some probability to pay their Debts and so for a time save their credit But if they have no good ground to pay debts due already it is but injustice to make a shew to be trusted farther it is just to strike saile Of Life 1. What Life is 2. Of the life of Creatures 3. Of the life of God 4. Applications to edifie 5. Questions answered Sect. 1 First What Life is LIfe is to have motion and activenesse opposed to deadnesse and lumpishnesse There is a living Spring a live Tree a live Man Life is operative aâ—d excellent a live worme is more excellent than all the Gold in the World though gold be more usefull A live Dogge saith the wise man is better than a dead Lyon one live soldier is more excellent than an Army of the dead and slaine It was the live Child that tâ—e two Harlot strove about it is life that wee all strive to maintaine and prolong life is as the first figure in Arithmatick number as much as you will it is the greatest Sect. 2 Secondly of the life of the creatures THere is a vegetive life of Trees and Roots and Hearbs part in the Earth part in the Ayre there is a sensitive life of Beasts Fowles and Fishes there is a rationall life of Angels and Men the Angels life is most excellent of all Creatures being spirituall holy without wearinesse or want or labour or misery a glorious and immortall life The life of man hath three degrees first in the wombe secondly in the world thirdly in Heaven The life in the wombe is secret in the conveyance and secret in the continuance Ecclesiastes 11.5 The life in the world is a life of action Rom 2.6 The lâ—fe in Heaven is a life of vision or contemplation John 17.24 Matth. 5.8 Then shall we be as the Angels Mat. 22.30 which doe behold the face of God Mat. 18.10 The life in the wombe is secret and little can be said of it The life in the world is either common to all being a life of nature or speciall to the Saints called a life of grace Of the the life of Nature The life of Nature is exercised about such things as the strength of Nature can act All men attaine not to the same operatioâ—s nor is the same man alwayes alike some men excell others in their actions and the same man excells himselfe in time by exercise and experience This naturall life is exercised in the severall faculties of the soule as Understanding Will Memory and Affections Some by study and industry attaine to the knowledge of the heavenly Spheares and celestiall Orbes whi h we doe call Astronomy Some have knowledge of the terrestriall Globe which is called Geography These say that the World is divided into foure parts Africa Asia Europe and America Some attaine to Arithmaticke others to Musick instrumentall and vocall and excell the melodious birds Some attained to Printing after they had long used Writing First men wrote on ashes with the Finger as some report then on barks of Trees with Knives then on stones with Iron then on Parchment with Canes lastly on Paper with quills Their Inke at first was the juyce of a Fish then the juyce of Mulberries then they used Chimney-soote now men use Gumme Gaules and Copperas Man in this life of Nature acts on the Stage of this World divers acts of Wisedome Art and Invention many Martiall inventions and warlike exploits rares Cures in Physick and shews great cunning in Navigation policy in governments curious Art in Workmanship profoundnesse in Rethoricke deepe Arguments in Logicke I give a Compendium it requires a Volume Of the life of Grace The life of grace none live but those that are quickned from a spirituall death Ephes 2.1 Naturall men are spiritually dead When God converts a soule hee puts a new life into it that now a man lives to God intentially spiritually and constantly 1. Intentially a man intends and purposes to live to God whose servant he is 1. Cor. 6.20 2. Spiritually this life of grace is godly and religious holy heavenly and spirituall Rom. 8.1 This life of grace makes them spirituall minded and affected spirituall and heavenly in duties as in prayer hearing reading and receiving the Sacraments c. 3. Grace makes us to live to God constantly against this life of grace heresies nor afflictions nor pleasures can prevaile Acts 11.23 they cleave fast to the Lord. A man that lives to God would not change the condition thereof with a worldly man though he were a Lord or Prince This life of grace is a life of knowledge which doth change him 2. Cor. 3.18 A life of joy which doth strengthen him Nehemiah 8.10 A life of hope which doth purge him 1. John 3.3 This life of grace is most excellent most honourable and most comfortable 1. Most excellent in conveyance they have it derived from Christ He is the fountaine from whence spirituall life comes Prov. 12.26 Psal 16.3 It is the life of the most excellent persons This life makes Gods children excell others others live onely a life of nature but they live a life of grace they have grace to restraine them grace to renew them grace to comfort them grace to strengthen and quicken them 2. The life of grace is most honourable Two things doe bring honour one to doe that is hard the other to doe that which is profitable Hee that lives a life of grace doth hard things he subdues himselfe workes out his salvation increases dayly his assurance edifies his brethren and in this imployment is honourable He that lives to God is one of his servants hath admittance into his favour is beautified with graces and vertues such honour have his Saints 3. This life of grace is most comfortable the comforts of naturall men are but as the light of the Moone inferiour at the best and alwayes mutable Those which doe live to God are neare him and the light of his countenance shines upon them And hence it is that they have more joy than worldly men Psal 4.7 They have communion with God this makes Heaven joyfull their actions are godly and be as seeds of joy they are the most comfortable people and have the greatest grounds of joy they have a sweet possession and a large reversion Of the life of glory The life of grace ends in a life of glory the people of God shall be glorious and shine in the Kingdome of their Father This life is called Eternall life Marke 10.30 Iohn 3.16 This life the Scriptures reveale we are to beleeve it as an article of our Creed we beleeve everlasting life were there not such a life the professors of the Gospell and the Martyrs had beene of all others most miserable 1. Cor. 15.19 The Heathen Poets ghessed at it comparing it to the Elizean fields This life of Glory is a blessed life having the enjoyment of God the chiefe good the onely good There is joy pleasures riches
rest blessed company there is no interruption of happinesse no sinne no sicknesse no want no sorrow no teares 'T is a glorious life Sect. 3 Thirdly Of the Life of God THe Life of God is essentiall God is life This life is eternall independant full of joy and felicity the fountaine of life all life is derived from him both naturall * Iohn 1. spirituall * Ephes 2.1 and eternall * Rom. 6. ult The testimonies of Scripture Deut. 32.40 I live for ever Psal 42.2 My soule thirsteth for God for the living God Dan. 6.20 The servant of the living God 1. Thes 1. â— To serve the living and true God Heb. 3.12 To depart from the living God Heb. 10.11 Sect. 4 Fourthly Applications to edifie 1. EArnestly to desire the living God to thirst after him Ps 42. A thirst hath three things first a vehement desire Secondly a present supply Thirdly a little will not satisfie We must desire to enjoy the living God with a great desire a restlesnesse till we injoy him and have the light of his countenance to shine aboundantly upon us 2. We should adhere and cleave to the living God Heb. 3.12 Never depart from him who is the fountaine of life we must cleave to him by faith and not depart from him by infidelity 3. To take heed we provoke him not to wrath hee is not as the dumbe Idols nor as the earelesse magistrates he is the living God lively to pierce into our hearts to finde our faults and lively to punish us 't is fearefull to fall into his hands Heb. 10.31 4. To learne to trust in him for a supply of al our wants t is the living God that gives us all things we doe enjoy 5. To labour for his favour which liveth for ever great mâ—n die their servants are left to shift for themselves but this Lord lives for ever and when his servants end this life he gives them eternall life Rom. 6. last verse Sect. 5 Fifthly Questions resolved Quest 1 WHy doe men so much desire naturall life Answ 1. Because all honours and pleasures are of no worth unlesse we have life 2. Nature abhorres a dissolution 3. Life is a blessing promised in the word 4. Life is our time to lay our foundation for happines Quest 2 What course shall a man take to make his whole life hereafter