. 4.11 let me ever bee resolute to praise thee as for the workes of creation in the generall so for forming my selfe in particular (Å¿) Psa 139.14 thou hast cloathed me with skinne and flesh and united my bones and sinewes (t) Iob 10.11 I praise thee for my being for my well-being O let me praise thee in an everlasting well-being 5. Resignation 5. Thou hast made me and put a living soule within me and set me on the earth to live and breath a short time and then thou wilt bring me to death the house of all the living (u) Iob. 30.23 dust I am and to dust I must returne (w) Gen. 3.15 so thou hast ordeined all must dye (x) Heb. 9.27 because all have sinned (y) Rom. 5.12 grant that all my dayes I may waite till this change come (z) â—ob 14.14 and so become wise to consider my latter end (a) Deu 32.29 wheresoever I die or howsoever grant I may in much assurance commit my soule into thy hands as into the hands of a faithfull Creator (b) 1. Pet 4.19 Sect. 2 Secondly Whereof God made all things HE made all things of nothing to create is to produce something out of nothing to worke without materials Heb. 11.3 the things we see were not made of things which did appeare Reflections I desire 1. Faith 1. Had I beene trained up onely in morall Philosophy I had learned that of nothing comes nothing Indeed it is so in mans worke but in my Bible I learne that of nothing come all things it is so in Gods worke 2. 2. Reverence What cause have I to feare and reverence this great Creator I my selfe once was nothing now have life and being and substance oh cause me to repent and to prize thy favour or else I shall be at last worse then nothing 3. How easie is it for God to helpe his Church 3. Dependance he can worke without materials if he wills the good of his people no adverse power can hinder him 4 In me is nothing that is good 4. Regeneration Lord create in me that may make me acceptable in thy fight which may be to me a pledge of thy love Sect. 3 Thirdly The time when all things were made
Time there was no World Gen. 1.1 In the beginning God made the Heavens There was a beginning and the Earth Before that time nothing did appeare Heb. 11.3 Object They say Of nothing comes nothing therefore the World was eternall Answ Of nothing comes nothing in Mans worke because he cannot worke without materials Of nothing comes all things in Gods worke Psalme 33.9 because he is a Creator and his Word gives a being to that which had no being and his command produces substances and reall things so they appeare and are in being though they were form'd of nothing Quest 2 Were not the highest Heavens eternall and the dwelling place of the Lord Answ The maker thereof is God Heb. 11.10 It was made without hands 2. Cor. 5.1 Heaven is a glorious and excellent place yet a created place 'T is called Gods dwelling Psal 2.4 1. Kings 8.27 because he is manifested there in glory Yet the Heaven of Heavens the most excellent Heavens cannot containe him He had glory excellency before Heaven or t e World had a being Himselfe is eternall who had no beginning Iohn 7.5 The Heavens are not eternall which had a beginning Quest 3 Are not the Angels eternall of whose Creation 't is not spoken of in Genesis 'T is spoken of inclusively though not so plainely Answ Gen 2.1 The Heavens and Earth were finished with all their Hoasts In the Hoast of Heaven the Angels are not excluded for elsewhere they are called the Lords Hoast Gen. 32.2 So Ps 103.20 21. Praise the Lord yee his Angels praise the Lord yee his Hoasts And that the Angels were created read Psal 148.2 Praise the Lord yee his Angels vers 5. For he commanded and they were created Col. 1.16 By him were all things made things visible and invisible whether Thrones or Dominions Principalities or Powers Angels are not eternall but were created and had a beginning Quest 4 Saint Iude speakes of eternall Fire Iude vers 7. Had that Fire no beginning as it shall have no ending Answ It had a beginning that which Saint Iude calls eternall Christ calls Everlasting fire Math. 25.41 Math. 25.41 'T is eternall in a future relation it is prepared saith Christ for the Divell and his Angels being prepared fitted Iude 7. verse and made ready proves it had a beginning Note that Eternall and Everlasting one word is used for both Quest 5 What is the reason that men knowing that on this moment of time depends their eternall estate yet are carelesse for Eternity and minde so much the present time Answ The Reason is from the great subtilty of Sathan that separates betweene end and meanes If wee thinke of eternall fire hee will labour to race these thoughts out of our mindes yet provoke us to sinne which is the meanes hiding the end In good things hee will keepe us from the meanes as Repentance Prayer Holinesse yet gull us with a fooles hope we shall have the end as well as those that are most painefull and vertuous 2. Temporall things are next us and wee are too much led by Sence and Appetite like Esau wee will have the present pottage with losse of the future blessing Quest 6 By what Arguments can you prove Gods Eternity Answ 1. That which is the first Cause of all Causes must be eternall which is God He that gives the being to alâ— creatures must be an eternall being 2. He that had glory before there was a World and decreed and purposed before the foundations of the World were laid must be eternall But God had glory before the world Iohn 17.5 2. Tim. 1.9 and purposes and decrees before the world Ephes 1.4 and therefor is eternall 3. He that can give eternall rewards must be eternall But he can give eternall rewards Rom. 6. last vers therâ—ore is eternall 4. To be eternall is to have no beginning no mutation no end God had no beginning with him is no shadow of change nor possibility of end Quest 7 How is Christ thâ— eternall Sonne of God Answ In respect of his God-head Hee was before the mountaines a Synechdoche a part for the whole Mountaines put for the World Prov. 8.25 And for the future None can declare his age Esay 53.8 For hee liveth for ever Rev. 1.18 The Heavens have a duration without life The devils have an everlasting being without joy The Angels have an everlasting joyfull being but their being is dependant and by participation and their joy successive The Saints in Heaven have a blessed everlasting being but not perfect till the Day of Judgement But Christ is eternall and hath with his eternity and everlastingnesse life joy perfection fulnesse at once so that he is eternall as God Quest 8 Shall Judgement be eternall in pronouncing will the great Sessions last for ever 'T is Heb. 6.2 called Eternall Iudgement Answ Eternity follows the Sentence an eternall God judges and he gives an everlasting Sentence pronouncing to the Elect eternall life and to to the reprobate eternall destruction 2. 'T is Eternall judgement in opposition to temporall judgements here then time is out and we have nothing to doe with it all wee have to doe is about Eternity 3. As a Malefactor when he goes to the barre wee say he hath received his death notwithstanding the execution followes after so then men receive their eternall sentence 't is eternall judgement Sect. 4 Fourthly Vses to Edifie Vse 1 1. THis shewes us the difference of Eternity in Time First Time had a beginning and shall have ending Eternity hath neither beginning nor end 2. Time is measured by ages yeares moneths dayes houres minutes Eternity hath no measure nor portions nor limits it passes and out-strips the bounds of our thoughts nor can our reason gage it nor our understanding fathom it 3. Time is alwaies in motion as the spring of a Watch never stands still till it be consumed and brought to an end Eternity hath no motion it ever stands still it s alwaies the same Vse 2 Secondly here we may gaine a glimpse of Gods excellency he is Eternall without beginning or end Angels had a beginning so had men and the world Angels and men shall have an everlasting being after once they have begun to be from him that never began to be who is the Eternall God Therefore when we thinke or speake of Gods Eternity we should conclude as St. Paul To the King Everlasting Immortall c to him be glory for ever Amen Vse 3 Thirdly we may in Gods feare learne two profitable lessons considering we have time and are swittly passing to Eternity 1. Consider the brevity of Time 2. Take the opportunity of time 1. The brevity Time is short whilst I am in thinking some of it is gon mans whole life is numbred by dayes compared to a spanne a bubble to a winde that passes away c. If we could seriously alter our thoughts to thinke more of the shortnesse of Time it would
