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
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
the Pharisees Matth. 23.17 Those that be naturall men in blindnesse of mind are under the power of Satan Acts 26.18 From this Blindnesse the Lord deliver my Soule 2. The Blind are apt to be deceived and abused so t is with them spiritually blind they doe take errour for truth passion for zeale covetousnesse for good husbandrie false Teachers beguile them weake Arguments prevaile with them they see no great difference betweene Papists and Protestants had they but owle-light they might distinguish betweene an Asse and a Lambe But the Blind eate manie a flie And doe they see that eate their God 3. The Blind is in an uncomfortable estate those sit in darknes are in the shadow of death and death is uncomfortable The Papist that blowes out the light hath but a bedlam-comfort and getting loose the six Marian yeares they made mad worke and we in England had little Comfort till they were chained up and lights set up 4. The Blind are beholding to others even to the Dog that leades them none so slavish as they yet some mystically blind are intolerably proud and thinke they be rich and want nothing but are poore and blind and naked They will be beholding to base Instruments to accomplish their owne ends To live in a golden slaverie and a blind braverie pleases them they see not others deride their waies and courses t is because they be basely blind and blindly base and are beholding to Bribers and Flatterers and Temporisers which be as the Blind-mans Dog to lead them 5. Here may I take occasion to bewaâ—â— mine owne inward Blindnes How little a portion doe I know of GOD I can but little discerne of holie Mysteries because of darknesse Section 4 Fourthly Of the gratious employment of the Eyes which is FIRST In Devotion 2. In Observation 3. In Mourning In Devotion to lift them up to Heaven with praier to read the Word of GOD or other holie Bookes to further Devotion In Praier I glorifie God and doe expresse my inward Devotion by externall Acts. By Reading I understand by Bookes Dan. 9.2 Psalme 119.104 I am capable of a Blessing Psalme 1.1 Revela 1.3 and my heart may with Gods Blessing melt this way 1 Kings 22.11 Secondly my Eies should be gratiously emploied in Observation of God in his workes and in his Judgments In his workes 1. Because they demonstrate his eternall power and God-head Rom. 1.20 Psal 19.1 2. My Eies should behold his workes with Delight Psalme 111.2 3. God hath made his Workes to this end that we should behold them Esai 40.26 Also to behold his Iudgments 1. By them God is knowne Psalme 9.16 2. That I may learne to feare Psal 119.120 3. To beware of the like sinnes as have brought Judgments on others 1 Cor. 10.6 I should also observe men in their actions 1. Sinfull 2. Civill 3. Religious 1. This is not Arbitrarie but a Dutie Psal 37.37 Rom. 16.17 Philippians 3.17 2. By Observation wee may the better iudge whom to avoid and whom to companie withall 3. By Observation of their Lacedaemonian vices we dislike vice and seeing their Christian Vertues we are incouraged to Imitate them and answer the obiection of Impossibilitie to be godlie and gratious when we see Vertue and Godlinesse acted 4. We know the better to admonish exhort comfort and incourage and we discerne whom to resort unto for Counsell and hereby to be stirred up to praise God for the gifts and Graces of others Galat. 1.23 2 Cor. 9.12 Mine Eyes should gratiously be employed to looke on mens necessities Spirituall and Temporall First Spirituall To Pray to the Lord of the Harvest to send forth Labourers Matth. 9.38 2. That wee may prize his Word which wee doe enioy it being a speciall favour Psalme 147.20 3. To be stirred to the care of fruitfulnesse least the Lord bring on us a spirituall famine Amos 8.11 Mine Eyes should gratiously looke on the bodily necessities of men 1. To stirre up the bowels of Compassion 2. That I may comfort and releeve them 3. To make me thankfull for my prosperitie 4. To prepare my selfe for the like afâ—â—ictions Lastly mine Eyes should be gratiously employed in Mourning 1. For our owne sinnes 2. For the sinnes of others 3. For the afflictions of Gods people First for our owne sinnes That is my sinnes and the sinnes of mine those under my Charge 1. Because sinne dishonours God Rom. 2.23 2. Sinnes be painefull and grievous Rom. 7.24 3. Sinne separats from God the Chiefe Good Esa 59.2 4. Sinne makes us Captives Esay 61.1.2 2 Tim. 2.14 5. Sinnes are our debtes Matthew 6.12 6. Sinnes are our grievous burthens Psalme 40.12 Our defilements 2 Cor. 7.1 Our wounds Psalme 41.4 Secondly I should mourne for other sinnes abroad in the world 1. Because Gods Children have done it Psal 119.136 2 Pet. 2.7 2. The sinnes of others may bring Judgments 3. This Mourning proves a man righteous 2 Pet. 2.7 4. The Mourners have beene saved when others have beene destroyed Ezek. 9.4 Thirdly I should Mourne for the afflictions of others 1. GOD requires it to Mourne with them Rom. 12. 2. We shew by it we be feeling members 3. They in affliction expect it Iob 19.21 4. The same measure shall be paid to us againe we measure to others So much of the Eyes Of the Eares 1. Of the Denomination of the Eares 2. Of the placing of the Eares 3. Of the admirable work-man-ship of GOD in the Eares 4. Of the Benefit of Hearing 5. Divers Resolves about Hearing Section 1 First Of the Denomination of the Eares THE Denomination is taken from their employment they draw-in the sound So Aurio without the aspiration Haurio or auris quasi audis ex Audio They are Hearers called eares for drawing-in the sound or els of Aere for Sonus per Auram ad Aurem defertur The Sound by the thinne Aire to the Eare is conveighed Section 2 Secondly Of the placing of the Eares THEY are placed in the middle of the Head so that we heare Sounds straight-forward and also round about and the Eares are placed one against the other in comlinesse and order The Beasts have their Eares more forward on their heads The Eares be placed in the Head the most honourable part and t is our honour to heare neare the braine to remember what we heare And to disgrace them that offend the Eares bee cut off on the Pillorie by the Magistrats Appointment that though they have the sense of hearing yet they are deprived of the outward Eares which beautified their heads Section 3 Thirdly Of the admirable work-man-ship of God in the Eares EXternally there is Lobus the lap of the Eare and the Cutis the upper skinne then the Cartilage or gristle then the membrane the thin skinne that ties the Cutis and the Cartilage together Some say there bee three muscles in the Eare and the hole is winding to receive the Sound the more without danger and the haires growing in the
lost by Adams fall and though the Oxe knowes his owner and the Asse his Masters crib yet those naturall men that have most meanes of knowledge living in the visible Church are ignorant of God Isai 1.3 Ier. 4.21 As for Pagans they are more remote from saving knowledge and are said to be darknesse Ephes 5.8 full of darknesse Rom. 1.21 and to be without the Knowledge of God 1 Thes 4.5 Secondly we are receivers of saving knowledge being destitute of it in our selves It is given us from him who both gives every good giving and every perfect gift Iames 1.17 It is the Lord opens our eyes Acts 26.18 and gives us the spirit of Revelation Ephes 1.17 It is God shines into our hearts to give us the light of saving knowledge 2 Cor. 4.6 3. How we attaine saving knowledge 1. We attaine it freely without merit Gods Will is the cause wee know him and partake of mercy Ier. 31 33 34. 2. We obtaine saving knowledge by vertue of the new Covenant God hath promised this blessing to his people Heb. 8.11 3. Wee obtaine it by the Word published and preached Ier. 3.15 We are fed with knowledge not starved with ignorance 4. By our union with Christ in him are all the Treasures of knowledge and wee are enricht by our union and conformable to our Head in knowledge Col. 2.3 5. By the cohabitation of the spirit hee brings saving light with him 1. Iohn 2.20 As the Spirit is an unction for our honour and life and quickning so he is a Teacher to give light and direction Question How is saving knowledge preserved Answ 1. By the meanes that doe beget it the Word begets knowledge so the Word preserves it How it s preserved 2. It is preserved by exercise exercising our understanding to know studying heavenly things keepes knowledge from decay and addes to it 3. By committing our knowledge and our soules and all to keep to him is able to preserve us where we make a surrender there God is a Preserver 4. We tye things that we feare to lose tye the knowledge to the Rule and let the Knowledge and the Word be united as the Cause and the Effect 5. Fasten something to knowledge that it may abide fasten to it Humility Love and Practice then it will remaine 6. Conferre with others communicate what you know partake of others knowledge mutuall exchange makes a combination so we are more firme 7. Esteeme of knowledge as of your greatest treasure then your care will be to keepe your Jewell lock it up in a good conscience and it will bee safe and sure 8. Delight in knowledge and take pleasure in understanding then no price can buy it and wee shall still be conversant with it and never let it depart from us Question What is God This is one of the deepest questions in Religion It is reported of the heathen he required three dayes to answer then three dayes more still three more for the more he studied he found his weaknesse to answer Answer We soone may erre in our definition of God our errors herein are most dangerous if they be defended damnable Yet it is necessary to give an answer as wee are able 1. Because some will question Where is your God Psal 42.10 2. To stay our owne thoughts which are restlesse till we can conclude something concerning God our satisfaction is the more to know a glimpse of God and to perceive him wee may have this knowledge encreased a little here and much hereafter 3. In respect of the worship of God We must worship that we know John 4.22 t is reproved to worship an unknowne God Act 17 23. 