more happy Answ First let him get more holinesse for holinesse and happinesse are copulative Revel 20.6 Secondly let him learne Gods providence and be perswaded all shall worke together for the best Thirdly unloose his affections from the world and set them on God Quest 3 Doe not learned men live a life of grace Answ The Regenerate doe and none else the second Adam quickens none but his members of his mysticall body Quest 4 Which is best a life of action or of contemplation Answ The life of action for doing is better than knowing we must be judged according to that we have done in the flesh not according to our speculations Quest 5 What is the best remedy of a livelesse and lumpish disposition Answ 1. To consider the evill of it it disgraces religion dis-hartens others and makes us unserviceable and disposes us for tentation distrust and despaire 2. Consider the benefit of a lively and cheerefull condition it makes us strong to performe duties it sweetens our life and heartens our brethren and makes others to approve of our religion 3. There must meanes be used to be quickned thinke how happy we were in a cheerefull temper endeavour to regaine that estate by earnest prayer lay to heart Gods promises Gods presence and rewards the example of the Martyrs their zeale and courage the force of their faith the invinciblenesse of their patience their contempt of the world let us warme us at their fires Quest 6 How may we come to live better Answ 1. We must be more base in our owne eyes and â—iâ—â—e affected with our sinnes 2 More often to lift up our hearts to God 3. To make it our maine worke to please God 4. To prepare better for holy duties 5. To out-grow our personall infirmities 6. To be perswaded we are before God wheresoever we be and whatsoever we doe Of Blessednesse 1. What Blessednesse is 2. God is most blessed 3. Of the Blessednesse of Creatureâ— 4. Applications to edifie 5. Questions resolved Sect. 1 First what blessednesse it TO be blessed is to be happy to be in felicity â—o have a well being in honour safety and prosperity Blessednesse is opposed to misery he that is happy is not weary not in want nor in paine Those that are happy doe renew their strength and of their happy aboundance doe relieve others they are healthy joyfull honourable wise vertuous successefull victorious and this their happinesse is settled established increased enlarged and no alteration comes but makes for their happinesse Sect. 2 Secondly God is most blessed PSalme 119.12 Blessed are thou O Lord. Marke 14.61 Art thou the sonne of the blessed 1. Tim. 16. At the commandement of the Blessed God is most blessed and happy the fountaine of blessednesse most happy in himselfe All creatures cannot adde to his felicity onely we acknowledge that he hath already and 't is our felicity to know and acknowledge the same our humane conceits reach to this that hee is happy 1. In his possessions 2. His Apparrell Psal 104.1 2. 3. His Attendants the Angels 4. His freedome he doth what he will Psal 105.3 5. All his happinesse is perpetuall 6. All blessednesse is derived from him as streames from the fountaine Sect. 3 Thirdly the happinesse of the Creatures 1. THe Angels happinesse is a confirmed happinesse they were created happy and so continue by confirmation 2. The happinesse of men is a restored a recovered happinesse we had happinesse at first but we lost it and a â—emnant regaine it by fore-election effectuall calling faith and repentance 3. The other creatures have a happinesse in their kind and their happinesse is that content and delight which suites with their desire as foode and rest and delight and pleasure which the reasonable creatures desire and looke no farther The vegetatives happinesse is full growth and honourable use that is the end and consummation of their happinesse Sect. 4 Fourthly Applications 1. THis should provoke us and stirre us up to use our best endeavours to attaine to the view of the blessednesse of God The Queene of Sheba tooke a long journy and was at great cost to see the wisedome happinesse and royalty of Solomon and afterward she saw more than she expected So if wee contemplate the blessednesse of God we shall perceive more at the last than at the first 2. We are to acknowledge this blessednesse of God as David did Psal 119.12 else wee shall be worse than the wicked Priests Marke 14 6â— All Gods excellencies are to be acknowledged and published this will cause those that are miserable to flye to him because hee
together and runnes round Thirdly other windes doe continue longer in motion the Whirle-winde parts assunder and is sooner dissolved Quest 6 What thoughts are we to have when wee doe thinke on the winde or feele it Answ Such as these or the like 1. To think of Gods goodnes which now opens his treasures and sends forth the winds to us 2. I should have thoughts of obedience for the windes obey Christ 3. I must beleeve more than I see I cannot see God nor Angels nor my owne soule nor the Winde yet beleeve all this to be 4. I may thinke of my mortallity for my life is as the winde that passes away Psalme the one hundred and third 5. I should desire the Spirit of God which as the winde blowes where it listeth to blow on my soule that I may be truely regenerated and so flourishing in grace that I may bee as a garden Iohn 3. Cant. 4.16 Quest 7 How are wicked men like the winde Answ 1. In their rage and malice the blast of the mighty is as a storme Isaiah Chapt. the twenty fifth verse the fourth 2. In their mutability the windes are variable and inconstant so are wicked men in their words Psalme 5.9 in their deedes therefore compared to a broken tooth or sliding foote and wee are fore-warned not to put confidence in them Mich. 7. 3. The windes are in all parts wheresoever we goe and the wicked walke on every side and are in all places Psal 12.8 Quest 8 How are the wicked like a storme in their malice and persecutions Answ 1. A storme comes of windes and water two contrary elements so wicked men are sometimes differing among themselves yet joyne both against the godly Manasses against Ephraim Ephraim against Manasses both against Iudah Isaiah Chapter the ninth verse twenty one 2. A storme comes often times in secret when men are asleepe so wicked men come on the godly at unawares Psal 11.2 3. The storme comes to spoyle and undoe men so the wicked will spoyle and undoe the godly as saith the Prophet they will undoe a man and his heritage 4. The storme doth wet but not wound us so the persecutions of the wicked doe wet our cheekes with teares but hurt not our soules 5. The storme is not in all places nor lasts alwaies nor is the rage of the wicked on all persons nor all times Revel 2.10 Sathan shall put some of you in prison some not all and yee shall have tribulation tenne dayes not alwaies the time is limited Quest 9 Why are the godly resembled to a garden and the Spirit to the North and South winde Cant. 4.16 Answ 1. As in a pleasant garden that with sweete gales of winde hath prospered there men doe take pleasure to walke so Christ takes delight to be among his gracious people 2. In such a garden is variety of hearbs and flowers fruits and spices so in the people of God are variety of gifts and graces 3. Such gardens are fenced and walled so Gods people are protected and defended 4. Such gardens are weeded and watered so Gods people are purged and instructed 5. In such gardens is beautifull order so it is with Gods people in their severall places they performing severall duties medling each Christian with their owne businesse are in a beautifull order 6. As such a Garden seemes dead in winter yet there is life at the rootes so Gods people doe seeme dead in afflictions yet there is grace in their hearts 7. The garden is the most beloved plot of ground though the owner have much land so the people of God are beloved above others though all the earth be the Lords 8. A blinde man and one that cannot smell hath small felicity in such a garden so those Sathan hath blinded and those that have no spirituall savour doe finde small comfort or felicity in the company of the goâ—ly though they bee excellent in graces and the gales of the holy Spirit as the North and South winde hath blowne upon them Thus having gone thorow with some digressions and many imperfections the Heavens the Sunne the light before the Sunne the Moone the Stars the Aire the Clouds the Raine-bow the Raine the Earth the Water the Fire the Windes I here make an end of these Meditations and conclude the few leaves ensuing with Meditations of Man in whom is the Compendium of all the reste he hath matter and substance with the Heavens reason with the Angels light with the Sun a parcell out of the earth sence with beasts growth