returne to the eâ—rth my time is short I am like to the Ice which was is and shall be water againe 4. Oh that my affâ—câ—ions were above these perishing heâ—vens had I a leaâ—e of land as long as the heavens endure at last my lease would burne and the heavens faile let me O Lord more meditate on my eternall estate and and affect things most durable 5. I perceive the excellency of God beyond all created nature the heavens waxe old as a garment and shall be changed Psal 102.28 but thou Lord art Iehova and changest not Mal. 3.6 Iames 1.17 so much of the heavens Of the Sunne The Sunne is the chiefe of the Planets the fountaine of light the mirth of the world the measure of time 1. The Sunne is great and large 2. The Sunne is swift in motion 3. Of his exceeding brightnesse 4. Observe the order of the Sunne 5. Consider his operation 6. His eclips Sect. 1 Fist the Sunne is great and large SOme hold the Sunne is 166 times bigger than the earth Some say he is greater some lesser but God saith in his word He is a great light Gen. 1.16 Reflexions 1. If ever I should be great in the world yet I am not excluded from doing service if I will be taught by the Sunne who serves little creatures though himselfe be great 2. This Sunne is great and of a burning light yet is so ordered that he heates us but not consumes us which were he neare us he would doe for in some places hee burneth more than a furnace Ecclesiasticus 43.3 4. 3. Great is the Lord that made the Sunne Ecclesiasticus 43.5 The glory of God appeares in his workes Sect. 2 Secondly the Sunne is swift in motion SO swift that he runnes his race Psal 19.5 No arrow nor bullet flies so swiftly for in twenty foure houres he turnes round the celestiall globe the earth is many thousand miles about then what are the heavens 1. I admire Gods wisedome to make a creature so exceeding large and yet so swift in motion 2. CoÌ„siderations If the Sunne that is visible and materiall bee so swift what are those invisible immateriall swift winged Seraphims 3. Though the Sunne be swift in motion yet he doth good wheresoever he comes to teach me so to dispatch my affaires in such haste that I be usefull and profitable so may I like the Sunne bee good and swift both at once Sect. 3 Thirdly of the brightnesse of the Sunne IT is so bright and shining that our eyes cannot endure it it communicates light and it sends the beams downewards whereas the fire flames upward light and brightnesse makes one stone more precious than another and a starre to excell a stone and the Sun excels them all Reflexions 1. Let me looke higher than the Sunne to that blessed God who gives light to the Sunne oh father of lights send thy light into my darke soule and turne me from darknesse to light that I may walke as a childe of light 3. I am bound to communicate to others according to that I have received I learne this of the Sunne who benefits others with his light 3. If I can obtaine righteousnsse imputative and inherent I shall shine as the Sunne in the kingdome of God Sect. 4 Fourthly of the order of the Sunne THe Sunne keepes order and moves in his appoynted place from the end of the heavens to the end of the same Psal 19.6 Astronomers say he moves in the Zodiack called the twelve signes keepâ—ng his order 1. Apparantly in open view of the world 2. Constantly without standing or going backe unlesse God bid him as Ios 10. 2. King 20.11 3. Profitably for true distinctions of time and powerfull influence on the creatures here below Reflexions 1. My Religion teacheth me to be like the Sunne to travaile in my owne circle to understand my owne way Prov. 14.8 to meddle with my owne businesse 1. Thes 4.11 2. I may urge my selfe by consideration of the comlinesse of order and the benefit of it A bricke out of the wall makes the place deformed and more weake Cities and Countries and families and ships and armies are preserved by order 3. I may from the Scripture learne to keepe a constant order as to awake with God in the morning to send up my praises before him Psal 59.16 to speake gratiously Colos 4.6 to frequent godly society Psalme 16.3 To apparrell my selfe as becomes religion 1 Tim. 2.10 to be just in my dealing Mich. 6.8 to be mercifull Colos 3.12 to instruct my family Gen. 18. Thus from yeare to yeare to keepe in my circle apparantly constantly profitably others will rejoyce in this order and approve it Sect. 5 Fifthly the opperation of the Sunne IT workes in the heavens in the aire in the earth and water In the heavens Heavens it conveighes light to all the inferiour Orbes as the Moone and Starres It heates the aire Aire which is cold of it selfe and enlightens it which is darke of it selfe It exhales vapors from the water Water which the windes do carry so it fals in raine or haile or snow upon the earth It causes hearbes and trees and men and beasts to grow and live on the earch Earth A Reflexion I must reflect on my selfe and stirre up my selfe to be opperative 1. Towards God by confidence reverence and prayer 2. Towards the Sâ—riptures by esteeming them â—eading them hearing them preached by loving the word rejoycing in it and subjecting to it 3. To the Godly I must be operative by acknowledging them joyning with them delighting in them praying for them releeving comforting and edifying of them 4. To the world I m must be operative by the withdrawing my affections by the bearing of reproaches and flying the corruptions thereof 5. To Sathan I must be operative by watchfulnesse faith prayer diligence and resistance 6. To friends I must be operative by gratitude lovingnesse keeping their secrets 7. To enemies I must be operative by forgivenesse love compassion well-wishing 8. To superiors by reverence faithfulnesse obedience 9. To inferors bâ— example kindnesse and Counsaile Oh that I could give light to some heate to others draâ— some upwards and be a meanes to provoke to â—ruitfulneâ—â—e and growth that I may in some measure be operâ—t ve Doe thou O blessed â—ord worke powâ—rfully upon me by the operation of thy blessed Spirit Sect. 6 Sixthly Of the Eclips of the Sunne 1. THe Eclips is foreknowne 2. There is a cause of the Eclips 3. It is but a short time 4. How men doe looke upon it Conclusions First the Eclips is foreknowne for the time the horizon the continuance 1. There is an order in the course of nature else it could not be foretold 2. There is a lawfull Astronomy differing from a conjecturall Astrologie which is but a busie vanity 3. The foretelling of the Eclips is usuall and not so wonderfull as the simple would make it it is
alter our mindes to doe the second thing which is 2. To take the opportunity of time Men may have time yet want the opportunity as sicke men and old men but we that have the opportunity of the Gospell and of health and Christian society and other sweete and seasonable opportunities to have communion with God to exercise mercy to further others in godlinesse Oh let us be wise for Eternity and make an holy advantage of the opportunities of Time as much as we can and more than we have done Vse 4 This should forcibly urge us to labour for humility because he that dwels in the Eternity dwels also with the humble Isai 57.15 And that we may be humble indeed and enjoy his presence 1. Let us draw neare to him with our understanding striving for clearer apprehension of him This made Isaiah humbly to cry out wo is me I am undone I am a man of polluted lips Isaiâ—h 6. Iob. 24. and Iob to abhorre himselfe the sight of God made both of them humble 2. In all the good we enjoy of graces or naturall abilities or riches to looke on both ends as well as on the middle we are receivers and must be accomptants and great receipts must have great accompts this well thought on will humble us 3. Keepe a constant confession of sinnes daily and often judge our selves for our sinnes worthy to bee stript of all our excellencies Ezek. 36.31 and to be cut off with infamy 4. Carry about us in our mindes two or three or foure of the grossest sinnes that ever we committed in our lives looke on them with their circumstances it will be a powerfull meanes to humbâ—e us 5. Compare our selves with them which are more sound in judgement soft in heart poore in spirit which are more spirituall in prayer more heavenly in disposition more zealous and diligent and fruitfull in good workes The Cloth that is fine compared with haire-cloth or sack-clotâ— is but course if ye compare it with Cambricke or Lawne Vse 5 Lastly let us direct our course with care and wisedome the most compendious way to Eterâ—ity 1. To encrease as much as we can in saving knowledge for those that God brings to eternall life he illuminates with his Spirit so that those which were dead beginne that life which ends in Eternity or rather concludes and is perfected in Eternity Iohn 17.3 2. Get the faith of Gods elect so to lay hold on Christ and rest upon â—im that by beleeving we may come to eternall life Iohn 3.16 3. By patience to continue in well doing learne patiently to forbeare sinfull pleasures and profits and patiently beare oppositions incombrances and crosses and doe well looking to the rule the manner and our aimes joyne to all constancy then shall we have Glory and honour and Eternall life Rom. 2.7 Of Gods Omnipotency 1. What Omnipotency is 2. God is Omnipotent 3. The witnesses of his Omnipotency 4. Questions answered 5. Applications to edifie Sect. 1 First What Omnipotency is TO be Omnipotent is to have all power to have all might and strength There is Power and Omnipotency Power can doe much but Omnipotency can doe all Power may be suppressed by a greater power Omnipotency is above all and all subject to it Power is communicable Omnipotency is incommunicable To have Omnipotency is to have all power all strength all might all sufficiency to doe what is willed to preserve what is doâ—e to produce out of nothing Omnipotency hath no difficulties no lets or oppositions it workes freely and perfectly without co-workers or materials If that any time it uses any