1. To speake what God is the safer way is to declare negatively what he is not He is not Mortall Corporall Corruptible thus we ascribe to him all excellency 2. To know what God is let us search the Scripture for his word can best testifie of him Psalme 138.2 Iohn 5.39 3. We must conclude all we can know of God is but in part here in this life We heare of him but a little portion Job 26.14 Wee know in part and see but darkly as through a perspective glasse 1. Cor. 13.12 4. The end of our study to know God should bee for to glorifie him by our acknowledgement of him to bee the onely and absolute Lord admiration of his excellency praising of him in our speeches actions sufferings of which we shall consider in the next place It will the better be answered if we consider 1. What he is not 2. What he is First God is not 1. Created 2. Visible 3. Comprehended 1. God is not created but the Creator Gen. 1.1 1. What God is not 1. not created All we can conceive of or number is comprehended under two heads the Creator and the Creatures God is the Creator all besides himselfe are Creatures both the Angels the heavens the earth and all things in them whatsoever 2. God is not visible our bodies cannot see a spirit 2. Not visible God is a most pure and spirituall Essence therefore cannot be seene 3. God is not comprehended our capacity is too shallow to conceive of him he is invisible to our bodies 3. Not comprehended and incomprehensible to our soules Quest What meane you by Incomprehensible Answ The word Incomprehensible signifies that wich cannot be found out or numbred Tremelius and Junius use a word in Psalme 145.3 Pervestigationem esse which is a finding out To shew the meaning of Gods incomprehensiblenesse he saith Magnitudini ejus non esse pervestigationem his greatnesse is incomprehensible that is cannot be found out Wilson expounding Incomprehensible saith 't is that the World cannot containe nor mans wit conceive 2. What God is Secondly what God is 1. He is the Creator of all things 2. Invisible to the eye 3. Incomprehensible to the minde 1. He is a Creator First he is a Creator of all things therefore is to be separated from the creatures in our distinctions and is above the creatures in priority of dignity and time To create is to worke without instruments or materials What it is to create Applications 1. To conceive of God as a Creator above all created Natures whatsoever Rom. 11.36 Of him through him and for him are all things Of him as the first Cause by him as the Preserver for him as their End wherfore they were made Of him without any mover by him without a helper for him and none other cause 2. Not to contend withâ—â—â— our Creator about his Decrees or proceedings this is to bring a woe upon our selves Rom. 9.20 to strive with our Maker Isai 45.9 3. To praise and glorifie him for this because he created all things Revel 4 11. Thou art worthy to receive glory and honour and power for thou hast created all things Secondly God is invisible to the eye Iohn 1.18 No man hath seene God at any time 2. He
is invisible The persons No man The time at any time Never man at any time saw God wee cannot see a Spirit but God is a most pure Spirit excelling the Angels First the Angels have many perfections but God hath all perfection Digressio Secondly the Angels receive all from him he hath all from himselfe Thirdly they are finite and limited but God is infinite Thirdly God is Incomprehensible to the minde as well as invisible to the eye no created Nature can comprehend him in his Essence nor his Attributes whatsoever wee conceive it is but in part there is much more we perceive not nor can comprehend In respect of his Eternity Eternity our capacity is like the Sunne which shewes things under it but darkens all about it wee can looke backe to the beginning if wee looke forward wee cannot conceive after time shall bee no more Concerning Gods being before time or after time Revel 10.6 we have but a glimpse a generall notion we can conceive but little our comprehension failes us Who can behold the Sunne in his glorious shining Glory much lesse can we comprehend the glorious Majesty of God who hath beheld it that he may demonstrate it not the Angels for they are faine to cover their their faces Isai 6.2 much lesse we that dwell in houses of clay who have that ignorance and guiltinesse that those glorious Zeraphims are freed from Nor can we comprehend his greatnesse Psal 145.3 Greatnesse no not by all our industry and searching Iob. 11.7 The heaven of heavens cannot conteine him 1 King 8.27 Wee are capable but to see his backe parts in this life Exod. 33.23 so much of God as can be perceived in his word and workes his greatnesse is such that the Nations are as the drop of the Bucket and the Ilands as a little dust Lebanon hath not wood enough for fire nor the beasts enough for a sacrifice for him Isaiah 40.15 16. Also his wisedome is unsearchable Wisedome a deepe we cannot fathom Rom. 11.33 the foolishnesse of God is wiser than men 1. Cor. 1.25 It is onely the Spirit of God that searcheth the deepe things of God 1. Cor. 2.10 and although vaine men would be wise Iob. 11.12 yet hee is but a beast by his owne knowledge Ieremiah 10.14 and we must bee constrained to confesse our darknesse Iob. 37.19 Applications 1. Is God invisible to the eye and incomprehensible to the minde let us then lay by our sence and reason and labour for faith though wee cannot apprehend nor demonstrate what God is yet we are to beleeve that He is Heb. 11.6 Hee that commeth to God must beleeve Note three things 1. Our felicity is to come to God 2. The meanes is by beleeving 3. God is that we must beleeve which we cannot see nor comprehend 2. By this 't is easie to distinguish the Eternall Iehovah from all false Gods being some of them visible all comprehensible those that adore them are more honourable then that they worship those Gods were but titular gods no Creators but created live lesse in being and perishing in conclusion Ier. 10.11 3. No man was ever a perfect Artist in the contemplation of God How little a portion doe they heare of him Iob 26.14 long in studying but little in fruition deepe conceites but poore conclusions Hoc solum scio Arist me nihil scire This onely I doe know that I know nothing 4. Yet are we to be diligent to study the knowledge of God and although we cannot finde him out in his perfection Iob 11.7 yet we must learne to know him to our salvation Iohn 17.3 and to encrease in the knowledge of God Col. 1.10 though wee cannot see his face he reveales his backe-parts to us Exod. 33.23 we are to know him by his workes Rom. 1.20 in his Sonne 2. Cor. 4.6 't is a shame living under the preaching of the Word to be ignorant of God 1. Cor. 15.34 and we are fooles before the Lord Jer. 4.22 Therefore let us cry for wisedome and call for understanding search for it as silver and digge for it as for gold then shall we finde the knowledge of God Prov. 2.3 4 5. Quest What is it to glorifie God Answ To glorifie God is not to add any thing to him to make him glorious but to acknowledge and demonstrate that glory is in him already God glorifies us by putting glory on us adding that unto us wee are destitute of We doe glorifie him by taking notice admiring and praising of him setting forth his glory That is done by Acknowledgement Either To himselfe or to men To himselfe by Admiration Praises To others by Speeches Actions Sufferings First we glorifie God by acknowledgment which is more than knowledge Rom. 1.21 The Wise Heathens that knew God did not acknowledge him nor demonstrate him accordingly they knew God vers 21. but regarded not to acknowledge him vers 28. then to our knowledge of God we must joyne an acknowledgment whereby we shall glorifie him This acknowledgment must be free Mark 1.24 Iudges 1.7 else we differ not from the divels which acknowledge God upon constraint so wicked men may acknowledge God by constraint The truth of this free a knowledgment will appeare by our Admiration and Praises Question Qu. What is Admiration Answer Answ To Admire is to wonder to marvaile Consider 1. The subject is the Admirour 2. The Object admired 3. Then how to attaine admiration of God First the Subject that admires is the reasonable creature for the unreasonable creature is not capable of actuall Admiration the unreasonable creatures may be frighted or amazed as Horses and any other beasts and also Birds and Fishes But Admiration requires Reason Deliberation and Consultation Then 't is plaine Angels and Men onely are the subjects of Admiration Secondly the objects of Admiration are either Supreme or Inferiour the Supreme is God the Inferior are the creatures of God We must not admire Positives nor Comparatives but Superlatives things most excellent things excelling We admire things beyond our capacity when our Reason can stretch it selfe no further As we see little children seeing curious workmanship the poore children are amazed and admire how 't is done they much honour and reverence the Artist that made the worke Thirdly how to attaine Admiration of God Question We must pray for the Spirit of illumination to see excellency in God Ephes 1.17 Answ 1 2. We must be given to divine Meditations as David in the 8. Psalme fals to Meditation then to Admiration So in Psalme 104. his Meditation concludes in Admiration Psal 104.1.24 Oh Lord how wonderfull are thy workes 3. We must learne to silence our Reason wee must admire where we cannot comprehend as Rom. 11.33 Oh the deepnesse of the riches both of the Wisedome and Knowledge of God Quest Wherein is God to be admired Answ 1. In his Essence secondly in his Attributes thirdly in his Workes