with trees I had almost forgot sin with Divels The Exordium ALl our thoughts can reach unto may be considered in two heades The Creatour and the creatures The Creatour is knowne to us in his Essence and his Attributes the creatures are two wayes considered invisible and visible the invisible two wayes either the habitation or the inhabitants the habitation expresse two wayes made though without hands and glorious the glory expresse two wayes in the perfection and perpetuity the perfection two wayes freedome from all evill the presence of all good The Inhabitants considered two fold the Angels and Saints the Angels considered two wayes in their Nature and office their Nature considered two wayes in the puritie and celeritie their purity is considered derivately and comparatively their office is two fold to praise GOD to doe service to the Elect their praises are these two wayes considered as t is sincere and perpetuall their service to the Elect is unseene and certaine Againe the Angels are considered in their number their number is knowne to GOD unknowne to Man the Saints are considered in their Soules there in their bodies here in the grave onely two excepted Henoch and Elias whose bodies are in Heaven before as types of Christ as evidences of the Resurrection The visible creatures are two fold the Heavens and the Earth the Heavens are two wayes considered in their sphaeres and orbes or in other phrases the Heavens and their ornaments the Heavens are considered as out-spread and firme the orbes are two fold the Sunne and the Planets the Sunne is considered in his light and swiftnesse in his light is two things as t is the fountaine and as t is communicated the Moone is considered in her mutation and blemishes the Stars are set forth in multitude and glory The Earth is considered singly or coniunctively coniunctively by a Synecdoche as t is land and water making one globe The waters are considered in the Sea in the Rivers the Sea is considered in his bounds in his motion the motion is considered in the flowing and ebbing the bounds are considered in the stabilitie and perpetuitie The Earth is singly considered in the substance and dependance the dependance on Gods power in the Aire the substance in the massinesse and riches the riches latente or patente the patente invegatives or the sensitives the sensitives have life and feeling the vegatives are part in the earth part above the earth
the creatures doe one serve another and all serve Man Man consists of a Soule and a bodie the Soule is distinct and immortall the body hath sences and members the Soule hath substance and faculties the substance is spirituall and invisible the bodie hath generation and corruption So much of the Exordium beginning at God ending with Man The Meditations follow 1. What the Soule is 2. How it was created 3. Of the Coniunction with the body 4. Of the immortalitie of the Soule 5. The difference of immortall and eternall 6. Of the life and death of the Soule A Conclusion concerning Gods Image on the Soule explained by Resolves 1. Concerning Images what they be 2. What the Image of GOD is 3. How Adam was made after Gods Image 4. Whether this Image still remaines 5. In whom this Image is repaired 6. Reflexions applicatorie from the former heads Section 1 First what the Soule is IT is a spirituall Distinct invisible substance spirituall opposed to that is corporall It is Distinct and hath a being and existence being separated and departed from the bodie It had an entrance and hath a returne Ecclesiastes 12.7 It being a Spirit therefore is invisible This quick nimble apprehensive very active stirring working It hath being and faculties some superiour as the understanding and mind some inferiour as the desires and affections The former rule the later obey the former contrive the later doe acte The understanding is as the King the will the Lord Maior the memorie the Recorder reason and discourse as the Sheriffes determination as the Aldermen Conscience as the Serieant Devotion as the Divine the Affections as the Commons in this Citie of the Soule of Man Section 2 Secondly how the Soule was created There was the Creating of Adams Soule and our Soules How Adam came by his Soule we know how we come by our Soules for the manner wee know not Adams Souls was by inspiration Gen. 2.7 Spiration and Reason differs Adams Soule and makes a distinction from the Soule of other creatures which is onely in the blood we come by our Soules some thinke by participation as one candle doth light another by generation a man beget a man compleat◠some thinke our Soules come by infusion by a particular inspiration when the child first quickens in the wombe but this is certaine no man knowes the way of the Spirit Eccles 11.5 when all is imagined little is concluded concerning this question Section 3 Thirdly of the Conjuction of the Soule with the body GOD made three sorts of Creatures in the beginning Spirits without bodies as Angels Bodies without immortall Spirits as beasts fowles and fishes Bodies and immortall Spirits having a ioyning together as men There is a Divine Coniunction of the Deitie to CHRISTS Humanitie a matrimoniall Coniunction betweene man and wife a mysticall Coniunction betweene Christ and the Faithfull a personall Coniunction betweene the Soule and Body This Conjunction 1. Is a Coniunction of contraries as flesh and Spirit 2. Such a Coniunction as may be separated by death 3. After the day of Judgment this shall be eternall 4. In this Coniunction there is a fellow feeling a simpathizing The passions alter the lookes and visage the sensible paines affect the Soule 5. The more Noble is to rule the inferiour to obey Reason not appetite or sence should governe Section 4 Fourthly of the Immortalitie of the Soule GOD hath immortalitie 1 Tim. 1.17 he hath it essensually independantly we have it by derivation by donation GOD hath made our Soules immortall and our Bodies though subiect to corruption yet by Divine ordination shall be immortall after the Resurrection Arguments of the Soules Immortalitie 1. The Father of our Spirits is immortall Heb. 12.9 he is the GOD of the Spirits of all flesh Num. 16. yea the Father of our Spirits and by immortalitie our Soules ressemble the Father of them 2. The operation of the Soule shewes it hath more than mortalitie The Soule actes and flieth beyond the power of our sences It flies from East to West suddenly It passes over the Seas it calculates the course of the Sunne Moone and Starres The Soule discourseth of things past and foreseeth things to come In hard matters the Soule first doubteth then deliberates then chooseth the Soule passeth through humane actions defining dividing compounding dissolving the Soule pearceth the skies and conceaves of GOD and of his Angels to be immortall Essences thus the Soule conceaves of immortall things strives for immortall rewards feares immortall punishment 3. The vigor strength and duration of the Soule proves it immortall age and sicknesse doe weaken the body yet the Soule hath life and vigour the Soule wantes manifestation in children old-men and mad-men drunken-men and men a sleepe the Sunne is the same though the clouds doe hinder the shining the Soule is the same and as an able work-man whose instruments be weake or out of order or broken 4. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in Latine Spiritus proves the Immortalitie of the Soule for Soule and Spirit are promiscuously taken one for the other Iohn 13.21 Turbatus est Spiritus Iohn 12.27 Nunc anima mea turbata est In the first Text he was troubled in Spirit in the last Text hee was troubled in Soule a spirit is immortall so is the soule 5. The soule is not derived out of any matter which is the roote of corruption so Angels and the soules of men are not made of composition of the Elements so are immortall and not subiect to dissolution 6. The last and least Argument is the Testimonie of Heathen men Solon saith the soule is an incorruptible substance apt to receive Joie or paine here and els where Plato saith Though the body die the Soule dieth not Socrates saith The Soule that followeth Vertue shall see God Anaxaxchus put to death with Iron hammers saith Knock hard the flesh and bones but Anaxaxchus thou canst not hurt Section 5 Fifthly the Difference of Immortall and Eternall Immortall is opposed to death Eternall is opposed to time Immortall hath respect to being without limitation of time Eternall respects no time persons nor things there would be eternity were there no persons things nor time Immortall is more noble than Eternall for the Angels and soules of men are nearer GOD bearing his Image Eternitie is a vaste Ocean without measure or limitation The Immortalls doe dwell in Eternitie at last as the Inhabitants in the house Section 6 Sixthly of the life and death of the Soule First of the life of the soule here consider 1. What life is 2. The severall kindes of life Life is a power to move and to acte In the Creatour t is an essentiall perfect single Divine being there is the fountaine man had his life at the first by spiration Gen. 2.7 called breath of lives for the severall faculties t is in or the severall operations or degrees There are three degrees of life in the wombe in the