yet 't is most certaine it needs neither So then Omnipotency first it can doe all secondly it can have no let thirdly 't is above all fourthly 't is incommunicable fifthly it worketh freely Sect. 2 Secondly God is Omnipotent 1. HE is able to doe whatsoever he will Psal 115.3 and more than he will Math. 3.9 2. Nothing can resist him his power being supreme Iob 9.4 Who hath beene fierce against him * G. B. or hardned his minde against him †Trem. or struggled with him ‖ Hier. and prospered 3. His power is above all the Angels which excell in strength Psal 103.20 They are at his command Psal 104.4 and are subject to him 1. Pet. 3.22 The devils apprehend this power of God Doe tremble Iames 2.19 Men have their power given them from him Iohn 19.11 Rom. 13.1 For other creatures He saith to the deepe be dry Isai 44.27 He commands the Earth and it opens her mouth Numb 16.30 31 c. 4. His Omnipotency is incommunicable the creature may doe much by permission or commission but Gods power is his strength and honour He is the strong God * Trem. Gen. 33. last vers Or the most strong God †Hier. the mighty God ‖ G. B. His strength being his glory hee will not give it to another Isai 42.8 Therefore is incommunicable 5. He being Omnipotent workes freely without compulsion without assistants without materials ‖ Without compulsion His owne Will was the cause that he made all things Rev. 4.11 ‖ Without Assistants He alone spread out the Heavens Iob 9.8 And alone stretched out the Earth by himselfe Isai 44.24 ‖ Without materials Hee formed all things out of nothing Heb. 11.3 6. He workes perfectly Deut. 32.4 Perfect is the worke of the Lord. So that Hee made the Heavens and the Earth there is the worke and finished them with all their Hoasts there is the perfection Gen. 2.1 Called All their Ornaments in the Prayer of Manasses Thirdly The witnesses of Gods Omnipotency Sect. 3 1. WE have his owne Testimony Gen. 17.1 I am God Almighty 2. Testimony of Angels Revel 4.8 Holy holy holy Lord God Almighty thus they cry 3. The Testimony of men Iob 25.2 Power and feare is with him 1. Chron. 29.11 Thine O Lord is greatnesse and power 4. The frame of Heaven and Earth Rom. 1.20 The Creation doth witnesse his eternall power Sect. 4 Fourthly Questions answered Quest 1 1. IF God have all power then how can the creature have any if the creature have any how then hath God all Answ â—od hath all power of himselfe the Creature hath power from him by participation The Fountaine hath all the water and the streames receive from the Fountaine Thâ— Sun is the fountaine of light yet communicates of that light to the Moone and Starres Quest 2 How can God doe all when 't is said He cannot lye Titus 1.2 He cannot deny himselfe 2. Tim. 2.13 Answ That is because he is Omnipotent If hee could deny himselfe or not be he were impotent and weake The Sunne cannot as it is be darke God is unchangeable powerfull Almighty alwayes the same and cannot cease to be nor can he doe unlike himselfe hee cannot doe any thing that derogates †God cannot disable himselfe from his glory because he is Omnipotent Quest 3 Why was God
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
Triangle there are still three empty corners for the Trinity to fill Our infinite desires are plenarily satisfied with him alone that is infinite Hence it was that Paul and Silas having God did sing in the Dungeon when Belshazar wanting him did tremble at his Feast Vse 3 Seeing infinitenesse hath relation to Gods Essence and properties we should be sparing in considering it singly or simply rather to meditate of it Relatively as infinite Essence infinite Wisedome infinite power which attributes may be considered in severall places so the best way is Brevity to avoyde * A using one thing often Battology Of Omniscience 1. What Omniscience is 2. No Creature is Omniscient 3. God is Omniscient 4. Proofes by Scriptures and Reasons 5. Applications to edifie Sect. 1 First What Omniscience is IT is gathered from a compound word Omnis scientia all and knowledge To know all requires infinitenesse all must be included nothing must be excluded Sect. 2 Secondly No Creature is Omniscient NO Creature made all no Creature is Omnipresent to know what is done in all places No creature knowes all thoughts * 1. Kings 8. no creature knowes Gods Essence no creature knowes the Day of Judgement no creature knowes the certaine events of things nor the certaine causes of all things Therefore no Creature is Omniscient Sect. 3 Thirdly God is Omniscient God knows things past Ps 90.8 act 15.18 Present Psal 139.2 To come 1. Sam. 23. â—â— God knows al things in Heaven earth and hell Pr. 15.11 GOD is Omniscient knowing himselfe and all creatures He being infinite knowes himselfe to be an infinite Essence He knowes the Creatures in their being potentiall in their production existence He knows their motions inclinations intents actions progresse declensions ends and conclusions Hee sees all with one view without experience or disputes or events or Reasons or Similitudes He sees them distinctly unchangeably * Without the least sinfull motion sacredly eternally and perfectly Sect. 4 Fourthly Reasons Arguments and Probations 1. Positive Acts 15.18 Ier. 17 10. Psal 94.11 2. Negative 3. Mâ—taphoricall FIrst from Scripture the Scriptures prove it 3. wayes first Positive secondly Negative thirdly Metaphoricall Job 28.24 For hee beholds the ends of the world and seeth all that is under Heaven Heb. 4.13 All things are anatomized before him Reasons Iob 42.2 There is no thought hid from thee 1. He made al 2. Else he were not perfect 3. Hee must judge all Ergo knows all things God is said to have eyes Prov. 15.3 To be light 1. Iohn 1. God is light to see is to know we borrow from the Minde and give to the Eyes As I see your purpose I see your love that is Metaphorically I know perceive or discerne it When wee say God hath eyes we meane he knowes discernes understands So God is light ye know 't is light makes all manifest it discovers and makes things obvious Sect. 5 Fifthly Vses to edifie 1. THis confutes two sorts of men the Hereticks and the profane First those Hereticks which hold that God sees no sinne in the justified are ignorant of God in his Omniscience plaine Texts are against them Psal 90.8 Thou hast set our iniquities before thee and our secret sinnes in the fight of thy countenance So Heb. 4.13 All things are anatomized before him We have sinne we see sinne and our neighbour sees our sinne God corrects us for sinne his Spirit is grieved by sinne therefore God sees sinne God saw sinne in David in Peter in the Churches in the Revelation He sees our sinnes more perfectly than our selves and convinces us for them and causes us to bewayle them confesse them and loath our selves for them 2. This confutes Atheists and profane men which goe about to hide their counsell from the Lord Isai 29.15 And judge carnally of God Iob 22.13 as if hee being in Heaven had eyes as a man and could not see through the darke cloud Heere is direction to take heed of secret sinnes Secondly God knows them and sees them with all their circumstances Iob 42.2 No thought is hid from him 2. Take heed of false pretences as Iesabels Fast Absolons Vow and Judas Kisse God sees the intent though man sees onely the pretence 3. This shews that it is not in vaine to lift up our hearts The Lord knows our desires Psal 10.17 and the meaning of our spirits He knows a priory from the first rise therefore ejaculations are with him reall prayers Nehemiah 2.4 Thirdly Here is matter of consolation 1. In regard of our frailty The Lord knowes whereof we are made hee remembers wee are but dust so that from this his knowledge wee mâ—y expect his compassion Psal 103.14 2. In respect of our troubles wee know not which way our deliverancâ— shall come But the Lord knowes how to deliver the godly 2. Pet. 2.9 Let us labour to be godly when God knowes us to be so he knowes then how to end our miseries and to give us deliverance A fourth Vse may be to aggravate the misery of the impenitent They sinne before a God that sees all things their enmity against him their hatred of his children their despising his Ordinances and taking their fill of sinne is all knowne to him that shall judge them at the last day Vse 5. To admire the knowledge of God and to abase our selves and confesse our ignorance as The wise man Prov. 30. Surely I am more foolish than any man And Psalme 73. So foâ—lish was I and ignorant and as a beast before thee Vse 6. To beleeve and acknowledge that there shall be a righteous Judgement at the Great day because the Iudge cannot be deceived He knowes all mens causes and will separate mens persons hee knowes his Sheepe from Goates and will reâ—ard every one according to that he knowes they have done in the body He needs no informations but will judge according to perfect knowledge Of Omnipresence 1. What Omnipresence is 2. No Creature is Omnipresent 3. God is Omnipresent 4. Reasons and Scriptures to prove it 5. Objections and Question answered 6. Applications to edifie Sect. 1 First what Omnipresence is IT is a word from a compound of two words all and present expressed in another phrase called Vbiquity a being every where at once Sect. 2 Secondly no Creature is Omnipresent THe Creatures are limited and bounded Angels are not in heaven and earth at once man hath his being in a little roome and is present but in one place at once the Sea hath her bounds the aire hath his Region and every Creature hath his appoynted place Sect. 3 Thirdly God is Omnipresent IN heaven is his glorious presence hee is in earth by his providence in hell by his judgements though no place can containe him yet no place can exclude him Sect. 4 Fourthly Reasons and Scriptures to prove it Reason 1 1. HE is an infinite Essence therfore omnipresent Secondly Reason 2 because God