1. In his Essence having his being of himselfe absolute independant blessed immutable 2. Also that there are in the Divine Essence a Trinity of Persons Quest How shall I raise my admiration to the highest pitch Answ To meditate of his Wisedome and Knowledge First admire the largenesse of it for hee knows all Prov. 15.11 2. The perfection of his knowledge hee knows the Causes Concomitants Fruits and Effects insides he knows the motions and inclinations of all men of all things Acts 15.18 3. Admire the manner of his Knowledge not by Doctrine Relation Experience but without meanes 4. Admire the celerity and swiftnesse of his Knowledge at once in a moment Hee knowes things past present and to come 5. The certainty of his Knowledge he cannot be deceived he foresees all inconveniences he knowes things and persons as they are no apparitions nor pretences nor fainings nor dissemblings can delude him 6. Admire the Eternity of his Knowledge before all time before there was a World Hee knew himselfe to be most perfectly happy and blessed and knew that he would make a world and knew all that man should act on the stage of this world and as he did purpose so all things must come to passe Acts 4.28 Ephes 1.11 according to his foreknowledge and Decree 7. Admire the Efficacy of the Knowledge and Wisedome of God From his Knowledge he decreed then did worke so the Heavens Earth Seas and all their ornaments were created are preserved the variety of his creatures argues his unsearchable Wisedome and their order uses and ends appâ—inted them calls for our Admiration By this we may see what câ—â—se wee have to admire God and if one of his Attributes doe cause such Admiration what would it worke on us to meditate on the rest as his Power Glory Holinesse Justice Invisibility immutability this requires a large Volume but I intend brevity Quest How may I further admire God Answ I will give one straine more to winde up the heart that is to admire Christ incarnate how hee is the begotten Sonne of God Psal 2.7 1. Admire it in this hee was begotten of the Father yet is not after the Father in time Men beget those that come after them but here 't is not so therefore to bee admired 2. Men beget children which may be divided from them but Christ is so begotten that he is undividuall He and the Father are one John 10.30 3. Men so beget that there is a diminution of their substance and a conveighing of the corrupt Nature But Christ is begotten without diminution of the substance of the Father Acts 4.27 and free from all corruption Hee is the holy Sonne of God 4. Men beget children which are their inferiors but Christ is begotten Equall in Eternity yet equall with the Father Phil. 2.6 1. The Father is eternall Psal 90.2 So is the Sonne eternall Isai 9.6 Glory 2. The Father is glorious Acts 7.2 So the Sonne is glorious Iames 2.1 Power 3. The Father did create Gen. 1.1 So the Sonne created Col. 1.16 4. Angels doe honour the Father Isai 6.3 So Angels doe honour the Sonne Adoration Heb. 1.6 5. A Father begets a Sonne but yet communicates not his whole Essence to him but Christ is begotten yet partakes of the wholâ— Essence of his Father therefore admirable 6. A Father begets one that is another person another thing distinct from himselfe But the Lord Christ is begotten another person yet not another thing he may be distinguished but not divided Thus wee acknowledge God by Admiration Secondly we acknowledge him to himselfe and so doe glorifie him by our praises Psal 50. last verse Here consider 1. Who they be doe praise him 2. How they praise him 3. For what they praise him First who praise him 'T is the Saints praise him Psal 145.10 1. 'T is they have the most cause 2. And the best abilities 3. And the onely acceptance Secondly how they praise him 1. They praise him freely and cheerefully Psal 63.5 2. Vprightly and sincerely Psal 119.7 Hence 't is they praise God with their Soules Ps 103.1 with their Hearts Psal 9.1 3. They praise God frequently on all occasions Ps 71.6 Psal 119.164 4. They praise him constantly Psal 145.2 Hence 't is when they lose their comforts yet God loses not his praises Iob 1.21 Thirdly for what they praise him 1. For his owne Excellency 2. For his glorious workes 3. For his mercies First for his owne excellency 1. He is the soveraigne Lord God over all Rom. 9.5 the ruler of the world Zach. 4.14 Hence it is that Greatnesse and Glory and Power and Victory and Praises is attributed to him who is head over all 1 Chro. 29.11 He is to be praised as the onely potentate 1. Tim. 6.15 He is to be praised that is high and excellent Isai 57.15 He it is is glorious in Holinesse Exod. 15.11 and worthy to receive Honour and Glory and Power and Praise Revel 4.11 Revel 5.13 All his glorious Attributes both Communicable and Incommunicable cals for our frequent praises Secondly he is to be praised for his workes For they demonstrate his eternall Power and God-head Rom. 1.20 Hence it is that he is praised for creating all things Rev. 4.11 His workes both of Creation and Providence do shew his Wisedome Power Goodnesse c. Psal 139.14 Psalme 136. Psalme 194. The workes of God stirred up David to praise God both for the making of himselfe and for the making of other creatures and for the government of the World Thirdly God is to to be praised for his mercies Psalme 100.4 Psalme 136.1 To quicken us to this duty consider 1. The freenesse of his mercies they are bestowed without our deserts his will is the cause of his mercy Rom. 9.18 2. The multitudes of mercies of all sorts temporall spirituall on every faculty of soule and member of our bodies mercies on our names estates families friends those neare and deare to us 3. The constancy of his mercies they are renewed every morning Lament 3.23 Wee are laden daily with benefits Psal 68.19 4. Consider mercies comparatively wee are in health others are sicke we have sight others are blinde we have the Gospell other sit in darknesse c. Thus we see God is glorified by Admiration by Praises Lastly he is glorified by acknowledging him to Men In our Speeches In our Actions In our Sufferings First in our speeches to men 1. By declaring his workes Psal 105.1 2. To instruct our Children that they may praise God Psalme 78 4. 3. To make publicke confession of our sinnes if they have caused publicke scandall Ioshuah 7.19 4. To make publicke confession of Religion being called Psalme 119.46 Read the marginall Note 1 Pet. 3.15 Secondly Wee must glorifie men before God in our Actions 1. By our godly conversation in the generall to do good workes before them to urge them to glorifie God Matthew 5.16 to cause men to say
requires wee should walke before him Gen. 17.1 How is it possible for all his servants at once to walk before him were he not omnipresent Reason 3 Thirdly God doth excell all creatures how excellent soever the aire is every where but onely in his owne Region the waters of the Sea every where but within their bankes but God at once is in all places being omnipresent The Scriptures prove it clearely Gen. 10.9 Nimrod a mighty hunter before the Lord in Gods presence Psal 139.7 Whither shal I fly from thy presence Ier. 23.24 Doe I not fill heaven and earth saith the Lord. Sect. 5 Fifthly Objections Object 1 CAine went out from the presence of God Gen. 4.16 Answ 1. Gods presence is either generall or speciall Caine went not from Gods presence as he is universally present with his creatures but he went from the presence of his grace and favour 1. Chron. 16.29 To come before God is expounded Psalme 96.8 to come into his Coures Cain went from the presence of God from his Church and family in Adams house who taught his children religion and to offer Sacrifice hee went from that sweete communion that Gods children have with him in his worship and service Object 2 In Ephes 2.12 the Gentiles were without God in the World how was he then present Answ 1. They were without Christ who was God 2. They were without the knowledge of God 3. They had no interest in God as his people 4. They did not enjoy God as his people doe to fly to him in all neede to worship him to be conversant with him Object 3 In Psalme 16.11 't is said in his presence is fulnesse of joy and his presence is every where how is this joy then wanting in earth and in hell His presence and favour causes joy in his kingdome of glory Answ but in earth his presence is troublesome to the prophane because his Nature and theirs doe quite differ and he is a Judge whom they feare and hate In hell his presence is terrible to the damned because his presence and wrath there goeth together A Kings presence is joyous to those that shall be pardoned enriched and honoured but terrible to Traitors that are condemned and to be executed Object 4 If people be taught this it will dash all mirth and sport and make them very demure and sober to thinke they be alwayes in the presence of God Answ It is the way to make them truely joyfull when they are upright the Angels are full of joy yet stand in his presence it will dash carnall sport and bring spirituall joy we shall not lose but gaine by it wee shall lose that would defile us and gaine that would beautifie us Object 5 There is much wickednesse done every day God being present t is a marvile he suffers it Answ 1. He shewes his infinite patience and long suffering Rom. 9.22 2. He lets wicked men alone till their sinnes be full Gen. 15.16 3. Hee keepes sometimes a little Sessions here and executes vengeance to shew there is a God 4. Hee hath a great day to reckon with them for all Object 6 God is said to bee in heaven Psal 2.4 Psal 115.3 Our God is in heaven Answ There he is in his Majesty and Glory yet he is in earth by his providence and omnipresence Ier. 23.24 Object 7 Hee is not with the wicked Numb 14.42 he withdrawes himselfe from them Hos 5.15 Answ He is not with them to protect them to blesse them to direct prosper and reward them yet he is with them to punish them Gen. 10.7 to restraine them he is so neare them as he puts his hooke in their Nostrils Isaiah 37.39 He is not with them in grace and favour yet hee is with them by a generall providence to over-looke them and curbe them and disappoint them as the places before quoated doe shew Sect. 6 Sixthly Applications to edifie 1. THis shewes them to be very sots that goe about to doe their wickednesse in secret they are notably blinded and seduced for sinne where they can they sinne in Gods presence as Nimrod was a mighty hunter before the Lord so it may be said men are great usurers before the Lord great swearers great lyers grievous drunkards notorious theeves before the Lord though they thinke God is in the Circle of heaven Iob 22.14 and say who seeth us Ezek. 9.9 There is a God sees and is present who is the witnesse and wil be the Iudge 2. This may teach the godly 1. To be sincere because they walke before God Gen. 17.1 2. To feare and reverence Gods presence Ierem. 5.22 3. To be comforted he is present in our troubles Psal 91.15 4. To come prepared to holy duties God is present Psal 26.6 5. To approve our selves to him whom we are before Quest 7 How shall we approve our selves to the Lord Answ By following these directions 1. We must approve of the things that are excellent esteeme and minde the persons and things that GOD doth affect 2. We must approve our selves to God by avoiding secret sinnes as Ioseph Gen. 39. 3. By making conscience to performe private duties Math. 6. approving our selves to our Father that seeth in secret 4. Wee must make conscience of those sinnes wh ch the world accounts small sinnes as petty oathes â—â—le talke following the fashions gaming wantonnesse c. 5. We must approve our selves to God in holy courses of life and conversation though the world scoffe at us as they doe at those that runne not with them to the same excesse as they doe 6. By doing Gods worke after his owne minde looking to our preparations temper of heart our reverence simplicity aimes c. that wee may mainely strive for Gods approbation in all our performances To shew us the excellency of God in his Omnipresence Hee is present every where because infinite Thirdly alwayes because ettrnall 2. He is present without locall mutation or succession He is not included by any place nor excluded from any place 3. He is a most fit Iudge to judge the world because he needs no Iury nor Evidence He is a witnesse himselfe and so will give a righteous Sentence and will bring to light the secrets of the just done before him to their everlasting honour and the secret sinnes of the wicked to their everlasting shame We should be stirred up by all meanes to desire Gods gracious presence where our joyes shall be full Fourthly and our pleasures everlasting Psalme 16.11 Of Perfection 1. What Perfection is 2. That God is perfect 3. Questions about perfection 4. Applications to edifie Sect. 1 First What Perfection is Perfectâ—â— TO be perfect is to lacke nothing to be absolute and intire to be all whole full without the least defect to have all excellency in the superlative degree in every good to the utmost so that there can be no want nor addition This is Perfection Sect. 2 Secondly God is perfect GOD is