sinned we had received Gods Image by a succession but now t is by reparation here imperfectly in grace hereafter wee shall have it transcendently in blisse and glorie Reflexions applicatorie from the former Heads 1. Thou O Lord hast given me a soule O graunt mee thy saving grace else I were better have no soule at all By thy grace preserve my soule which thou hast given mee thy way I admire but cannot comprehend 2. Thou hast ioyned my body and soule together wherein I see thy power and wisedome that canst make such contraries to unite together O ioyne Christ and my soule together that nothing may make a separation not life nor death 3. Thou onely hast Immortalitie from thy selfe my Immortalitie is dependant on thee the Blessed and Immortall God give me Faith and Sanctification here and I shall not faile of Immortall blisse hereafter let my thoughts of my mortalitie be mixed with hopes of Immortalitie and dwelling here in this world inhabited by mortals let my conversation be in heaven where mortalitie ceaseth and when I come to lay downe at my death the rags of mortalitie let me not be like them which despaire of Immortalitie and so dy raging or sensles let mee live the life of the righteous that my last end may be like his that though I dy as a mortall yet I may have a witnesse within me and give evidence without mee that I have striven for and waited for an estate Immortall 4. As there is the death of the body by the departing of the soule so there is the death of the soule by the departing of God from it O Lord my life depart not thou from mee then I dy I dy eternally pardon mee and abide with mee O cleanse mee and abide with mee set up thy governement in my heart raigne in my soule as a King on his Throne I am thine doe with mee what thou wilt onely abide with mee and doe not depart from mee 5. I live a life of Nature whereby I excell the unreasonable Creatures Lord when shall I live a life of grace say to my sinnes dy say to my prayers live when shall Lattaine mortification a heavenly frame of heart and be filled with the fruites of righteousnesse O! that I might attaine to the aboundance of grace that my whole life might be godly and religious holy heavenly and spirituall that it might be my meate and drinke to doe thy blessed Will O! that I could subdue my selfe denie mine owne corrupt will forgive iniuries be spirituall in duties love them most that be most godly be weaned from the world and hope for Christs appearing as he that lives a life of grace 6. There is a life of Glorie that followes a life of Grace I may admire it but not conceive it I better know what t is not then what it is Honour Glorie Joy Pleasures are there for the measure t is unconceaveable eternall life good companie is there a Crowne a Kingdome an Inheritance is there O! that the Contemplation of that long life might swallow up my eager thoughts for this short life O! that the Joyes of that life might in my mind sweeten the sorrowes of this life O! that the rest of that life might sweeten my mind in respect of the cares labours and troubles of this life O! that with Christ I could looke up to the Joy set before mee and with Moses looke to the recompence of reward Lord raise Meditations of heaven in my heart give me a heavenly use of the thoughts of heaven let me oftner thinke of heaven oftner speake of heaven be more resolved for the wayes of heaven let me so have heaven in my soule here that I may have my soule in heaven hereafter that I may at last have that in fruition that I have now in expectation 7. Thy Image O Lord was stamped on man at the first as a Divine Character but alas wee have lost thy Image and are most uglie filthie abominable obiects I have nothing to present before thee but sinne and shame yet I fnd in thy Word there is a remnant shall be restored againe thine Image repaired and their soules and bodies saved if I live and dy in mine owne Image so I shall arise at the last then O mountaines fall on mee O hills cover mee I am ashamed of my filthinesse now I shall be worse ashamed then if I be not in this life renewed O repaire my soule that I may have thy Image not onely in superioritie over thy Creatures under mee but by regeneration and renewing of the Holy Ghost So much of the Soule next of the Body Of the Body of Man 1. Whereof the Body was made 2. Of the Excellencie of the Body 3. Of the mortalitie of the Body 4. Of the Immortalitie of the Body Section 1 First Whereof the Body was made Not of the Angelicall Nature nor of the heavenly Bodies the Sunne Moone or Starres but of the dust of the Earth Genesis 2.7 This puts me in mind of foure things 1. Of my basenesse I am but dust and earth 2. Of my frailtie and weaknesse I am brittle earth 3. Of my worldlinesse I bend towards earth in my minde to please my earthly body 4. Of my lumpishnesse heavinesse and dulnesse I am but a clod of earth 1. The basenesse of my body is exprest by these termes Houses of clay Iob 4.19 Vile bodies Philippians 3.21 2. The frailtie and weakenesse of our bodies hath these termes Man is a worme Iob 15.6 Man is as grasse and as the flower of the field Psalme 103.15 3. The worldlinesse of earthly man is set downe in these phrases yee covet Iames 4.2 and t is said to be wicked covetousnesse Esa 57.17 The covetous man is an Idolater Ephes 5.5 4. The lumpishnesse of man is exprest in these words or the like Goe to the pismire thou sluggard Pro. 6.6 Awake thou that sleepest Ephes 5.14 Arise call upon thy God Iona. 1.6 My basenesse should kill my pride my frailtie should kill my selfe-dependance my earthlinesse makes mee unlike the Angels my lumpishnesse should make me desire to be quickned Section 2 Secondly Of the Excellencie of mans body 1. The Excellencie appeares by the Creation of it the Blessed Trinitie consulted and fashioned it Genesis 1.26 2. All other bodies serve mans body as being more excellent than they all the Celestiall bodies give man bodily light the fowles and fishes and beastes feede his body the massie body of the earth is for his habitation and delight and nourishment 3. Christ tooke humane flesh and ioyned it to the Godhead and now our bodies are dignified exceedingly 4. Mans body hath excellent qualities of strength beautie nimblenesse and activitie so that we may say we are Artificiose confecti Psalme 139.15 Conclusions applicatorie 1. I am to be carefull of this curious worke-manship of GOD not to spoile it by wrastling fighting running over-heating it by drunkennesse intemperancie or any way or course to
Workes of God p. 161 XXXII Of Angels p. 168 XXXIII Of the Heavens p. 174 XXXIV Of the Sunne p. 180 XXXV Of the Light p. 186 XXXVI Of the Moone p. 190 XXXVII Of the Stars p. 201 XXXVIII Of the Aire p. 211 XXXIX Of the Clouds p. 220 XL. Of the Raine-bow p. 225 XLI Of the Raine p. 231 XLII Of the Earth p. 238 XLIII Of the Water p. 249 XLIV Of the Fire p. 251 XLV Of Meteors p. 270 XLVI Of the Winds p. 274 XLVII Of Man p. 1 XLVIII Of the Soule p. 3 XLIX Of the Soules Immortalitie p. 5 L. Of the life of the Soule p. 6 LI. Of the death of the Soule p. 6 LII Of Gods Image on the Soule p. 12 LIII Of the Bodie p. 18 LIIII Of the Mortalitie of the Bodie p. 20 LV. Of the Immortalitie of the Bodie p. 22 LVI Of the Head p. 24 LVII Of the Eyes p. 28 LVIII Of the Eares p. 37 LIX Of the Mouth p. 43 LX. Of the Neck p. 55 LXI Of Armes and Shoulders p. 59 LXII Of the Hands p. 62 LXIII Of the Fingers and Thumb p. 65 LXIV Of the Back p. 66 LXV Of the Breast p. 68 LXVI Of the Bellie p. 71 LXVII Of the Thighes Legs and Feete p. 74 LXVIII Of Mediums p. 81 FINIS Of saving Knowledge 1. What Knowledge is 2. There is a Knowledge saves not 3. What saving Knowledge is 1. What Knowledge is Sect. 1 TO know is to understand to perceive to discerne Noscere Intelligere Percipere to comprehend Knowledge is the eye of the Soule we shaâ—l the better perceive what Knowledge is by the contrary to it and by comparisons Contraries to Knowledge The contrary to Knowledge and Understanding is Ignorance Jer. 4.22 Luke 19.42 The Comparisons may be to compare it with Prudence and Discretion Knowledge is to perceive to discerne Prudence is to dispose of things knowne both we doe read of Colos 1.9 Understanding to conceive