with his bodily eyes 2. God is a Spirit Iohn 4.24 therefore invisible 3. If God were visible wee should see nothing but God for he fills Heaven and Earth Quest 3 Shall not our eyes see God in the life to come Iob saith With these eies I shal see him And Christ saith The pure in heart shall see God Math. 5. Answ Iob in Heaven with a glorified eye shall see Christ in his Humanity and the pure in heart shall see God with the eye of the body to satisfaction but with the eye of the minde more clearely in neither they shall comprehend his Essence in both they shall have a fulnesse of vision farre beyond that we can conceive in this life He that goes to the Sea may fill his vessell yet leave the Ocean behinde him We shall see so much as wee shall say we have enough our vision shall be so great that it is called the beatificall vision Quest 4 How is Christ married to his Church and yet they never saw each other on both sides Answ There is a consent of both parties Christ gives himselfe to be a Husband the Church gives her selfe to be his Spouse there is the Fathers consent and his giâ—t of her Iohn 17 24. on the Sonnes demand Psal 2.8 There is the pledge of our faith at Baptisme and the Lords Supper and he promises in the Covenant of Grace to bee our God there are reciprocall affections and the conjunction is reall yet spirituall As for sight hee sees us with his all-seeing view wee see him with the eye of faith Heb. 11.27 which sight of faith makes us to rejoyce 1. Pet. 1.8 Our joy proceeds from our Union without the which we had no sound consolation Quest 5 Were it not a great helpe to our devotion to have some Image before us because God is invisible Answ To have an Image of God to helpe our devotion is forbidden Deut. 4.23 2. It is unprofitable Isai 44.10 3. The Image drawes the minde downe for the minde doth much follow the eye 4. â—t is against Gods nature who is a Spirit 5. It is not possible to make an Image of God Object God made man in his image Answ The Image was Knowledge Colos 3.10 and Holinesse and Righteousnesse Ephes 4.24 That was the image not the Substance of the Soule for that is not lost but Gods Image was lost The soules of the wicked are without Gods Image till they be renewed So then the Image are divine qualities which Paâ—â—â—ers and Carvers know not how to cut out or draw Quest 6 Doe divels see each other and doe Angels see them Answ It is likely that they doe it is naturall for each species to know his like and â—ngels have combats with them Revel 12 therefore see each other Quest 7 Can the â—oule see an Angell or devill Answ Not in their owne Nature but in some similitude for their substance is spirituall and not obvious to the bodily eye Quest 8 How may we know when Sathan tempts us because we cannot see him how differ his tentations from our owne corruptions Answ 1. His temptations of that kinde are against the light of nature as that there is no God or that he is not gratious just and merciful c. 2. His temptations are to the ruine of nature as for a man to kill himselfe causelesly 3. The temptations come rushing suddenly our corruptions entice by degrees by mentall contemplation or outward objeâ—ts 4. He resists holy duties by injecting false reasonings in the minde tâ—at God is dreadfull we sinfull unworthy and shall have no assistance nor acceptance 5. He workes discomforts in the heart by hiding the consolations presenting judgements to the minde and threatnings to make us give over a godly course or walke heavily Quest 9 Cannot Sathan appeare visible Answ No not in his owne nature but he may by permission use some of the creatures as a Serpent to Eve or may use the foure Elements to forme and apparition as in the body of Samuel or rather the likenesse of Samuel or he can delude the sences as the Serpent cast downe before Pharaoh Moses Serpent was true the Magitians was but a delusion a deceiving of the sences Quest 7 May not the Heathen object against us Where is your God seeing he is invisible and cannot shew wee him We can answer them thus Answ 1. Their question comes from grosse ignorance 2. We can tell them where our God is He is in heaven Psalme 115.3 3. We retort to them where is your God if they can shew him to the eye he is no true God because he is visible and shall be perishing Ier. 10. Sect. 5 Fifthly Applications to edifie 1. TO praise God as for other excellencies so for his invisibility 1. Tim. 1.17 2. To learne to walke by faith as if wee saw him who is invisible Heb. 11.27 3. To remember him though we see him not to remember him with affection to love him though wee have not seene him and to rejoyce in him as we are beleevers 1. Pet. 1.8 4. Would we see the Invisible God then let us behold his invisible power and God-head in his workes Rom. 1.20 Would we see him hereafter then let us labour for pure hearts that we may be rewarded with the vision of God Matth. 5.8 5. Here is comfort against invisible enemies we have the invisible God and invisible Angels to helpe us wee have promises of invisible things to encourage us we shall have invisible rewards to recompence us 6. Let us minde more invisible things desire more invisible favours send vp invisible desires let the glory of all visible excellency be blasted and let us raise our mindes to things more excellent and invisible 7. Observe Gods workes they are invisible in operation but visible in manifestation they are hid and unseene in operation both the works of nature Eccle. 11.5 thou knâ—wst not the way of the spirit nor how the bones are fashioned in the wombe and the worke of grace Iohn 3.3 These workes done secretly are manifested in mans birth and regeneration If we will follow God let us strive to get the inward worke of grace to be wrought in the secret parts of our hearts and soules to bee inwardly adorned with humility and wisedome and heavenly mindednesse with love zeale patience and contentment Then outwardly to manifest the same by gracious speeches and good workes that the invisible graces of God may have a visible declaration among men thus shall wee resemble the invisible God as the drop doth the Ocean Of Wisedome 1. What Wisedome is 2. Of the wisedome of creatures 3. Of the wisedome of God 4. Applications to edifie 5. Questions answered Sect. 1 First What Wisedome is IT is the better perceived by comparing it with those vertues which are neare to it and like it as Knowledge Prudence and discretion Knowledge is to perceive to comprehend or see Scientia it is gained by the eye or eare or
some probability to pay their Debts and so for a time save their credit But if they have no good ground to pay debts due already it is but injustice to make a shew to be trusted farther it is just to strike saile Of Life 1. What Life is 2. Of the life of Creatures 3. Of the life of God 4. Applications to edifie 5. Questions answered Sect. 1 First What Life is LIfe is to have motion and activenesse opposed to deadnesse and lumpishnesse There is a living Spring a live Tree a live Man Life is operative aâ—d excellent a live worme is more excellent than all the Gold in the World though gold be more usefull A live Dogge saith the wise man is better than a dead Lyon one live soldier is more excellent than an Army of the dead and slaine It was the live Child that tâ—e two Harlot strove about it is life that wee all strive to maintaine and prolong life is as the first figure in Arithmatick number as much as you will it is the greatest Sect. 2 Secondly of the life of the creatures THere is a vegetive life of Trees and Roots and Hearbs part in the Earth part in the Ayre there is a sensitive life of Beasts Fowles and Fishes there is a rationall life of Angels and Men the Angels life is most excellent of all Creatures being spirituall holy without wearinesse or want or labour or misery a glorious and immortall life The life of man hath three degrees first in the wombe secondly in the world thirdly in Heaven The life in the wombe is secret in the conveyance and secret in the continuance Ecclesiastes 11.5 The life in the world is a life of action Rom 2.6 The lâ—fe in Heaven is a life of vision or contemplation John 17.24 Matth. 