more we bridle our tongues the more wee grow towards perfection Iames 3.2 Therefore we are to have a speciall care that our words 1. Be fewer for number of them 2. Better for the nature of them 1. That we speake of God with more reverence 2. Of men with more charity of our selves with modesty 3. Of the World for necessity 4. Of Religion with alacrity Wee must labour for more salt of grace to season our words and for more Rules of Wisedome to order them then joy shall come to us from our Answers and piety and sanctified reason will issue out of our mouthes and it will appeare we are proficients in the schoole of Perfection Sect. 4 Fourthly Applications to edifie 1. IT is an approved way to humble our selves to looke on Gods Perfections and our owne manifold imperfections God is light we darknesse he is Almighty we impotent he is eternall we but a moment in the condition of mortall life he is good we evill he is holy we are polluted he is most wise we are foolish and ignorant and as beasts before him he hath all perfection we have all imperfection 2. To serve God who is â—â—rfect and alsufficient he hath sufficiency selfe-sufficiencie sufficiency for others and sufficiency for all things he can enrich his servants he is a perfect and alsufficient God Gen. 17.1 3. To admire and wonder at the perfection of the Lord who is 1. Perfect without comparison in the superlative degree none is like to him 2. He is without imperfection light without darknesse strength without weaknesse wisedome without ignorance 3. God cannot lose his perfection not in the least degree 4. He is a perfect Essence not having best and worst he cannot have addition 5. Hee needes nothing to keepe him as he is or to augment his perfection but our perfection admits of comparison it is accompanyed with imperfection we are capable of ecliples desire addition and meanes to support us therefore admire Gods Perfection that so farre doth excell us 4. Desire and long for that place where all imperfections shall be abolished and such perfection as we are capable of shall be obteined Of Invisibility 1. What Invisibility is 2. How God is said to be Invisible 3. How creatures are invisible 4. Questions answered 5. Applications to edifie Sect. 1 First What Jnvisibility is THe word signifies that which cannot be seene A thing may be invisible two wayes the one when something is betweene the eye and the object or the object is too neare or too farre off The other because the object is so pure cleare and spirituall that no secondary helpe can make it obvious We see not when a Curtaine is drawne or if a thing be behinde a wall or a mountaine the object may bee visible in it selfe but occasionally by reason of some medium is hid from us Also a thing too neare the eye we discerne not wee cannot see our eye-lid because it is too neare Againe we see not that is farre off and a great way remote from us as a mountaine twenty thirty or forty miles because our naturall view and prospective view hath his bounds which we cannot exceede all this while the defect is not in the eye but the object is either hid or too neeare or too farre In respect of the object there is an invisibility which being thinne pure and spirituall all advantages cannot make it visible That which makes a thing visible is light for in the darke wee see nothing also it must be convenient light for if the eye bee in a perfect Sunne-beamâ— it would see nothing therefore it must bee a convenient well-qualified light in the Moone-light wee see onely grosse things in the day light wee see all colours formes and shapes but there is a more exact light that Ingravers and Jewellers use through a glasse of Water from a Candle Take the best advantage from Nature and art take the best sighted man in the best qualified light naturall or artificiall yet he cannot see a Spirit because of the purenesse and thinnesse of the matter whereof it is made So much what Invisibility is Sect. 2 Secondly God is Invisible THer of Tim. 1.17 To the King everlasting immortall Invisible No man ever saw him Iohn 1.18 nor can see him and yet live Exodus Chap. 3â— 20 Sect. 3 Thirdly The Creatures are invisible 1. THe glorious Heavens are invisible if the Element were drawne away as a Curtaine the imperiall Heavens are of so exceeding brightnesse that the glory of them cannot be discerned but by a glorified eye In his light we shall see light hereafter not onely of knowledge joy and comfort but the light of vision Psal 36.9 But whilst we be here it is invisible 2. The Angels are Spirits Heb. 1. ult of a pure substance not compounded of the foure Elements so are invisible 3. The Winde is invisible the same word that signifies a Spirit signifies the Winde so that we may heare the sound but cannot see it Iohn 3.8 4. The Soule of man is invisible both in conveyance in being and in departure 1. In conveyance some thinke wee have our Soules conveyed to us by participation as one Candle lights another some thinke that our Soules come by propagation as a man to beget a man body and soule some thinke that the soule comes by infusion when the body is formed then God infuses the soule and so the child is alive But when all is disputed little is concluded it is an invisible worke and hid from us Eccles 11.5 Thou knowest not the way of the Spirit 2. The Soule is invisible in being and continuance in the body men heare it speake by the tongue and worke by the hand and goe by the feete as in a Watch the spring within moves the wheeles and wee doe see the point of the Dyall So it is with the Soule wee see it is but how it is we know not It is a Spirit Psal 31. â— Heb. 12.23 and therefore invisible 3. The Soule is invisible at the departure No dying mans soule was ever seene when it went away because it is a spirit Sect. 4 Fourthly Questions answered Quest 1 HOw is God invisible Moses saw him face to face Exod. 33.11 Answ It is spoken by way of comparison God spake with Moses more familiarly than with the people to whom he spake from the Mount Exod. 20. yet Moses stood betweene God and the people Deut. 5.5 God spake to him without a mid-man Numb 12.8 As for his sight of God it was but of his back-parts Exod. 33.23 Hee saw so much as hee was capable to conceive The Prophets had visions Isai 6. Ezek. 1. Dan. 7. not of Gods Essence that the Seraphims cannot behold Isai 6.2 but such apparisions and similitudes as they were able to behold and capable to conceive Quest 2 By what Reasons can you prove God to be invisible Answ 1. The blessed Angels cannot behold him Isai 6.2 much lesse can man
natures 2. That they are holy pure and perfect 3. That they willingly doe service to the heires of salvation Heb. 1. last verse 4. We are to pray for the protection of Angels and in thanksgiving to praise God for them We should be like the Angels 1. To rejoyce at the conversion of sinners Luke 15. 2. To reverence the divine Majesty like the Angels who cover their faces before him Isai 6.2 3. To stand ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. 4. To execute the will of God for the manner as the Angels doe with cheerefulnesse with sincerity without wearinesse 4 Consolation in Angels readinesse Fourthly here I gaine comfort in respect of the Angels five waies 1. In respect of the Angels readinesse they doe stand before the face of God ready to receive a commission to take vengeance on the enemies of the Church or to doe some service for the heires of grace from which number I exclude not my selfe 2. I have comfort in respect of solitarinesse when like Iacob I am alone then the blessed Angels are with me Iacob had the presence of Angels being without humane company Faith is the evidence of things not seene my comfort is I beleeve this though I see it not with my bodily eyes 3. Comfort in respect of my owne weaknesse the Angels are supporters and as nurses to uphold me and keepe me from dangers 4. Comfort in respect of contempt if worldlings contemne me yet God honours me and the Angels guard me and I can oppose them and despise their contempt with this honour 5. Comfort though evill spirits of the worst nature doe maligne me yet the good Angels which are of the best nature are with me and for me Sect. 2 Secondly of their number THe Hoast of Angels is exceeding many twice ten thousand or two myriads Psal 68.18 they cannot be numbred because they are innumerable Heb. 12. Applications 1. The glory of God is in the multitude of his heavenly hoast this requires my admiration 1 Admiration 2 Innumerable are with us 2 Consolation though the like for number be against us this requires consolation 3. When I goe hence I shall have aboundance of society with these innumerable Angels 3 Expectation this cals for my expectation Sect. 3 Thirdly of the office of Angels THeir Office is to stand before God and to execute his will Psal 103. 1. The Angels are imployed in praising of God Isai 6.3 Psalme 103.21 2. The Angels are imployed about man-kinde in the way of punishment or doing good First in the way of punishment to wicked men 1. To blinde them that they cannot see Gen. 19.11 2. To stop them that they cannot goe Numb 22.26 3. To slay them that they cannot live 2 King 19â—5 Acts 12. Secondly the Angels doe good to the godly 1. They defend from dangers Psal 34.8 2. They comfort in troubles Luke 22.23 3. They encourage in duties 2. King 1.15 4. They reveale hidden misteries Daniel 9.22 23 24. 