wisedome to order to act to put in execution discretion is to moderate 't is exercised in measure and time Discretion it mitigates and qualifies and observes circumstances about the execution of things So then Knowledge is a discerner a receiving light a seeing a taking notice 't is to perceive and to understand Difference of knowledge Sect. 2 Difference of Knowledge THere is Knowledge that saves not as first the Knowledge of Devils Secondly the knowledg of Heathens Thirdly the knowledge of Hypocrites First of Devils they must be knowing creatures having so much meanes as all humane learning and having so great experience for above 5000. yeeres yet their knowledge is not saving First they have no application Secondly they have no comfort Thirdly they have no change so they know but not for their good Secondly there is the knowledge of Heathens First that there is a God they found by searching Causam causarum There must be a cause of causes which must be God Secondly they know this God must be worshipped Thirdly they know the creatures being good Astronomers Geographers they know the immortality of the Soule and could anatomize the body of man Their knowledge was not saving Reasons why heathenish knowledge is not saving 1. Because though they knew God yet they knew him not in Christ so came short of saving knowledge Iohn 17.3 Acts 4.12 2. They knew God was to be worshipped but knew not how for a right manner 3. They knew the creatures to their conviction Rom. 1.20 but not to their salvation 4. They knew man in the faculties and members and so did magnifie man and exalt him Whereas saving knowledge doth abase man being both a guilty and a filthy creature Thirdly there is the knowledge of Hypocrites who doe know there is a God and can distinguish the persons in the Trinity they know the two natures of Christ Law and Gospell the differences in Religion they are able to teach others their knowledge is not saving 1. Because it is attained by art industry reading Reasons why Hypocrites knowledge is not saving but not from the regenerating Spirit 2. It sinkes not in their hearts to humble and reforme them but rests in their braines to puffe them up Heb. 6 4. 1. Cor. 8.1 3. They hunger not thirst not for knowledge because they thinke they are rich and have enough or if they doe it is for base and carnall ends as first to please themselves with their speculations and to satisfie their curiosity Secondly to be able to discourse and so get applause at feasts and other meetings Thirdly to handle disputes and controversies so to get them a name Fourthly to censure the Preachers to contradict their Sermons to cavill and picke faults that so they might be esteemed men of Judgement Fiftly to gather Sects and to make schismes that they might be in some more esteeme or get some contributions and make a gaine of those silly ones they have deluded Sect. 3 3. What saving knowledge is SAving Knowledge is a worke of Gods Spirit on the faithfull opening their eyes to know God and themselves 1. It is a worke of God Spirit He is the Spirit of Revelation Ephes 1.17 By this Spirit we know the things of God 1. Cor. 2.12 2. On the Elect or faithfull for 't is the saved ones prove knowing ones 1. Tim. 2.4 Iohn 5.15 Others have not that light as they have Mat. 13.11 3. Their eyes are opened by the preaching of the Gospell Acts 26.18 As the Manna fell downe in the dew so the Spirit is conveyed by the Word Isai 35.5 By the preaching of the Gospell the eyes of the blinde shall be enlightned 4. They are brought to know God in ignorance and darknesse we did not know God 1. Sam. 2.12 Ephes 5.18 but being wrought upon by the Word and Spirit of God then they knew him savingly as that God will be mercifull to their sins Ier. 31.34 Heb. 8.11 5. They know themselves savingly first in their guiltinesse Rom. 5.12 Secondly in their corruption of nature Iob 14.4 Psal 51.5 Thirdly in their actuall sinnes Psal 40.12 Fourthly in this estate they know themselves lost Luk. 19.10 Fifthly they know the onely remedy is by Iesus Christ This knowledge is in the Elect. The Concomitants with saving knowledge 1. With application 2. Tim. 1.12 2. With renovation and change 2. Cor. 3.18 3. With great humility Iob 42.5 6. 4. With charity 1. Cor. 13.2 5. With practice Iohn 13.17 6. With consolation Jer 9.24 7. With contempt of the world Phil. 3.8 8. With satisfaction 1. Cor. 2.2 It satisfies as much yea more than all Arts and Mysteries or secrets Quest How is this saving knowledge attained Answ For answer consider three things How saving knowledge is attained 1. We have it not by Nature 2. We are attainers and receivers 3. The answer how we doe attaine it First we have it not by Nature for the image of God consisting in Knowledge Col. 3.10 we have
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
bee beleeved 2. It may be yet they have not learned to speak wel 3. Be not impatient but use their accusations and scandalls for preventions 4. Praises may prove more dangerous than scandalls they are better that speake evill of us than they that flatter us and better to us 5. Christ was evill spoken of though an innocent 6. Our patience will more vexe our adversary than our returning word for word Quest 5 How if my crosses come thicke one upon another as Iobs did Answ 1. Time and custome makes fooles patient get patience timely and speedily by resolution and meditâ—tion beare all with patience they come from God be thankfull for them because they are medicines be the more patient and chearefull because they are steppes to glory 2. Labour to get a further interest in God then all shall be supplyed and we having lost all may be patient and quiet because we enjoy him that is better than all The fruition of God is the maine good the onely good matchlesse changelesse alwaies everywhere with us above all casualties and uncertainties 3. Be not insensible as a blocke nor impatient as without faith and hope be patient as a Christian that though he be molested be enjoyes himselfe By patience we possesse our soules Luke 21.19 4. Labour for a rectified judgement looke not with a wrong eye on others prosperity The Iewes were impatient to heare the children cry Hosanna Matth. 21.15 and impatiently murmured at a supposed fault when Christ went in with Zacheus Errour in opinion doth much wrong others and disquiet our selves we having blinded eyes shall have impatient hearts Ignorance makes us full of mistakes we see not good in evill Our crosses are as Sampsons Lyon there is honey of instruction in them bitter Alloes may prove medicinable 5. Impatience cures us not it is not the remedy of a misery but a procurer of a judgement The Iewes murmured and were impatient their carkasses fell in the Wildernesse Achitophel and Judas in their impatience hanged themselves Ezekiel 36. 6. Set up a Sessions in the conscience and let us judge our selves worthy of all the sorrows of this life and the life to come thus abasing our soules before God will breed in us patience and submission in all our afflictions 7. Meditate in the Law of God continually search the Scriptures then we shall learne this lesson to be patient Rom. 15.4 8. Learne Gods providence he disposes of all things to be grieved at Gods ordering things is great impiety all creatures submit Man onely disquiets himselfe and is impatient 9. Abhorre sinne the cause of crosses remember that crosses should prevent sinnes and make us to forbeare pleasures and endure troubles the more patiently 10. By patience the Will of God is â—one by us Heb. 10.36 and the promises inherited Heb. 6.12 Goe on therefore suffering his will and waiting with patience for the inheritance 11. Let our troubles cause us to cry to our Physitian who will heare us though not according to our will yet according to our good 12. We suffer not alone the same afflictions yea worse it may be our brethren doe endure The griefe of the Saints being indifferent it is the easier borne if it be great the glory shall be greater If it seeme hard let us blame our tendernesse most commonly if it bee long it is the lighter if it be violent it is the shorter None are exempted I shall not escape that which never any did before me God had but one Sonne without sin but not one without affliction 13. Looke to Christs comming to Iudgement then the troubled shall have rest 2. Thess 1.6 7. Be patient therefore for the comming of the Iudge draweth neare Iames 5.7 8. 