5.8 Then shall we be as the Angels Mat. 22.30 which doe behold the face of God Mat. 18.10 The life in the wombe is secret and little can be said of it The life in the world is either common to all being a life of nature or speciall to the Saints called a life of grace Of the the life of Nature The life of Nature is exercised about such things as the strength of Nature can act All men attaine not to the same operatioâ—s nor is the same man alwayes alike some men excell others in their actions and the same man excells himselfe in time by exercise and experience This naturall life is exercised in the severall faculties of the soule as Understanding Will Memory and Affections Some by study and industry attaine to the knowledge of the heavenly Spheares and celestiall Orbes whi h we doe call Astronomy Some have knowledge of the terrestriall Globe which is called Geography These say that the World is divided into foure parts Africa Asia Europe and America Some attaine to Arithmaticke others to Musick instrumentall and vocall and excell the melodious birds Some attained to Printing after they had long used Writing First men wrote on ashes with the Finger as some report then on barks of Trees with Knives then on stones with Iron then on Parchment with Canes lastly on Paper with quills Their Inke at first was the juyce of a Fish then the juyce of Mulberries then they used Chimney-soote now men use Gumme Gaules and Copperas Man in this life of Nature acts on the Stage of this World divers acts of Wisedome Art and Invention many Martiall inventions and warlike exploits rares Cures in Physick and shews great cunning in Navigation policy in governments curious Art in Workmanship profoundnesse in Rethoricke deepe Arguments in Logicke I give a Compendium it requires a Volume Of the life of Grace The life of grace none live but those that are quickned from a spirituall death Ephes 2.1 Naturall men are spiritually dead When God converts a soule hee puts a new life into it that now a man lives to God intentially spiritually and constantly 1. Intentially a man intends and purposes to live to God whose servant he is 1. Cor. 6.20 2. Spiritually this life of grace is godly and religious holy heavenly and spirituall Rom. 8.1 This life of grace makes them spirituall minded and affected spirituall and heavenly in duties as in prayer hearing reading and receiving the Sacraments c. 3. Grace makes us to live to God constantly against this life of grace heresies nor afflictions nor pleasures can prevaile Acts 11.23 they cleave fast to the Lord. A man that lives to God would not change the condition thereof with a worldly man though he were a Lord or Prince This life of grace is a life of knowledge which doth change him 2. Cor. 3.18 A life of joy which doth strengthen him Nehemiah 8.10 A life of hope which doth purge him 1. John 3.3 This life of grace is most excellent most honourable and most comfortable 1. Most excellent in conveyance they have it derived from Christ He is the fountaine from whence spirituall life comes Prov. 12.26 Psal 16.3 It is the life of the most excellent persons This life makes Gods children excell others others live onely a life of nature but they live a life of grace they have grace to restraine them grace to renew them grace to comfort them grace to strengthen and quicken them 2. The life of grace is most honourable Two things doe bring honour one to doe that is hard the other to doe that which is profitable Hee that lives a life of grace doth hard things he subdues himselfe workes out his salvation increases dayly his assurance edifies his brethren and in this imployment is honourable He that lives to God is one of his servants hath admittance into his favour is beautified with graces and vertues such honour have his Saints 3. This life of grace is most comfortable the comforts of naturall men are but as the light of the Moone inferiour at the best and alwayes mutable Those which doe live to God are neare him and the light of his countenance shines upon them And hence it is that they have more joy than worldly men Psal 4.7 They have communion with God this makes Heaven joyfull their actions are godly and be as seeds of joy they are the most comfortable people and have the greatest grounds of joy they have a sweet possession and a large reversion Of the life of glory The life of grace ends in a life of glory the people of God shall be glorious and shine in the Kingdome of their Father This life is called Eternall life Marke 10.30 Iohn 3.16 This life the Scriptures reveale we are to beleeve it as an article of our Creed we beleeve everlasting life were there not such a life the professors of the Gospell and the Martyrs had beene of all others most miserable 1. Cor. 15.19 The Heathen Poets ghessed at it comparing it to the Elizean fields This life of Glory is a blessed life having the enjoyment of God the chiefe good the onely good There is joy pleasures riches
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
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
brightnesse of the Moone is usefull and seasonable Things are beautifull in their season water to the thirsty and the Moone in the night I may learne from the Moone to be usefull seasonably and to take the opportunities offered me to doe good in them to give and forgive to beare and forbeare to speake and to bee silent seasonably makes me like a tree planted by the rivers of water that bringes forth his fruit in due season Thirdly the Moone discovers onely grosse things The estate of nature is as the Moone-light the estate of grace is as the Sunne-light of wicked men it may be said Nescierunt neque intellexerunt they know not Psalme 82.5 nor understand but of the godly we may say Blessed are your eyes for you see Mat. 13.16 The Moone light discovers houses trees and beasts The light of the Sun discovers in his beames the smallest moates 3. Considerations from hence 1. I must labour to get out of a naturall condition and I must pray for that blessed spirit of God which doth convince that seeing my misery I may rellish the mercy of God O how sweet is mercy to a selfe condemning broken hearted sinner 2. By this I know God hath given me a better light then my owne which I have by nature I once thought that if I abstained from grosse sinnes made knowne to me as blasphemy murther adultery theft c. it was a great matter but being farther convinced I see idle thoughts and idle words to be offensive evills I see that omissions of good duties is dangerous and am troubled not onely for my ill disposition but for my indisposition want of zeale for God want of sorrow for other mens sinnes not shunning the occasions of sinne it disquiets me since the Sunne of righteousnesse hath appeared on my horizon 3. Those which cannot see trees nor houses nor mountaines have not so much as Moone light sometimes it is so darke in the aire that men cannot see their hand held up before them Some men want the light of grace and of nature and reason these men are darknesse Ephes 5.8 and walke in darknesse Ioh. 8.12 and their wages is in Tenebras exteriores it utter darkenesse from the estate of darknesse the worke of darknesse and the wages of darknesse O Lord deliver my soule Fourthly the nearer the Moone is to the Sunne it is darker to the earth The Moone being nearer the Sunne is the brighter above but darker beneath So the nearer my soule is to God the more it is bright upward and of a heavenly disposition God shining on mee my glory is reall though invisible to others my light and life being with God men may looke on me as one not to bee desired without forme or beauty so they looked on my Saviour Isai 53.2 to some he was vailed yet to some hee was revealed So it is with Christians the world sees their infirmities and afflictions but there is a bright side they see not Exod. 25.5 there is a curious Arke though covered with Badgers skinnes the world sees the blacke side but not the best side they cannot see invisible things till they have obtained faith Let me bee light to God though darke to the world when God shines on me then am I bright upward and then I resemble his light as the drop doth the Ocean The Moone more remote from the Sunne is bright downeward so the lesse portion of grace and the more remote from God the more welcome to the world It is my Lord Esau though prophane and Agrippa and Bernice are seene with great Pompe Absolom and his foote-men Belshazzar and his Captaines and Concubines Herod and his royall aparrell have terrene glory yet these are remote from the Sunne of righteousnesse Oh that I could neglect that splendor is had with a neglect of communion with God Let mee never bee so shining toward the earth that I may bee darke towards heaven Let me not flatter for favour nor feare contempt but let me draw neare to God that he drawing neare to me the raies of his light shining on me shal make me both honourable and satisfied Sect. 2 Secondly of the Moones borrowed light 1. THe light of the Moone is received 2. The light of the Moone is communicated 3. The Sunne lending his light hath not the lesse First it is a received light She hath light in her but it is not of her the streams that came into Paradise had not their spring in Paradise the graces the Church hath are all received 1. Cor. 4.7 Applications 1. Let me humbly acknowledge I am a receiver from God and deeply ponder this great receipts must have great accompts he that hath two talents must accompt for two he that receives five must answer for five a day will come when I shall be called to give account of my stewardshippe Luke 16.2 2. I must beware of pride I am but a receiver and must be called to a reckoning Pride growes from this we looke on the middle and neglect both ends men enjoy some present excellency which breedes pride as Iron doth the rust Remember thy originall remember thy accompt thou swolne dust and ashes I came naked into the