5. They carry their soules to heaven Luke 16.22 Reflexions 1. If Solomons servants were happy that stood before Solomon How happy are the Angels that doe stand before God that I have by faith they have by vision they have both height and delight the height of honour as the great Kings servants and are full of delight and satisfaction in his presence where is fulnesse of joy and pleasures for evermore Psalme 16.15 2. I will not disdaine to doe service to the poorest and lowest Christian The Angels are ministring Spirits to heires of salvation Hebrewes the first and the last verse It is unlawfull to worship Angels but herein it is good to imitate them 3. In my service for God I must not seeke my owne glory the Angel would not suffer Saint John to worship him but bids him worshippe God Revelations 22.9 God will not give his glory to another Isai 42.8 nor should Angels or men take it from him but say not to us Lord not to us but to thy name give the praise Psal 115.1 Sect. 4 Fourthly divers errors concerning Angels 1. SOme held there were no Angels at all 2. Some tell the Hierarchie and orders of Angels so fall to errors and fancies not having their ground from the Scriptures 3. Some held Angels were to bee worshipped Colossians 2.18 confuted Revelations 22.9 See thou doe it not c. 4. It is said the Indians paint the Angels blacke because themselves be so but they be Angels of light 5. Some make them their mediators to pray for them confuted 1. Tim. 2.5 There is one God and one mediator the man Christ Iesus Sect. 5 Fifthly how Christ is called Angell Mal. 3.1 1. ANgels are neare God Christ is nearer being God 2. Angels are beloved Christ is more beloved 3. Angels are glorious Christ is more glorious 4. Angels give glory to God so doth Christ Ioh. 7.18 5. Angels have appeared in humane shape so hath Christ 6. Angels have brought us comfort so hath Christ 7. Angels are called servants so is Christ Jsaiah 42.1 8. Angels are the sonnes of God Iob 1. so is Christ Matth. 3. 9. Angels have freed us from enemies 2. King 5. so hath Christ Luke 1. 10. Angels are beautifull Act. 6. last verse so is the Lord Christ Psalme 45. 11. Angels are very happy so is Christ blessed for ever Rom. 9. 12. Angels love the elect and guard them Christ loved the elect and dyed for them Of the Heavens 1. The divers waies heaven is taken for 2. Of the clearenesse of the heavens 3. Of the height of the Heavens 4. Of the largenesse of the heavens 5. Of the firmnesse of the heavens 6. Of the motion of the heavens 7. Of the heavens dissolution or redintegration Sect. 1 First of the divers waies heaven is taken for 1 THe aiery region we breath in is called heaven the things which live in the aire are said to be of heaven the Clouds of heaven (a) Dan. 7 1â— the windes of heaven (b) Dan. 7.2 the Fowles of heaven (c) Mat. 13.32 2. The elementary heavens where the Sunne and Moone and Starres are Gen. 1.17 3. The Imperiall heavens where the Angels are Mat. 6.9 called the third heaven 2. Cor. 12.2 4. The visible Church Matth. 25.1 Rev. 12.7 5. God himselfe Luke 15.21 Luke 20.4 Dan. 4.26 6. A great height is called heaven Deut. 1.28 Reflexions The first heaven I breath in the second heaven I looke upon the third I doe beleeve In the first heaven are birds and clouds in the second the Sunne Moone and starres in the third are Angels and Saints The first heaven is for my sustentation I live and breath in it the second is for my contemplation I see and admire it the third is for my expectation I strive and waite for it In the visible Church I begin my Heaven in communion with God I have a Heaven below in the
yeerely knowne and by many Foxe told Conclusions Secondly the cause of the Eclips is the interposition of the Moone betweene the Sunne and the Earth 1. As the Moone hinders for a time the light of the Sunne so inferiour things Eclips our joy and hinder grace though for the present they are sensible objects and have a kind of luster and beauty on them 2. If those we shew favours unto shall at any time disparage us remember the Sunne is Eclipsed by the Moone notwithstanding all her light is from it received 3. Let me learne to recompence injuries with favours the Moone darkens the Sunne but the Sunne conveyes light to the Moone and makes it bright and glorious Conclusions Thirdly the Eclips is but a short time 1. We perceive blessings best by their want how welcome is the light unto us after we have beene a little deprived of it 2. How good is God in giving so excellent a Creature as the Sunne and keeping the use of him from us not every day nor weeke and never but a short time 3. The darknesse at the death of Christ was not an ordinary Eclips from the sixth houre to the ninth from 12. to 3. of the clocke Mat. 27.45 The Sunne was then long hid 1. As ashamed of their great wickednesse 2. Or darkned because the Sunne of righteousnesse was Eclipsed 3. Or to shew the darkenesse was to come on the Jewes this Eclips was more then ordinary Fourthly how men doe looke on the Eclips We looke on it not so much with an eye ascending as descending by a bason or pot of water men use to looke upon it 1. As the beholding what is done above Conclusions is to looke in another Element beneath so I am not to looke up into Gods secret counsell for my predestination but descend into my heart whether it be regenerated and changed as men looke on the dyall not the Sunne to know the time of the day 2. When the Sunne is bright shining men take no especiall notice but in the Eclips they then are prying and observing consulting and talking so is it with a Christian if by mutable accidences he be Eclipsed of his excellency for a time then the cause is pryed into and he is most spoken of 3. I looke in water below to see what is done in heaven above I looke to my baptisme with water and there sâ—e my remission by that which water signifies which is the blood of Christ I looke downe there is mans baptisme I looke up there is Gods baptisme I see below what is done above 4. The pot of water which gives me a demonstration can give me a clensing so the same word that gives me light and discerning can give me a clensing refreshing 5. To looke on the Eclips I doe not with a direct view but through a Cipresse or five or by a pot of water I looke with a descent view all wayes are by secondary meanes so in divine mysteries I must use the prospect of the word the teaching of the Minister and learne by experience in use of meanes 6. As it is with him that despises a secondary meanes but gazes on the Sunne in the Eclips doth dazell his eyes and perceives not so clearely as another that uses secondary helpes so he that will have immediate revelations and infusions sliting the ministery proves not so sound in judgement as others who use the meanes Of the Light Having meditated of the Sunne I cause my thoughts to look back to that light which was before the Sunne wherein I consider 1. What Light is 2. What the Light was before there was a Sun Sect. 1 First What Light is LIght is either uncreate or created the uncreate light is God and in respect of his Majesty brightnesse and glory wisedome and knowledge he is called light 2. Ioh. 1.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is light The created light is 1. naturall 2. metaphoricall 3. supernaturall 4. glorious 1. Naturall such was the light before the Sunne and the Moone Gen. 1.14 Genesis 1.3 or the light that is in the Sunne Moone and Starres called lights 2. Metaphoricall is the light of reason and understanding Ioh. 1.8 3. Supernaturall is the light of grace when God shines into our hearts giving us saving knowledge 2. Cor. 4.6 this inward light hath outward manifestation by godly actions which are called light that shines among men Mat. 5.16 4. The light of glory is the estate of glorified soules in heaven there the Saints are said to be in light Col. 1.12 Sect. 2 Secondly What the Light was which was before the Sunne THe learned have divers opinions of it one thinkes it was a spirituall light another thinkes it was the Element of fire a third thinkes it was a bright cloud another that it was a dispersed light put after into the Sunne another thinkes it was a great light which could not bee beheld now whole but after dispersed A light it was but how it moved how it was placed the scriptures are silent we may be too curious to search and take great paines to lose our labour Quest 1 Seeing the light is from the Sunne how could there be three dayes before the Sunne Answ First there is a primary cause of the light and an instrumentall the primary cause is God he can give light to the day without the instrument Secondly we must distinguish betweene the creation and the gubernation of the world in the first creation God made a light to divide the day and the night in the gubernation of the world the Sunne doth give the light Quest 2 What is the benefit of naturall light Answ First it discovers things in their formes dimensions and colours Secondly it cheares and comforts the creatures here below Theeves doe hate the light and those which have sore eyes doe shunne it and Owles and Bats doe hide themselves from it Theeves doe hate the light not simply but accidentally because it discovers their evill deeds and sore eyes are weake and cannot behold that they rejoyce in the Owles and Bats are night birds and though they shun the day-light yet they like the moone-light Thirdly light is for action wee worke in the light in the darke we are unfit for action and like the Egyptians sit still Object Some workes are done in the darke as thefts murders and adulteries Answ The workes of darknesse are the baser workes the excellent workes are done in the light Quest 4 What is the benefit of the vicessitude of light and darknesse and the change of the day and night Answ 1. The night makes the day more pleasant to us when it comes 2. The night drawes men to a constant resting both they and their servants 3. The wild beasts by night seeke their prey 4. By this meanes time is measured Conclusions 1. God is the cause of causes Hee is not tyed to secondary meanes he can giue light without the Sunne 2. God