14. Affect no earthly thing over-much for we impatiently part with that which wee inordinately affected Jonah too much rejoyced in his Gourd and David too much affected his sonne which made the one exceeding angry and the other cry out O Absolon my sonne my sonne Quest 6 How may I have my patience enlarged Answ 1. We must pray more for it for increase of it our Reasons our Arguments our Rules and Directions are but as Alder-guns without earnest prayer 2. Be lesse disquieted at the smaller crosses that dayly befall us small wheales ake and small dust flies in our eyes learne to say My God will enable me to beare more than these 3. Looke to the most noble examples Christ endured Heb. 12. The Prophets are examples Iames 5. 4. Resolve for the worst our preparations are as Armour learne to take up the crosse by stooping for it as well as beare it if it be laid on us 5. Grow dayly lesse and lesse in our owne eyes then shall we be more patient and willing to suffer 6. Be sure that we affect not the praise of men then disgraces will be lesse irkesome Of the Will 1. What it is to will 2. Of the will of God 3. Of Mans will 4. Lessons to edifie 5. Questions resolved Sect. 1 First what it is to will TO will is to chuse or refuse to desire to wish or consent Phil. 2.13 God workes the will that is the motions and purposes * Wâ—lson When we doe pray we do will something optando by desiring when wee will have a servant doe any thing we will it jubendo by commanding The will is free and freely wills without compulsion we will by nature we will well by grace we are free to evill but bound in respect of grace Will properly belongs to the reasonable creature ubi non est ratio ibi non est voluntas Where there is not reason there is not will So much what it is to will Sect. 2 Secondly of the Will of God THe Will of God is Essentiall whatsoever is in God is good Also the will of God is his decree Ephes 1.11 after the counsaile of his will Rom. 9.15 We apprehend his will two fold secret and revealed Deut. 29.29 The secret will of God wee admire as a great depth Psal 36.7 which cannot be found out * Rom. 11.33 This will of God is free absolutely free hee wils without interruption and with delight Also his will is the rule of Justice therefore things are just because he wills them his will is simple with one act he wills all his will is immutable he alters not by accidents his will is holy he is not carried by corrupt reason Our thoughts pitch on three things concerning Gods will The first what he will doe with us The second Note what he will doe for us The third what he will have us to doe But we should mainely looke to the last what he will have us to doe then he will doe this with us he will make us vessels of mercy he will doe this for us he will blesse us here and hereafter What hee will have us to doe is revealed in the Law and the Gospell In both he wils three things 1. He wills us
26.16 3. Be more zealous Revel 3.19 4. Learne to pitty others Heb. 4.15 In Sathans buffettings to keepe the sence of Gods favour 1. Pray earnestly 2. Labour to see your unsufficiency 3. Being pricked and restlesse looke on Gods sufficiency 2. Cor. 12.7 8 9 10. In desertions 1. Resolve to walke by saith 2. Cor. 5.7 2. Prize favour above all things Psal 63.3 3. Waite patiently for the Lord. Psal 40.1 4. Expect consolation Isaiah 54.8 6. Resolve to cleave to God Iob. 13.15 Sect. 3 Thirdly how we may know we are in the favour of God 1 BY our Vocation those he favoured before time he calleth in time Rom. 8.30 He calls them to holinesse here 1. Thes 4.7 and glory hereafter 2. Thes 2.14 2. He manifests himselfe and his will to those hee favours Matth. 16.17 He gives them the Spirit of revelation Ephes 1.17 whereby they perceive those mysteries which are hid from the world Matth. 13.11 Iohn 15.15 3. The mollifying of the heart is a token of his favour Rom. 9.18 Sect. 4 Fourthly how is the sence of Gods favour preserved 1. BY our esteeme and prizing his favour 2. By our carriage in regard of relation to him Quest 1 How may I know I esteeme Gods favour and prize it at an high rate Answ 1. By the streame of your thoughts for our thoughts runne on that we doe esteeme Psalme 119.127 128. 2. If we oppose Gods favour against mans malice the one swallowes the other 3. Our esteeme appeares by our desires Canticles 1.1 We desire tokens of his love and favour 4. We lament the losse of his favour Psal 77.10 5. We receive his favours humbly as of favour 6. We desire nothing which stands not with his favor 7. We keepe and use his blessings as favours 8. We will not breake with him for others favour Quest 2 How may I obtaine this esteeme Answ 1. Consider the excellency of it Gods favour is the happinesse of Angels How happy was Adam in Paradise when he enjoyed it how happy were the Martyrs that felt it how comfortable are our lives when wee do taste it 2. Consider the necessity we cannot be strong to performe duties nor patient to beare crosses without it the Divels are nimble and active potent and vigilant but what good doth all this to them they wanting Gods favour it is this which addes wings unto our duties and is as oyle to our soules Nehem. 8.10 3. Consider the benefit of Gods favour it makes us presently happy and like to the angels in heaven it makes us accepted the sence of Gods favour quickens our spirits enlarges our hope hope makes us industrious we hope for perseverance and goe on comfortably The perswasion of Gods favour is as the great wheele that moves all the rest it is so beneficiall that it is better than life excelling life being a peculiar and durable over-topping all miseries and bringing to all felicity to our full satisfaction at last in heaven where the beames of his favour will make us glorious Lastly his favour is preserved by our carriage in regard of our relations to him we have relations to him divers wayes 1. As he is a King Matth. 5.35 2. As he is a Master Col. 4 1. 3. As he is a husband Hosea 2.19 4. As he is a head Ephes 5.23 5. As he is a husbandman Iohn 15.1 First as he is a King and we his subjects 1. We are to rejoyce in our King Psal 149.2 2. To keepe his lawes labouring to know them and justify them to be good by loving them and obeying them 3. We must fight his battailes 4. We must keepe the Kings peace By yeelding to others in some cases Matth. 17.27 By gentle answers Iudges 8.3 By endeavouring to be like minded Rom. 15.5 Secondly as he is a Master we owe to him 1. Reverence both inward and outward 2. Faithfulnesse both serving our time using his talents for his owne advantage and doing all his workes after his owne minde Thirdly as he is a husband united to us 1. We should diligently observe his nature 2. Humbly acknowledge his free grace that tooke us who had neither beauty nor dowry 3. Expresse duty to his commands from our love 4. Affect him with content and satisfaction 5. Labour to imitate him as we are capable 6. Endeavour to be cheerefull with him and before him Fourthly as he is a head and we members 1. To acknowledge both life and wisedome is from him 2. Follow his directions let the head be guide 3. Confirme to his death and resurrection 4. Harme not but love the poorest member Fifthly as he is a husbandman 1. Take heede of barrennesse 2. Labour to abound in fruit Iohn 15.8 3. Let your fruit be seasonable Psal 1.3 4. Let your fruit be lasting Psal 92.14 Of Glory 1. What Glory is 2. Of the glory of the creatures 3. Of the glory of the Creator 4. Questions resolved Sect. 1 First What glory is GLory is excellency dignity honour splendor as the Crowne on the head as the light to the world we may see it by contraries and comparisons 1. By contraries so darknesse is opposed to glory for light is glorious Weaknesse is contrary to glory it is strength is glorious and honourable Also shame and death are contrary to glory but nothing more than sinne for that deprives of glory of endowments and excellencies which we had originally Rom. 3.23 or thus we are by sinne deprived of the glory of Communion with God of acceptance and by desert deprived of the glory of heaven sinne brings on us that which is contrary to glory as weaknesse sicknesse shame death and darknesse 2. We perceive glory by degrees there is the glory of the Morning the glory of the Moone the glory of the Sunne The Starres differ in glory men differ in dignity and glory So much what glory is Sect. 2 Secondly Of the glory of Creatures WE may consider the creatures either celestiall or terrestriall the celestiall are the Angels or the heavens the heavens either invisible or visible and elementary as is above our heads with their ornaments 1. Of the glory of Angels the Lord is the God of glory Acts 7.1 and these doe stand as his hoste round about him and the raies of his glory shines on them and makes them exceeding glorious These Angels have sixe wings with two wings they cover their faces not able to behold Gods glory with two they cover their feete so that we that are mortalls cannot behold their glory with the other two wings they flie with a glorious swiftnesse They are said two have foure heads and the one is as a man for they are most honorable for wisedome the other as a Bull for they are glorious for strength the third is as an Eagle for they have a glorious expedition and celerity in their messages the fourth head is as a Lyon for they have a glorious courage 2. Of the glory of the invisible heavens It outstrips