world without a ragge of cloathes or dramme of grace shortly I must descend into the grave and carry nothing with me and must stand at the barre to answer how I have imployed my gifts my wit my wealth my time my strength and abilities all I have is but lent me why should I bee proud of that the Lord betrusts me withall Let me labour to use it well and learne to be humble Secondly the light of the Moone is communicated She receives light and we pertake of it the Moone receives not light onely for her selfe wee receive not our talents to hide in a napkin we must disperse and sow abroad of our wealth Psal 112.9 Heb. 13.16 and be as good stewards of Gods manifold graces to the edification of others 1. Pet. 4.10 Let the little I have bee well employed let my gifts edifie encourage and comfort others alwayes endeavouring to be distributive and communicatiue Thirdly the Sunne lending his light hath not the lesse Nor hath God the lesse for giving largely to others he gives aboundantly yet is not the poorer the wise Virgins could not spare oyle for others but God hath sufâ—iciency for himselfe for others for all Lord if thou give me wisedome it diminishes not thy owne open the treasures of thy blessings and let the fountaine of thy goodnesse over-flow and runne into my soule so shalt thou pleasure me a poore creature and not disparage thy selfe my blessed Creator Sect. 3 Thirdly of the Moones blacknesse and blemishes 1. THe blemishes are reall 2. The blemishes are apparant 3. They are continued and remaining First the blemishes are reall not feigned or imaginary so are the blemishes of my soule true and reall blemishes I am really guilty and polluted and neede a reall satisfaction by Christ
must doe service 3. If the cloudes went to the upper region of the aire we should never have raine for the extreame heate would dry it up and if they should be carried downe to the earth they would be troublesome to man but are usefull in the middle region their proper place so if I should meddle in things above my calling I should waste my selfe and my time unprofitably if I doe things below my place uncalled it is basenesse not humility but in my owne place and station I am most prompt and usefull most seemely and commendable Sect. 3 Thirdly Of the succession and renovation of the Cloudes THe things of short duration have a succession else their kind could not continue the Heavens Sunne Moone and Starres have a continuance without succession but things of an inferiour being and habitation â—re subject to a change and renewing and are continued by generation and dissolution the cloudes are renewed because they returne not againe in cloudes but come to a dissipation Considerations 1. This may provoke me to spend my time well and to be diligent in well-doing shortly I must to the grave another succeed me one generation passes another succeeds my care should be to leave tokens of vertue and godlinesse as an inheritance to my successors 2. When I see any worthy man decease in the Church or Common-wealth to bewaile him and goe in secret and pray to God to double his spirit on his successor that still there may be a supply of good men 3. What thankes doe I owe to the Lord for renewing the cloudes by whom we have raine but above that Lam. 3. he renewes every morning every meales meate his mercies Psal 40. how should I renew my praises and come before him with a new song of thanksgiving 4. Let me waite on the Lord Isa 40. then my strength shall be renewed let me call on the Lord to renew my heart with such motions injective that my wordes may be renewed effusive and my workes diffusive that as a renewed man my purposes may grow to resolution from thence to actions with a perpetuall succession Sect. 4 Fourthly Of the kindes and variety of the Cloudes THere are divers kindes of cloudes some are cloudes without raine some are full of drops some are great some are small some are higher some lower some are darke some are bright Considerations 1. All are cloudes all carried of winds all are obvious yet the difference is great so is it with men in the visible Church all have their Initialls a like enter in by Baptisme yet differ much in disposition and behaviour Some will be aloft above other yet is it observed the highest cloudes have the least or no moystures the great Andiamâ—s beare least the chaffe in a heape will most commonly be upmost 2. As in these heapes of cloudes some are good some are bad so in the Church some are solide and sincere some are shew without substance cloudes without raine as St. Iude saith 3. Some answer mens hopes and yeeld them drops are for shaddow and refreshing so some by faithfulnesse and fruitfulnesse rejoyce men and are a refreshing to others Sect. 5 Fifthly Of the usefulnesse of the Cloudes THeir use is two-fold for judgement or mercy Iob 36.31 thereby hee judgeth the people and giveth meate abundantly In judgement these bottles were opened when the old world was drowned in mercy at the prayer of Eliah The Cloudes are the water pots to water the world the spouts of heaven to refresh the earth and make it fruitfull Considerations 1. Let us aske of God the raine of mercy to be given us from these windowes of heaven 2. We have cause to feare him which can open these bottles in wrath to consume us 3. To pray for our Governours that they may both refresh us and protect us as the cloudes doe that visit us with moysture and shaddow us from the Sunnes heate this shall be prosecuted in the meditation of the raine Sect. 6 Sixthly Of the dissipation of the Cloudes AFter a production progresse and employment comes a scattering and dissolution they ascend they swell they threaten they refresh they disappoint they give shade they punish they cause plenty at the last they dissolve Considerations 1. I see in them the estate of great ones they ascend they have many spectators they have their time they act a part they dissolve and are forgotten Heb. 9.27 2. This is the condition of all men of all sorts all must die because all have sinned the high and low the holy the prophane which teaches me 3. To expect that is in inevitable there are 7. brethren one will slay me they are the 7. dayes of the weeke which is the day is hid from me that I should prepare every day by mortifying my sinnes which are deaths sting by resting on my Saviour more fully he is deaths Conqueror by dying in my affections daily which is deaths coolor then shall death be but my sleep my dissolution my conjunction with my head and Saviour Sect. 7 Seventhly Of the Rain-bow in the Cloud 1. THe cause why the Rain-bow was made 2. The matter whereof it is made 3. What use to make of the Rain-bow 4. Resolves concerning the Rainbow First the cause why the Rain-bow was made After the deluge God gives the Rain-bow the cause was his goodnesse his compassion God gives the Rain-bow undesired unsought for there is his free goodnesse he gives a bow for singularity none is like it for dignity it is his bow the bow of God hee gives it as a signe of his Covenant which for latitude is not only betweene God and man but inter omnem animantem ex omni carne betweene all living Creatures of all flesh for longitude the Covenant is for ever Reflections 1. His goodnesse teacheth me to love him to praise him to flie to him to reverence him to repent and turne to him Psal 136.1 Hosea 3.5 Rom. 2.4 2. His compassion teaches me to feare him Psalm 103.13 3. His Covenant teaches me to trust in him and to resemble him in keeping my covenants Secondly the matter of the Rain-bow Here foure things may be considered 1. The Rain-bowes generation 2. His Piguration 3. His scituation 4. The time of his apparision First his generation is from the watry Cloud when the Sunne shines on it the cloud being spungy and full of holes the beames of the Sunne reflecting causes the Bow to appeare in his colours the red arises from the upper part of the cloud the greene from the lower part the blewish from the midst of the cloud as some observe Secondly his figuration a semi-Circle or mercifull Bow for the backe is upward the two ends downe towards us it is made not to kill us but to comfort us Thirdly his scituation it is alwayes opposite to the Sunne therefore not seene in the South but if the Sunne be in the East then the Bow is in the West