some people have places of eminence others are more obscure and retired Conclusions 1. If waters bee governed by the Moone it may teach us not to despise government it is nature that is refractory grace submits 2. United forces are strong many droppes make a Sea and carries great ships 3. Let me pray for the waters of the Sanctuary the saving graces of the Spirit that I may be cleansed from my naturall pollutions for water cleanseth that my tentation may be allayed in respect of their heate water cooleth that I may be made fruitfull in all goodnesse water causes fructification thus I have a little digressed from the moone to the waters it being an element I am much conversant withall So much of the Moones regiment Of the Starres 1. Of the time of their creation 2. Of their exceeding greatnesse 3. Of the multitude of the Starres 4. Of their use and service 5. Of the glory of the Starres 6. Other Questions resolved concerning Starres Sect. 1 First Of the time of their creation THe Starres were created in the beginning of time in the fourth day of the world Gen. 1.16 1. The Starres are ancient yet usefull they do keepe their vigor and brightnesse to this time to teach mee if I live to be old to flourish in my age to keepe my vigor and zeale 2. The fourth day after the creatures beganne to come to order then the Starres were made to teach me this that at the first I am but a confused Chaos then comes conviction as the first light but when I come towards perfection endeavour to separate my affections from my sinnes and there is a Firmament of heavenly mindednesse in my upper region now there is knowledge and judgement and sanctified reason set up by the Lord to shine orderly in my hemisphaere as the Sunne Moone and Starres Before the fourth day there was a light for the day but none for the night Now lights are made for the dark to teach me now there is no time but I should behold Gods workes I may in a darke night see the army of heaven above my head and so take occasion to praise my Creator The fourth day were Lights made there was light before but now more excellent and durable lights Let my last workes be my best and my progresse be such that my conclusion be most excellent and honourable The fifth day the Starres were made now if a man be within doores there is a Candle if he go forth there is Starre light God loves the prosperity of his creatures day and night have we externall light from Heaven I desire a perpetuall spirituall light from the God of Heaven Sect. 2 Secondly of the greatnes of the Stars TO leave all Astronomicall conjectures I may conclude the Starres are of an exceeding greatnesse else it were unpossible to see them they are so farre above us Applications 1. Greatnesse and Goodnes may be together God is great and good so are the Stars so have some men bin great and good as Iob David Iosias such men are honourable alive and being dead men speak of them and their goodnes both together 2. Cron. 32.32 2 Chron. 32.32 2. The Stars are great in quantity yet do seeme smal to the beholders so are the godly great with God smal in account of the World greatly dignified with heavenly graces protected with Angels yet slighted of the World and of little account 3. The Stars are small to our sence yet great to our reason the senses are no fit Iudges of the things a far off or aboue us he that walkes by sense only is a sensuall man he that is guided by reason is a rationall man hee that hath the light of faith excels them both Sect. 3 Thirdly of the multitude of the Stars THey cannot be numbred Jer. 33.22 If we looke up we may behold the army of them and conclude they are exceeding many But how many that exceedes our humane capacity here the best Arithmetician is at a non-plus Applications First seeing I cannot number the Stars for t is impossible it is my wisdome to number my dayes for that is profitable to humble and weane my heart from pride and wordlines 2. As the multitude of Stars discovers to us our impotency so it discovers both Gods wisdome and omnipotency his wisdome Psalme 147.4.5 verses Hee counteth the number of the Starres and cals them all by their names his wisdome is infinite his power Iob 9.9.10 he doth great things and unsearchable yea maruailous things without number these considerations are raysed on his making of the Stare 3. It may comfort us in this that many shal be saved Gene. 22.17 Beleeuers shal be as the Stars for multitude Though compared with Reprobates they are a little flocke yet in themselves they are innumerable 4. The spacious Heavens are al over bespangled with Stars to shew the perfection of Gods workes with glorious ornaments and it shewes Gods bounty to us below which at sea and land every where enjoy the stars for profit and delight Sect. 4 Fourthly of the use of the Stars FIrst they are for ornament 2. They are for distinction of day and night 3. To shew the seasons of the yeare 4. They be signes of weather 5. They have an influence on the inferiour things here below Considerations applicatory First the Stars are for ornament and ornaments are for welbeing and do come from riches First God gives a being then a welbeing he gives a being in grace and sayth to the Soule live then he gives endowments and comely ornaments Ezek. 16.11 If once I have a being in grace I shall have an honourable being at the last therefore I must hope and waite 2. I am to admire Gods riches and bounty hee hath made for himselfe and doth enioy the Heavens earth and the seas with all their ornaments Rich men have great variety and every roome is furnished wee admire them too much lâ—t us admire Gods magnificence and riches his royalty and bounty in all his workes 3. Ornaments are not unlawfull Solomon had his Throne with carved Lyons by the stayes which were for ornament soft rayment may be in Kings houses Ioseph had a party coloured coate Gen. 37.23 and a ring and a chayne of gold Gen. 41.42 people may use them according to their dignity These Cautions are needfull 1. That they be rather cast on us by some act of Gods providence not eagerly cared and sought for 2. That we avoid garishnes and neglecting modesty 3. That we in cost on them exceed not our abillity 4. That we mind them not so much as we do the inward graces and ornaments of the soule 5. That we take the ornament God gives that wee take heed of the pride God hates 6. That every day wee be not brave like Dives we that are inferiour people 7. That we lay them aside in times of humiliation Exodus 33.4.5 verses Secondly The Stars are for distinction of day and night the
regard them not so the preacâ—â—â— doe exercise their function though some regard 〈…〉 8. The stars are most honoured of the Astronomers and learned that know their vertues influences operations so Preachers are most honoured of them which doe know the dignity of their calling the end of their ministry the necessity of preaching the benefit that is gained by their labours 9. When the Sun appeares the stars do then vaile their glory so the true preachers give glory to Christ and lay aside their owne glory The Disparity 1. The starres are made of pure matter and contiue the Preachers be made of composition and dye and have succession 2. The starres teach by the eyes the Preachers teach our eyes by example our eares by doctrine 3. The starres keepe a great way above us the Preachers eate and drinke and converse with us 4. The starres put no difference betweene good and bad but shine equally to all but the Preachers do make a difference betweene the pretious and the vile Ierem. 15.19 and teach the people to distinguish as it is Ezek. 44.23 5. The Starres have a concordiall harmony but preachers sometimes dis-agree Acts 15.29 Quest 7 Wherein should all Christians be like Starres Answ 1. No be heavenly minded to have our conversation above the starres are heavenly 2. Not to envy one another the little starres doe not envy the great ones 3. To stand for the truth when it is opposed the little starres doe shine in the darke 4. To keepe our places without aspiring or negligence the starres abide where God hath placed them and keepe their courses 5. To doe good to them a farre off the starres doe communicate their light to us though they be exceeding farre above us Quest 8 Which be the Planets Answ 1. Luna the Moone which is next to us her race is finisht in twenty eight dayes 2. Merâ—urius which accompanies the Sunne and is never but thirty degrees from the Sunne 3. Venus a bright star her course is 348 daies 4. Sol in the middest of the Planets his race is runne in three hundred sixty five dayes and sixe houres 5. Mars a hot and dry Planet his course is two yeares 6. Iupiter hot and moyst his course is twelve yeares 7. Saturne cold and dry the highest of all the rest his race is thirty yeares Of the Aire 1. Of the clearenesse of the Aire 2. Of the softnesse and pliablenesse of it 3. Of 〈◊〉 largenes and unive sallity of it 4. Of the usefulnesse and commodity of it 5. Of the continuance of the aire 6. Questions resolved Sect. 1 First Of the clearenesse of it THe Aire of it selfe is cleare and pure of a thinne and invisible nature when we say the aire is clarified and purged it is not from any malignity that is in it selfe or any pollution but it is from the addition of fogges and vapours which by exhalations arise from the earth into the pure aire The lower reigion of the Aire is not so cleare as that above yet the aire is all one simply and singly pure and cleare as the Cristall Conclusions 1. Pure is hee that made the Aire 1 Iohn 3 3. God is pure yea so pure that in comparison of â—od Coeli non sunt mundi the heavens are uncleane in his sight 2. I am impure although the aire be pure impure in my nature Iob. 14 4. impure in my life therefore am commanded to cleanse my selfe 2. Cor. 7.1 3. I sucke in the pure aire why should I not labour for purity and so answer the pasture I feede in 2. The Religion we professe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure Religion Iames 1.27 3. The Catholicke Church we in our Creed beleeve to be holy 4. The ordinances are for this end the Word and Sacraments the whole Church liturgy all reading meditations godly conference tends to this end none will deny this unlesse some unclean spirit or unclean person 5. No impure person shall attaine to happines Revel 21.27 Sect. 2 Secondly of the softnesse and pliablenesse of the Aire EVery winde moves it and every substance causes it to give place it yeelds to every thing and seldome resists any thing Conclusions 1. It is excellent when purity and pliablenesse do meete together to be soft tender-hearted and pliable to that which is good and of a yeelding disposition 1. It is commanded Tit. 3.2 Ephes 4.32 2. It is commended Ier. 35.14 3. It is rewarded Gen. 13.14 15. After Abraham had yeelded to Lot God came to him and gave him all the land of Canaan We must yeeld 1. To the commands of God Psal 27.8 Titus 3.1 2. To the commands of men which crosse not God 3. To taxes imposed though we might argue against them Matth. 17.27 4. To the weake 1. Thes 5.14 5. To Gods disposing providence 2 Sam. 15 26. We must not yeeld 1. To Idolatry though secretly tempted or strongly urged Deu. 13.6.7.8 2. To mens commands which crosse God Act. 4.19 3. To the examples of the wicked Ephesians 5.7 ver 4. To Sathans tentations 1. Peter 5.9 verse Againe we must yeeld 1. To God for his owne sake 2. To men for the Lords sake 3. To the passionate for peace sake 4. To the weake for Conscience sake 5. To the poore for their needs sake 6. To them that offend us for mercies sake To yeeld 1. To the good that we may incurage them 2. To the bad that we may silence them 3. To friends that we may rejoyce them 4. To enemies that we may win them 5. To all that we may edifie them Againe not to yeeld but withstand 1. The Apostates that we may shame them 2. The Hereticks that we may convince them 3. The Schismaticks that we may regaine them 4. The Innovators that we may escape them 5. The beastly prophane that we be not corrupted by them Sect. 3 Thirdly of the largenesse of the Ayre IT hath a large Circuite a spacious being yet limited if we go up to the Clouds t is there if we descend to the vaults and Caves of the earth t is there if you goe beyond the Seas t is there it hath a kind of vbiquity God our Consciences and the Ayre are every where present shut the Windows barre the doores never so close draw the Curtaines together yet these three cannot be kept out Conclusions 1. If the Ayre be present every where much more is God the Ayre is limitted his place but God his center is every where and his circumference no where the Heaven of Heavens cannot contayne him he is in Heaven in his Majesty 1. King 8. in Earth by his providence in Hell by his judgments his omnipresence should teach me reverence and sincerity 2. The Ayre is like to God in this t is present every where but seene no where 3. The Ayre in some places is darke and terrible in some places light and comfortable So is God to some terrible in his judgements to some