speed from one people to another then could be by Camels or Horses also the Ilands are as Innes for seafaring men to refresh them Quest 3 How should they be quallified that goe to sea Answ 1. To prepare for danger for at sea be rocks quick-sands pirates tempests 2. To prepare for death for there is but an inch or two alwaies betweene it and them 3. To resolve to glorifie God when they doe see his great workes Quest 4 What is the cause of the saltnesse of the sea Answ Some thinke it is caused by the Sunne that draweth from it all thinne and sweet vapours to make raine leaving the rest as the setling or bottome others say it takes a saltnesse from the earth where it runnes God hath made it salt the meanes is hard to find Quest 5 What is the cause of the waters ebbe and flowing Answ One opinion is there be exhalations under the water that moves it two and fro others say the Moone causes the tides and ebbes we sooner find it is so then how it is so Reason is like the Sunne it discovers things under it but darkens the things above it Quest 6 From whence have the Springs and Rivers their originall Answ Some thinke from the aire converted into water they reason in nature is no emptinesse and in caves and hollow places of the earth is aire which by cold is resolved into water they give an example of Marble pillars which sweat before it raines but this is not an argument convictive the water that is on marble stones is not aire transmutated but rather exhalations of thin vapours which sticke there as the hoare frost sticks on mens beards and horses haires by a conveiance invisible a more sollide infallible answer is that of Solomon Ecles 1.7 all the rivers runne into the Sea yet the Sea is not full unto the place from which the rivers come they returne and goe so then the sea not the aire is the originall of the springs Solomon is to be preferr'd before Aristotle Quest 7 Why are some springs medicinable Answ Gods goodnesse is such he gives vertue to the creatures for mans good the second aire causes the waters come through divers mines of the earth and licke of them and participate of them and so become physicall Quest 8 What is the cause of the hotnesse of bathes Answ Some suppose there are burning minerals like Mount Aetna others thinke there are mines of brimstone they passe through others the tumbling of waters beating one against the other makes them hote we must be content to looke à posteriori God hee knowes a priori let us be thankefull for the effects when we find not the cause Quest 9 Whether are the most excellent the fishes in the water or beasts on earth Answ In the generall the beasts for they have more perfect senses converse more with men are more docible and serviceable Quest 10 Were fishes made of water onely Answ It is probable the fishes were made of the foure Elements but the water was the most predominate and the place of their habitation generation and conservation Quest 11 Were the Birds created of the water Answ It is thought not of the thickest of the water but the watery vapour aire and water is predominate in birds fishes in the water birdes in the aire have a resemblance 1. The elements they live in are cleare and perspicuous 2. The bird flies very swiftly so doth the fishes swim swiftly 3. The birds have wings and feathers the fishes have sins and scales The bird guids his flying with his taile so doth the fish his swimming 4. There be some fishes make a prey of others and devoure them so is it with the birds 5. The birds that prey on others doe not multiply so fast as those preyed upon so is it with fishes Quest 12 How are people compared to waters Answ In five particulars reade page 131. Quest 13 How is the word compared to waters Answ In sixe particulars reade page 3. Quest 14 How is the spirit compared to waters Answ 1. As water cleanseth from filthinesse so doth the Spirit of God Ezek. 36.35 2. Cor. 6.11 yee are washed c. by the Spirit 2. Water refresheth Iudges 15.19 much more doth the Spirit revive and quicken our soules 3. Water cooleth us so doth the Spirit in the time of tentation 4. Water makes fruitfull so doth the Spirit enable us to bring forth fruit to God 5. Those that have plenty of water we judge them happy so should we them that have Gods Spirit 6. No water no temporall life so without the Holy Ghost no spirituall life Quest 14 How is he said never to thirst that drinkes of the water Christ gives Joh. 4.14 Answ 1. He shall never thirst out of an emptinesse 2. He shall not thirst corruptly to satisfie his lusts Quest 15 Why is the sea called the red sea Exod. 14. Answ Some thinke because the mountaines and cliffes and sea bankes are red others say the originall word Suph signifies a Reede aboundance of Reed grow there so is to be understood the Reedy sea Quest 16 What water is best and most wholsome Answ The fresh water that is most thinne pure and freest from mixture and which tastes of nothing but it selfe Quest 17 How is Baptisme resembled to the Jsraelites passing through the Red sea Answ 1. The Israelites were as it were buried in the sea yet arose at the shore so in Baptisme we are as buried in sinne and rise to a new life 2. The Egyptians being drowned could no more hurt the Israelites so our sinnes in Baptisme being pardoned cannot prevaile any more 3. The Baptized Israelites all of them entred not into Canaan nor doe all baptized Christians enter into heaven 4. In the overthrow of Pharoah they were delivered from bondage so by Baptisme wee are delivered from the service of sinne and Sathan and vow warre against them 5. The Israelites after they passed through the sea did feede on heavenly Manna so Christians after baptisme doe partake of heavenly mysteries 6. As all the Israelites were baptized 1 Cor. 10. so all Christians have but one baptisme Ephesians the fourth So much of the waters Of Fire 1. Of the divers names of fire 2. Of fire properly so called 3. Of the qualities of fire 4. Of the improper fire fire met aphoricall 5. Divers resolves concerning fire Sect. 1 First of divers names given to fire SOmetimes fire is attributed to God Heb. 12.29 Our God is a consuming fire so Christ in purging the elect is like a purging fire Mal. 3.2 and the holy Ghost is like fire Matth 3.11 and the word is as fire to perplexe the carnall Luke 12.49 and fire to try and examine mens doctrines 1. Cor. 3.13 so afflictions are fire Psal 66.12 And fire is that which is made with combustible things as wood Acts 28.2 3. and coales Isai 54.16 But all fire may be ranked to two heads proper or improper fire
fire naturall and fire metaphoricall Sect. 2 Secondly of naturall or proper fire 1. Fire is hid and secret 2. Fire appeares alwaies with another thing 3. Fire is alwaies in motion and working 4. The fire it ascending upwards The effects of fire are in the third Section First it gives light Secondly it gives heat Thirdly it consumes Fourthly it changes Fifthly it purifies Againe fire Is not lessened by giving heat it is encreased by adding fuell it pierces by degrees it is never satisfied First fire is hid and secret We see the earth and water distinctly we feele the aire but the earth lyes hid it appeares not of it selfe we must take paines to get it and care to looke to it when we have it Considerations 1. How is naturall corruption like to fire it lies hid Little thought Hazael that there had beene that wickenes in his heart which after manifested it selfe 2. King 8.13 2. As the steele discovers the fire which lay hid in the flint so doe occasions bring forth the corruptions which like fire lay hid For example 1. A mans preferment discovers what was in his heart as we see in Saul and in Vzzia 2. Chron. 26. 2. Affliction discovers a mans heart Isai 8.21 Rev. 3. A mans praises discovers him Prov. 27.21.9.20 21. 