miles from us Quest 6 What is the naturall cause of the thunder in the cloud Answ When a hot and dry exhalation meetes with a cold and moyst vapour in the middle region of the Aire and being pend up in a cloud there they fight so the heate breakes out sometimes with more violence sometimes with lesse according to the quantity of the matter or strength of the cloud called the voyce of God Psal 29. Of the Raine 1. Of the naturall cause of the raine 2. God doth dispose of the raine 3. Why raine is kept from us 4. Meanes to obtaine raine 5. The benefit of raine 6. Resolves concerning the Raine Sect. 1 First of the naturall cause of raine THe naturall cause is thus the Sunne exhales moyst vapours up into the aire The Aire hath three Regions the first is very hot neare the element of fire the second is very cold because the Sunne-beames gliding and piercing through it they have not a reflexion so farre backe againe the lower region more warme by reason of the Sun hath reflexion from the earth Now in the middle region are degrees of coldnesse the most extreame sends haile the next snow the next most temperate raine Let me from this naturall cause looke higher to that God which orders nature An ascent and gives power and vertue to the creatures it iâ— hee that covers the heavens with clouds (a) Ps 147.8 and causes them to drop downe fatnesse (b) Ps 65.11 the earth is as Gods garden the sea his Cesterne the clouds his water-pots exhalations raise them up so with sweete showers he waters the earth Sect. 2 Secondly God doth dispose of the raine which appeares by these five arguments 1. IF he pleases he can keepe backe the raine cohibui a vobis imbrem Amos 4.7 Deut. 28.23 I have kept the showres from you saith God it is he that doth make the heaven as brasse and the earth as iron In Elias dayes God kept away the raine three yeares and sixe moneths Iames 5.17 2. If God pleaseth he sendeth the raine Deut. 11 1â— I will give you the raine of your land in due season Zach. 10.1 Aske of the Lord and he will give you rain Psal 147.8 He prepareth raine for the earth 3. He sends raine in his mercy and favour when his sweet showers doe soften the earth Psal 65.12 that food is brought forth for the beasts Psal 147.8 9. 4. He sends raine in Justice as in Noah's time hee opened the windowes of heaven in his wrath Gen. 7.11 This way he both giveth meate aboundantly and also this way he judgeth the Nations Iob 36.29 30 31. 5. None other can give raine not the heavens themselves of their owne accord not the Idols of the heathen it is Gods prerogative royall Ier. 14.22 Sect. 3 Thirdly why raine is kept from us 1. BAcke-slidig binders raine the Prophet doth confesse it in time of great drought Ier. 14.7 2. Flattering preachers that cry peace and sooth up the people in their sinnes and tell them all shall be well Ier. 14 13. 3. The love of sinne Ier. 14.10 They loved to wander therefore came a drought 4. Not harkning to the word of God when men have no list no obedient eares to heare this restraines the raine Deut. 28.15 with 23. verse 5. The sinne may be iâ—â—he Magistrates when as justice is not executed 2. Sam. 2â—â—â— 6.10 verses 6. Notorious wickednâ—sse when men out-stripp their fore-fathers especiâ—â—â— in unlawfull marriages and Idolatry this restraines tâ—â— raine 1. Kings 16.30 31 32 33. compared with 1. King 17.1 Sect. 4 Fourthly the meanes to obtaine raine 1. Confession of sinnes and humiliation this course Ieremiah tooke Ier. 14.7 2. Prayer this way Elias prevailed Iames 5. so in Zach. 10.1 Aske of the Lord raine Arguments in prayer 1. He is a God hearing prayers Psalme 65.2 2. He hath heard others heretofore Psal 22.6 3. He is a Saviour in trouble Ier. 14.8 4. Begge for his owne sake Jer. 14.7 5. He is a God in covenant Ier. 14.21 6. Because it is for his owne glory Ier. 14.21 22. 3. A third meanes is that justice be executed to cut off those which trouble Jsrael and punishes when man is too remisse Judgement executed on earth brings downe raine from heaven 2. Sam. 21.6 4. A fourth meanes is to be dilligent hearers and lovers of Gods word and to become obedient in sincerity then God will give raine Deut. 11.13 14. Deut. 28.1 compared with the twelfth verse By the drought God intends our conversion and reformation Amos 4.7 8. that being wrought we are capable of raine and all blessings Sect. 5 Fifthly the benefit of raine 1. THe Raine softens the earth Psal 65.12 then the husband-man sets his plough to worke 2. The Raine makes the corne and grasse and hearbs and plants to budde and grow to blossome and beare fruit 3. It refresheth the earth as drinke doth him that is thirsty yea the wildernesse where man doth not inhabit 4. In Citties the Raine washes our tiles and cleanses and sweetens our streetes The Dutch-men use raine-water to dresse meat it doth so much good and is so welcome that it makes men sing for joy Psalme 65.13 Sect. 6 Sixthly resolves concerning the raine Quest 1 WHat are the uses we may make when we see the raine to fall Answ 1. To acknowledge God that doth send it 2. If we have prayed for the raine then 1. We should observe the Lord is a God hearing praiers Psal 65.2 2. To love the Lord for hearing us Psal 116.1 3. To render humble praises to the Lord. 4. To take encouragement to pray at other times and for other things 3. If the raine fall unseasonable and immoderate 1. We should humble our selves before God 2. Intreat the Lord to shut the windowes of heaven 3. Renew our repentance and forsake our sinnes 4. Covenant with God not to abuse the fruites of the earth by excesse and wantonnesse 4. When we see the raine to fall on the earth we may fruitfully remember the word is like the raine which we hearing often Isai 55.10 11 Heb. 6.7 8. according to our obedience we shall be blessed and for disobedience accursed Quest 2 How may the raine and Gods word be compared Answ 1. The raine softens the earth Psal 65.10 so the word of God doth soften the heart 2. King 22.19 2. The raine causes gladnesse Psal 65.12 13. so the word brings great joy Psal 119.162 Jer. 15.16 3. Raine makes fruitfull Psal 147.8 so doth the word of God falling on an honest heart Matth. 13.23 Heb. 6.7 4. Raine falling on a lumpe of earth discovers which is earth and which is pibble stones so the word discovers and manifests what we are Heb. 4.13 5. Raine washes and cleanses when it comes so doth the word it sanctifies and cleanses John 17.17 6. Raine cooles us when it comes so doth the word our hot lusts by it are asswaged our hot
afflictions allaied our hot tentations quenched Thus the word and raine are fitly compared together Quest 6 How were the hearbes and grasse and trees flourishing without the raine Answ 1. God is not tyed to secondary meanes he can give light without the Sunne and cause grasse and the hearbs to flourish without the raine 2. There was that which was equivalant to the raine Gen. 2.6 vapor ascenderat â— terra a mist * had not ascended from the earth but some read there was not a man to till the earth nor a mist had ascended from the earth then the first answer serves 3. The waters lately had covered the earth and it might yet be without raine Quest 4 What be the fruits a Christian brings forth on whose heart God hath rained gratiously Answ 1. To God he beares the fruits of prayer confidence remembrance love feare and subjection 2. To men he brings forth the fruits of justice and mercy and peace 3. To superiours he beares the fruits of reverence obedience and faithfulnesse 4. To his family his fruit is example and instruction and provision 5. To the godly a desire of them a delight in them a studying their good pleading for them 6. To the poore compassion counsell reliefe 7. To enemies meeknesse forgivenesse praier for them 8. To neighbours like affection kindnes †If it may be without sin sociablenes 9. To friends faithfulnesse gratitude requitall of favours regard to their posterity 10. The fruits concerning our owne good is 1. To be sound in faith and repentance 2. To increase in heavenly mindednesse 3. To get more assurance peace and joy In outward things 1. To use them as things which have no sufficiency eternity 2. To be diligent in the particular calling sufficiency eternity This is a high poynt 3. Out of earthly objects still to be winding the minde to holy things Quest 5 Is there any countrey where it raines not at all Answ The land of Egypt being under Zona Torrida hath no raine unlesse in the Northerne parts some small showers yet the Lord affoords them the river Nilus which waters their Land by the flowing thereof Aegyptus sola inter regiones hyemem ignorat Egypt alone of the regions knowes no winter there Israel sowed their seed and to water it with their feet * That is with their labour as Gen. 30.30 Sicut hâ—rtum olitorium as a garden of hearbes Deut. 11.10 Quest 6 What is the hoarie frost Answ It is the dew that falls in the night so being frozen it is called Canities for whitenesse pruina for coldnesse a hoary frost Psalm 147.16 compared to ashes for likenesse Quest 7 What is the cause of the haile Answ The vapour is carried to the highest place of the aire where the most extreme cold is the drops frozen fall in little round stones Quest 8 Seing there is no raine in Egypt how could it haile so much there Exod. 9.23 Answ It was supernaturall and miraculous 1. It was over all the land whereas it never rained over all the land before * Since Noah's flood 2. It was deadly to them in the field 3. It was mixt with fire yet the fire did not melt the haile-stones nor the hailestones quench the fire three elements were against the Egyptians the fire in the Lightning the thunder in the Aire the water in the Haile Quest 9 What is the naturall cause of the Snow Answ The vapour is exhaled in the lower part of the middle region of the aire not so high as the place of haile and having some heate blended with it that makes it spread so that it is too cold for raine and not high enough nor cold enough for haile it is more hard and dry then water and it falls downe without noyse if it come before a frost it preserves the blade from nipping off and nourisheth the hearbes and by heate it doth melt and descend to the rootes the Snow water is of a binding nature bad to drinke usually for it will cause a botch under the chin and benumbe the members and farther the