let they blesse God for the good aire and the good creatures which with good conscience they have used having taken their libertie and not abused it Quest 7 Doe some erre on the other side in going too often abroad as they say to take the aire Answ As the Foxe goes to take a prey may himselfe bee taken of the dogges so some are taken captives of pleasure a man is in hold though he be tyed with a golden chaine These men erre 1. That finde time to goe out of the City for aire but finde not time in the City to goe to Church 2. That being poore and their families want 3. That being abroad fall to gameing or drunkennesse or excesse 4. That minde not nor speake of God and his works in their refreshings 5. That suffer not their wives children to be refresht but are all for themselves with their companions 6. That are too lavish in expences by vaine-glory or liquorish appetites sweet mouthes as we call them 7. That take the aire for pleasures sake not for healthes sake men doe not whet a knife but for use 8. That working hard on the weeke daies do take the Sundaies to be daies of sensuall pleasure feastings drinkings and excesse 9. That over worke and over watch their servants to maintaine their pleasures and expences going abroad 10. That so accustome themselves to take the aire take their pleasures that their hearts are stolen away and their trades and callings be as bonds and cords burthens and as prisons in stead of being refreshed these men are spoyled So much of the Aire A Postscript concerning the Aire 1. I see there is no vacuity in nature every vessell is full of aire or of other materials 2. My head is in the aire which is the first heaven my eyes looke up often to the element the second heaven O that my heart were more often with the Lord in the 3 heaven that I might set my affections on things above Col. 3.1 and have my conversation in heaven Phil. 3. 3. The aire is the meeting place of the Lord Christ 1. Thes 4.17 and the Saints as St. Paul saith we shall meet the Lord in the aire id est the last living Saints if the aire doth so much refresh us now what shall then the refreshing bee then is the time of refreshing Act. 3.19 Tempora refrigerationis 4. I cannot live a naturall life without the Aire but the life in heaven needes it not there needes no Temple for worship Sunne for light or aire for breath then God will be musicke without instruments sweetnesse without sugar wealth without money health without food and life without the aire Quest 8 How dark was the aire 3 daies amongst the Egyptians Answ So darke that the thicknes and fogs were felt sencibly Exod. 10.21 Quest 9 What were the consequences thereof Answ 1. It is probable the Candles could not pierce it Ful of obscurity Read Wisdom 17. for it was tenebrae caliginosae 2. They remained in their places as in chaines 3. They were horribly affrighted 4. Their terrors it is probable 1. Kept them from sleeping 2. Caused fainting and sowning 3. Brought famine and death to some 4. They were more terrible to themselves than the darknesse 5. This was an earnest of darknesse to come Of the Clouds 1. Of their cause and production 2. Of their progresse and transmigration 3. Of their successe and renovation 4. Of their kindes and variety 5. Of their usefulnesse and service 6. Of their dissolving and dissipation 7. Of the Raine-bow in the cloud 8. Resolves concerning the clouds Sect. 1 First of the cause and production of the clouds THe prime cause is God the instrumentall cause is the Sunne the Sunne hee raises out of the water vapours and out of the earth exhalations A vapour is a watry thing The Clouds are called vâ—pors Psa 135 â— â—aciens â—t â—scendunt vapores â—b extremitate terrae an exhalation is an earthy thing yet is not earth vapours have a warmth and moysture and rising in the middle Region of the arey which is cold become more thicke and are clouds exhalations being hot and dry come not to clouds but to meteors and if they prove clammy and cling together and become fiery they have divers formes and apparisions in our sight so then the clouds are produced of moyst vapours drawne up by the Sunne or Planets which appeares set a saucer of water in the hot Sunne-shine it will in short time be drawne up now that which was something is not annihilated Considerations 1. Two contraries may agree for a common good the Sunne and water produce the Clouds some men are of contrary dispositions and cannot agree yet in advancing the Gospell maintaining the truth releeving the poore let them joyne in this and be like the Sunne and the water which differ in nature yet meet and do good together 2. I learne to deny my naturall disposition to obey the higher powers the nature of the water is to descend but by a heavenly influence it ascends I will deny my selfe in that may offend a weak brother equall to me and will not be refractory in an indifferent thing to yeeld to my superiour which is above me 3. I see what a sweet influence doth it causes the vapors to come from below and mount up on high a sweet disposition gaines a voluntary service let me shine on them below me with the beames of favour and warme them with kindnesses and winne their affections then they will beginne to bethinke themselves of motion toward me and I shall prevaile with them more than by a sterne carriage threats or stripes Sect. 2 Secondly of the progresse of the clouds THey have their progresse in the middle region of the aire the aire hath 3 regions the highest is very hot being next to the elemeÌ„t of fire there are generated commets blazing-starres the lower region is by reason of the reflexion of the Sunne beames of a temper somewhat warm * By reason the Sun leaves us at night here are dewes frosts â—oare frosts mists c. The middle region there the cold is kept in and the reflective beams of the Sun reach not to it there is the place where the clouds have their residence and walke their circuit ConsideratioÌ„s 1. As soone as the clouds are produced they have their progresse all things are ful of labour I learne from them not to stand still Homo ad molestiam editur ut scintillae prunarum in altum evolant Iob 5.7 Man is brought for to travaile as the sparke of the hot coale flyeth up hastily we are produced we have a progresse and shall come to a dissolution like to the Clouds dust wee are and to dust wee shall returne when our progresse is finished 2. The cloudes are carried on the winges of the wind to their places appointed so am I carried by the providence of God to those places where I
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
reports that encreases jealousie Quest 4 What lessons may we learne from the fire which fel on Sodome Answ 1. That God is just as well as mercifull 2. Strange sinnes bring strange punishments 3. The equity they burnd in lust first and then were burned with fire 4. Voluptuous living hath a smarting conclusion 5. Vniversality of sinnes brings universall destruction 6. Those which cannot abide to be reproved must abide to be punished 7. We should take examples least we make examples Quest 5 How is Gods word like to fire Answ 1. The fire gives light so doth Gods word Psal 19. 2. The fire gives heat so doth the word 3. The fire in his place rejoyces so doth the word rightly applyed Ier. 15. Job 23. 4. The fire consumes the combustible stuffe so the word consumes our sinnes and lusts 5. The fire changes some things and drawes some things to it so doth the word change us and win us and turne us to his owne likenesse Quest 6 How are the judgements like fire Answ 1. Fire is terrible when it is cryed fire fire so Gods judgements are terrible in the threats 2. Fire it impartiall so are Gods Judgements 3. Fire consumes so doe Gods judgements 4. Fire torments men so doe Gods judgements 5. The spoyle that fire makes is reported a farre off from the place so Gods judgements are heard of and famous for report and record 6. When fire is cryed and kindled men doe remove their Goods and cast water on their neighbours houses or flye away so in the threatning and beginning of judgements it is wisedome to pray and to give almes to lay up treasure in heaven to weep for the sinnes and miseries of others to the from the sins of the time unto the name of God to the throne of grace 7. When wee see the flame a farre wee beginne to bestirre our selves so the judgements on neighbour nations should now awaken us 8. The mining sunder ground are least perceived and yet most terrible sudden and inevitable so inward spirituall judgements are least perceived and most dangerous 9. As those that kindled the fire are worthy of our hatred and those that quenched it are worthy of our love so the wicked that procure Gods judgements are worthy of most hatred and the godly that preserve us from them or by their prayers remove them deserve most love Of Meteors 1. Of the names of Meteors 2. Of the matter whereof they are produced 3. Of the time when they doe appeare 4. Of the various formes and shapes of them 5. Of the place where they are Sect. 1 First of the names of Meteors A Meteor is taken more largely or more strictly Largely all vapours exhalations clouds windes tempests haile snow are Meteors Meteora is first things ingendred Secondly in the aire Thirdly unperfect things ingendred imperfectly in the aire strictly it is either from vapours arising from the water or exhalations from the earth or both so growing hard and clammy are called Meteors in the aire Sect. 2 Secondly of the matter of them FIrst negatively of what they are not Secondly affirmatively of what they be Negatively They are not of fire nor of aire and so are of unperfect mixture for the perfect bodies are either simple compounded of the foure elements The Meteors are not of fire for the fire consumes them and doth not produce them the fire I meane the elementary fire is so thinne it cannot be altered and made thinner if the fire were thicker it would become hot aire neither are Meteors made of aire for if aire were made thinner it would turne to fire the exhalation then is not from aire nor fire Affirmatively Meteors have their production from the Waters and Earth from the waters do arise moyst vapors from the Earth arise exhalations more hot and dry and are more thin and pierce the Ayre ascending up more free then Vapors to the place where they are fired and consumed and t is probable that Meteors are rather exhalations then Vapors As there be seene some at Sea it may be they arise from vapors or from some Isles of the Sea or exhalations may be drawne from Fleetes of ships and great Navies this is but conjectures wee must leave many causes in nature to the God of Nature who onely knowes them Sect. 3 Thirdly the time when Meteors appeare NOt in the heate of Summer for then the Sunne is strong on the earth in his heate and consumes the matter whereof the Meteors are formed Not in the deepe of Winter for then the Sunne is so farre distant that t is not so operative to raise the exhalations up into the Ayre But the Spring and Autumne is the ordinary time As for the Star that did lead to Christ in the deep of winter it may be the Countrey is temperate or it was an extraordinary Meteor or Starre for speciall use God can throw the reines on natures necke yet keepes the bridle in his mouth hee can worke by secondary meanes and without them Sect. 4 Fourthly of the various formes and shapes THe formes of Meteors are according to the quantity or quality if the quantity be very great it is not carried up to the upper Region of the Ayre when the grossenes and heavinesse is the quality of it but if the quantity be great and the quality be thin and light it goes to the upper Region and there is fired And to proove that great quantity is exhaled up in the Meteor it appeares in some Comets or blazing Stars which continue many dayes after they be fired before they be consumed which argues there was a great quantity that lasted so long Sect. 5 Fifthly of the place of Meteors THe place is to be considered two wayes First the place of their production Secondly whither they ascend 1. The place of their production is not farre North for that is too cold nor yet in the South for there the Sun beames are too hot but that part of the earth which is like the Spring and Autumne all the yeare there are most Meteors Vnder the Equinoctial line are none nor in the two extreames but in the temperate Climat there they arise 2. The place whither they ascend t is to the upper Region for the middle Region wanting the reflexion of the Sunne beames is extreame cold In the lower Region is Frosts and Mists in the middle Region Clouds and raine in the upper Region Comets and blazing stars Conclusions applicatory An Hypocrite is like unto a Meteor First a Meteor is raysed from the Earth yet is not earth So an Hypocrite is raysed in the Church yet is not of the Church They went out from vs saith St. Iohn but are not of us he is not of the true Church of Christs mysticall body 2. A Meteor hath an ascent yet is not heavenly so an Hypocrite may be advanced yet not of an heauenly disposition 3. An Hypocrite may make more shew than a true Christian as a meteor may blaze
the senses be in the Head Section 1 First the Head is obvious most seene IT being placed on the bodie high things we soone perceive as a hill or mountaine or tree so presently wee looke on the face and espie frowning or smiling deformitie or beautie Conclusions 1. There be three Heads Mysticall Politicall Naturall Mystically Christ is the Head of his Church which he hath redeemed Politically the Prince and Governours be Heads So are Masters of Families the Heads of their Families Naturally the Head of the body is the Head and Chiefe As my mysticall Head is obvious not onely to the Angels and Saints in heaven by vision but to the Saints on earth by Faith Heb. 2.9 Wee see Iesus Crowned c. So is my naturall head to all Spectatours As I am the Head of a Familie I am obvious to GOD who sees my faylings and forgives mee to my Conscience who sees and checkes me to men who see and censure mee 2. My Governours as Heads Politicall are obvious God give them Grace to be good examples then wee the people may looke on them and learne vertue and godlinesse wisedome and moderation 3. LONDON is an Head Citie as the Head of Aram was Damascus Esay 7.8 And a Citie obvious to the Land O that they might see here Pietie and Godlinesse Temperance and Justice and lesse pride riot and wantonnesse Section 2 Secondly the Head is honourable and the members are honoured for the Heads sake THE Naturall Head is honourable so is the Politicall 1 Pet. 2.17 Kings must be honoured 1 Tim. 6.1 Masters must be honoured but Christ who is the mysticall Head of his Church he is to be honoured above all Conclusions 1. Loftie lookes will not honour my Head but Wisedome will make my face shine Eccles 8.1 And modest cariage to men and devotion to GOD is the exact way to make my head comely and honourable 2. As a Governour and Head of a Familie my honour is to give example of Pietie moderation diligence mortification patience and zeale 3. I raise my thoughts to Christ who is most excellent in dignitie and honour he that is Head of the Church is the most excellent 1. The Politicall Head is subordinate he is absolute and independant 2. Men rule those that have a present being Christ is Head of them departed and of them yet unborne 3. Men are Heads by Government Christ is Head by Influence 4. Men governe often uniustly but Christ alwayes righteously he is most honourable Section 3 Thirdly the Head is united to the Body The Anatomists say in the Head and necke be 125. muscles there is a neare and strong and inseparable union betweene the head and the bodie There bee foure Unions considerable 1. A Naturall betweene the head and the body 2. Matrimoniall betweene man and wife 3. Divine betweene the two Natures of Christ. 4. Mysticall betweene Christ and his members Conclusions 1. My feete and toes though farthest off are united to my Head being members 2. If I be a hundred miles distant yet I am united to my wife in the Matrimoniall bond 3. Christs God-head and Manhood make one Christ as soule and bodie make one person 4. I am Mystically united to Christ though he be in Heaven and I on earth Section 4 Fourthly the Head conveighes Influence to the rest of the body All the nourishment is received into the head and so conveighed to the members the head lookes out takes care for the whole bodie so in the Politicall or oeconomicall Head Dignitie and Dutie are copulatives Conclusions 1. Not to envie them in Dignitie they have honour but accompanied with cares and great accompts 2. To love my Governours and to labour to preserve their lives credits and comforts from them I have direction and protection let me returne my prayers love and service 3. I will shunne irregularitie t is Iesuiticall and Brownisticall I must learne to submit where men crosse not God In things indifferent their part is to direct mine to obey 4. Christ is the Head a quickning Spirit 1 Cor. 15. Iohn 1. Of his fulnesse we all receive All good desires motions inclinations all Grace and goodnesse life and spiritualnesse is derivative from this Head Who is blessed for ever Section 5 Fiftly the Head is sensible All the senses are in the head though not all onely in the head for the touch is all over the bodie Conclusions 1. Christ our Head is sensible in their troubles Of old he was troubled with them Esai 63.9 And in the New Testament he saith to Saul Why persecutest thou mee Acts 9. 2. Godly Governours are sensible of the estate of their people as David 2 Sam. 24.17 What have these sheepe done Let thy hand be against mee and my fathers house 3. The Naturall Head is sensible of the wrong done to the members the Tongue will speake the Eie will weepe the Eare hearken for a remedie So much of the Head Of the Eyes of man 1. The cause of Seeing 2. The benefit of the Sight 3. The miserie of Blindnesse 4. The gracious employment of the Eyes Section 1 First Of the cause of Seeing THE Naturall cause is from the spirits comming from the Optick Nerves into the Apple of the Eie wherein there is a Crystalline humour which receives as by a mirrour the kindes of colours and the figures numbers motions of bodies The Nerves of the Eie are seated betweene the place of the Originall there is a meeting like the forke of a tree and the spirits meete together so the Obiect is one otherwaies all things would seeme double to us Anatomists say there are six inner parts of the Eie 1. The Fat which is placed above the Eie for to defend it from cold to keepe it from the hardnesse of the bone and to fill up the distance of muscles to further the quick motion 2. The Glandule is seated in the upper part of the Outer Corner lodged in the Fat and full of moisture to helpe the Nimble motion 3. The Nerves being in Number six whereof foure be straight and two Oblique or winding 4. The Tunicles are six in number The first Adnata membrana the utmost pannicle which cleaves to the Eie and makes it firme The second is Cornea t is firme and bright The third is Vvea which some count the fourth thinne Membrane wee see our selves in the Apple of ones Eie from the hole of Vvea The fourth is Membrana Pupillaris the membranous Circle compassing the Ball or Apple of the Eie The fift a Cristalline humour The sixt like a spiders web 5. The Humours There is first the watrie humour secondly a crystallick humour the third is like moulten glasse exceeding the other two in quantitie 6. The Vessels of the Eie either externall from the veines that nourish the Eie or internall from Chorion and Cerebellum there be two Nerves appointed for the Eie one for sight called Opticus the other for motion called Motorius And now I