stone in the bladder Quest 10 What is the commodity of the frost Answ 1. It striketh and forceth the Naturall heate to descend to the rootes 2. It kills the wormes which hurt the earth 3. It brings us store of wild fowle Quest 11 What is the reason such great drops of raine do sometimes fall Answ Then they are from the cloudes neere us the vapour is hot and moist and dissolved before the ascent be farre from us so it falles in some countries in great plashes with us in great drops The clouds doe part that were gathered together so are quickly dissolved usually it is heate comes with these great drops Quest 12 How are waters and afflictions alike the stormes and raine waters I meane 1. Waters come not out of the dust but from above so afflictions come out of the dust Iob 5.6 2. Waters fall on all alike Mat. 5.45 so afflictions come alike to all Ecles 9.2 3. Stormes for the present are grievous so are afflictions for the present Heb. 12.11 4. The showers doe wash not wound us so afflictions doe clense us not hurt us 5. When the storme is past the sunne-shine is welcome so is prosperity after afflictions so much of the Raine Of the Earth 1. Of the divers names given to the earth 2. Of the scituation and place of the earth 3. Of the fashion and forme of it 4. Of the nature and quality of it 5. Of the subsistence and dependance of it 6. Of the quantity and greatnesse of it 7. Of the riches and fruitfulnesse of it 8. Resolves concerning the earth Sect. 1 First Of the names given to the Earth 1. IT is called Terra earth Gen. 1.1 2. It is called Arida dry land Gen. 1.9 3. It is called Tellus earth or ground 4. It is called Humus moist earth the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for earth with Terra Tellus Humus 5. When earth is spoken with heaven as in Psalm 124.8 then is it the whole globe of earth and waters The first time we doe read of earth is that it was Informis Inanis Without shape and empty a confused Chaos but after it is Arida dry land yet barren lastly at the word of God it doth bud and beare fruit I who am but earth in my naturall estate without beauty (a) Eze. 16.5 being empty of all good a Reflection and though separated from pagans by outward Baptisme yet I am barren in goodnesse O that God would say to me bring forth and increase and multiply in all saving graces then should I not be as the mountaines of Gilboa (b) 2. Sa. 1.21 nor be as one called barren (c) Luk. 2.36 but as a well watered garden (d) Isa 58.11 and as a field the Lord had blessed Gen. 27.27 Sect. 2 Secondly Of the scituation of the Earth IT is farre from heaven and
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
then my life now exceedâ— my life in the wombe I came from a little wombe to a great world I goe from a little world to a great heaven which the great God of his great love and mercy will bestow on them which shall greatly be satisfied with it Sect. 7 Seaventhly of the riches and fruitfulnesse of the earth THe earthes riches are first latent lying hid secondly patent being open The riches that lye hid are among the rest these the sand pit the clay pit the cole-mine the state for tiles the quar-stone the free-stone the marble the Jet that drawes to it the straw the Adamant that drawes the iron there is the rich Diamond the greene Jasper (a) In Scithia vel Persia the glittering Sapphire the fiery Calcedony the Sardonix (b) In India vel Arabia like to the colour of a mans naile above but more red beneath the greene Smaragdus (c) In Scithia comforting the eyes the red and soft Sardius the gold shining Chrisolite (d) In Ethiâ—pia the Skie-colourd Beril (e) In India or it is a watrie colour and six square the green or sea-green Topaze (f) Neare the red sea There is the Gold Silver Brasse Coper Peuter Tin Lead Quicksilver Brimstonâ— and much hid treasures shining in darknesse the greene and gold-like Chrisophrasus there is the purple Hiacinth the Amethist of the same or a violet couler with many other but I am dealing in hid treasures and must cease The riches of the earth that are patent open and manifest are grasse hearbes flowers corne and trees The grasse for the plenty and use the hearbes for foode and physicke and medicine the flowers for variety colours and smell the trees for shade timber and fruit the corne for to make bread time may permit to handle in severall meditations Applications 1. I may raise my mind to the Lord and say the earth is full of thy riches Psal 104.24 it is full but how full I cannot tell but this I am sure God is the owner of it for the earth is the Lords and the fulnesse thereof Psal 24.1 and Christ which is the heire of al things Heb. 1.2 is now said to bee worthy to receive power and riches Hos 2.8 Dispensatores Rev. 5.12 God is a rich God Christ a rich heire all is his and we on earth are but stewards 1. Peter 4.10 2. The earth is rich within and fruitfull without I would I were like it to have inward graces outward fruits The Kings daughter is all glorious within and also without Psal 45.14 3. If earth be so rich what is heaven the best things here are Gold and Pearles and pretious stones which there are the walls the gates and the pavement of the streete Revel 21.19 c. the riches of heaven we have no riches to resemble them no conceits to apprehend them O how great is the goodnesse hid and laid up Psal 31.20 I may admire it and hope for it and wait for it and that may comprehend me for I cannot comprehend it 4. The riches of the earth are obtained by labour and industry for the hid treasures men digge and search Prov. 2.4 and for the outward treasures men plough and plant and graft and prune and water and take paines for the diligent hand makes rich and in labor is aboundance then I must not thinke to be idle in the earth nor to gaine spirituall riches without industry and paines and labour Sect. 8 Eighthly Resolves concerning the earth Quest 1 HOw can the huge heavy earth hang in the aire upon nothing and yet stand firme Answ The earth is upheld by the mighty power of God and the nature of all earthy substance poises towards the Center so it all bending thither it clings together firme and stable as a man clenching his fist his fingers are fâ—st and steddy Quest 2 How did the dry-land appeare Gen. Answ 1. God made the mountaines to stand up whereas the earth was plaine before 2. The waters gathered to one place at Gods command so the dry land appeared Quest 3 Is the earth or the seas the highest Answ 1. The earth for all rivers runne into the sea because naturally they runne downeward 2. Were the sea higher men would saile farre more swift to the Land than from it 3. Were the sea higher then going farre on it with ships the earth would be the plainer discerned 4. Men are said to goe downe to the sea in ships Psal 107. Object In Psal 104 6. the waters stood above the mountaines Answ It was spoken of the creation before God separated the earth from the waters Quest 4 Doth the earth turne round and the heavens stand still as one of the Philosophers pleaded Answ No for the Sun runneth his race Psal 19. and the earth hath foundations therefore it standeth fixed Prov. 8.29 Mich. 6.2 Quest 5 What may we thinke of Archimides of Siracusa who wa osfopirtion if there were another globe to place his engine he could move the earth Answ 1. An Ingineere hath some ingredients of madnesse saith Struther in his observations 2. The Text saith the contrary Psal 104.5 Quest 6 How did the Geographers divide the earth Answ Into foure parts First Affrica where the Babarians and Ethiopians doe inhabite Secondly Asia which is divided into two parts Asia major which is parted from Europe by the Scithian river Tanais Asia minor where were the seaven churches St. Iohn writ unto Revel 1.11 Thirdly Europe divided from Affrica with the Mediterranian sea and from Asia with the aforesaid river Tanais England and Scotland are the two greatest Iles which lye North-ward The fourth is America first discovered in 1492. by one Christopher Columbus servant to the King of Castile and 7. yeares after it was nominated America of Americus vesputius Here is new Spaine new England Virginia Burmudus Quest 7 How is it that wicked men enjoy so much of earthly possessions Answ 1. They are Children by creation Luke 3. ult 2. They doe some outward services 3. They are very industruous for these things being children by creation they have an earthly portion for outward services they have out outward rewards their industry and labour is recompenced with terrestriall good things as the maine they aimed at and did pursue with their strength and might Quest 8 Have wicked men a right to earthly thins Answ That is given them them they have a right unto Psal 115.16 the earth is given to the sonnes of men To take from a wicked man any of his goods under a pretence he hath no right to them or to deny payment of debt for that cause is phantasticall To say he is an usurper leave that to be desâ—ided betweene God and him as the case stands betweene us and him let us give to all men their due Rom. 13. we may not take a poynt from a Turkes hose on the aforesayd termes nor deny payment of a debt to him pleading he is
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
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
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