4. Heresies discovers a mans corruptions that lay hid he yeeldes when the lovers of truth shew themselves approved ones 1. Cor. 11.19 Quos experientia docuerit esse fidei pietatis sincerae 3. So is grace hid and secret in the heart as faith and love and meeknesse and patience yea occasions manifests the same as Iosephs chastity appeared by his mistresse tentation and Davids loyalty when she cut off the lappe of his masters garment and would not kill him we come to know the good and evill that is in our selves and others by experience and occasions will declare what grace and what sinne is in us Secondly Fire appeares with another thing The sparke stayes not unlesse yee nourish it with tinder or touch-wood then Brimstone or wood or cole or paper or match or straw or turffe or some combustible thing must shew it preserve and continue it Considerations 1. How doth grace manifest it selfe with that it works withall like to the fire it comes from God and is kindled in the heart and then Grace is the fire and thoughts is as the fuell Grace is the fire and words is the fuell Grace appeares with duties of piety workes of righteousnesse and Mercy 2. That which appeares with the fire doth nourish it and continue it so Faith begets prayer and prayer nourishes Faith Ioy begets strength and strength preserves Ioy dilligence it breeds assurance and assurance nourishes dilligence faith begets works and works confirme Faith patience comes from hope and hope prolongs patience as fire breeds ashes and ashes preserves fire 3. So sin appeares as fire in the fuell Jgnorance appeares in pride and pride will not be informed but be ignorant still Thirdly Fire is alwayes in motion ever working like the clock wound up and pulses which alwayes beate the fire ever goes forward working on the fuell to turne it into his owne nature Consideration So is Grace ever operative turning the subject where it is to his owne nature it ever provokes a man to read or pray or fast or worke or exhort or comfort others or reconcile them at oddes A man that hath Grace is never idle he is a busie Creature in his generall calling or his perticular or both hee will endeauour to spread truth and oppose errour and mortifie sinne in himselfe and stop sinne and bewaile it in others he is alwayes in action much in devotion 2. Sinne in the unregenerate is as fire ever in motion In their beds they imagine mischeife being risen they acte it they are resolved to do evill and act sin with a great delight Pharaoh was a plotter against Gods people and Saul breathed out threats and procures letters and takes a journy men will break their sleepe and be at cost and unwearied and unsatisfied in the service of sin In the fourth place Fire ascends upwards it being his natural motion and disposition so it ascends 1. Speedily as soone as t is kindled 2. Strongly because naturall motion is strong 3. Constantly naturall motions are constant 4. Easily without compulsion 5. If the flame be beaten down or kept down it breaks upward assoone as that is remooved that held it down and strives all the time t is opposed and kept downe Considerations 1. What fit resemblance is between fire and true grace Fire the naturall motion is upward so Grace makes the Soule ascend upward to seeke the things aboue Col. 3.1 and to make our Minds heavenly Phil. 3.20 2. Fire hath a strong motion upward so grace carries the soule to God with strength Psal 42.2 the soule thirsteth for God and thirst is the strongest passion In Act. 17.16 St. Pauls spirit was stirred for God non poterat sustinere he could not forbeare so grace stirres the heart upward to minde things above it makes men spiritu ferventes Rom. 12.11 fervent in spirit as Christ was strong in the Spirit Luke 1.80 hence Christians have deepe sighes strong cryes within them earnest groanes and longing strong and fervent prayers Psal 51. Iam. 5.16 3. Fire hath a constant motion upward so grace is alwayes aspiring to the things above when a man breakes off his sleepe he awakes with God Psalme 139.18 grace makes a man trust in God all the day Psal 25.5 to call upon God continually Psal 86.3 to set God alwaies before us Psal 16.8 grace is thinking devising contriving desiring questioning seeking and exercising it selfe about things above things holy heavenly gratious and spirituall 4. Fire ascends easily without compulsion so grace hath a propensity and facillity to heavenly things grace makes a man joyfull to come to the house of God Psal 122.1 and willing to come to the assemblies Ps 110.3 a man comes with gladnesse Philipians 1.4 heare 's with readinesse Acts. 10.33 his praises comes from his joy Psalme 63.5 his almes for a chearefull minde 2. Cor. 8.3 he is easie to be intreated Iames 3.17 he is as ripe fruit soone shaken as ripe corne soone threshed 5. If the flame be kept downe it ascends againe as soone as that kept it downe is removed So grace may be suppressed but take that away which keepes it downe it doth flame up againe presently Sinne quelled grace in David but his sinne being pardoned how did his graces flame upward what sweet prayers did hee make to God what holy Psalâ—s did he indite Tyranny and tentation and reproaches may seeme to extinguish the graces of Gods children but they burne inwardly Psal 39.3 and there is a recourse to God Jer. 20.9.12 and when they doe get victory enlargement and liberty then it is apparant the fire was kept in but by violence and they flame more than they did before as the Smiths
fire by his casting water on it burnes the more fervent Sect. 3 Thirdly Of the quallities and effects of fire 1. FIre gives light so saith the Prophet Isay 50.11 2. Fire gives heate so saith St. Marke chap. 14. vers 54. 3. Fire consumes Amos 2.1 Combusserit ossa c. 4. Fire it changes Psal 68.2 5. Fire it purifies Mal. 3.2 6. Fire encreases by adding fuell 7. Fire is never satisfied Prou. 30.16 8. It is not lessened by communicating heate Fire gives light so doth Gods word instruction is the light shines from the Law Proverb 6.23 by preaching men receive light Acts 26.18 Considerations 1. Light doth distinguish so doth the word by it we know what is good and what is evill 2. Light is comfortable so is the word Ier. 15.16 3. Light makes us walke safely so doth the word guide us in the waies of peace and safety Fire gives heate so doth Gods spirit he heates us with zeale and warmes our affections Considerations 1. Heate makes us joyfull a man that is warmed at the fire saith Aha Isai 44.16 so the comforts of Gods spirit makes a man much refreshed Psal 94.19 2. Heate makes a man active his benumednesse being removed so Gods peoâ—â—e are active being cheared with the comforts of Gods holy spirit the joy of the Lord is their strength Nehem. 8.10 3. The fire giving heate men presse to it and desire to be nigh it so Gods spirit working heate and comfort in our soules Luke 11.13 we should ever desire and much pray for it Fire consumes all combustible matter it meetes with as wood straw coale c. Considerations 1. The curse of God consumes Zach. 5.3.4 as the fire consumes two wayes either secretly by degrees or violently and swiftly so the curse is secret as a moath and rottennesse Hos 5.12 or more violent and terrible as a Lyon or Lyons whelp vers 14. 2. Fire consumes not only the house where it first kindles but the next house to it and if it be not quenched it reaches to many houses so the curse of God reaches to a sinner to his next heires yea if repentance doe not come betweene it reaches to the third and fourth generation Fire changes it turnes the couler of that you put into it it meltes the waxe comes neere it it hardens the clay it drives the moisture out of the paper or cloth that is held before it As fire changes so doth Gods spirit 2. Cor. 3.18 Considerations 1. In their condition they were captives 2. Tim. 2.14 now they have liberty 2. Cor. 3.17 They were children of wrath Ephes 2.2 they be changed to be children of God 1. Iohn 3.1 2. They be changed in disposition Isa 11.6 7 8. they were enemies Rom. 5.10 now are friends Ioh. 15.14 they have a divine nature 2. Pet. 1.4 and a new heart and a new spirit Eze. 36.26 3. They be changed in conversation the old companions they cry away from me Psal 119.115 they be changed in their speeches which were once rotten Eph. 4.29 but now gratious Col. 4.6 they are changed in their aâ—tions they eschew evill and doe good they practice righteousnesse and doe exercise mercy they doe performe duties of piety from an inward principle from a new life infused into them there is an universall change where Gods spirit comes savingly and effectually 5. Fire purifies and purges and seperats the drosse from the mettall Considerations 1. As fire purges and purifies so doe afflictions God hath his furnace in Sion there is fiery tryals to prove and to try the people of God Psal 66.10 1. Pet. 4.12 2. As the fire is made according to the will of the gold-smith so our afflictions are according to the will of God 3. As the time of the mettalls being in the fire is according to the wisedome of the goldsmith so the time of our afflictions are according to the wisedome of God 4. When the mettall is melted and the drosse taken away then it comes forth more pure so when our hearts are humbled and our corruptions purged then we come forth as gold Job 23.10 6. Fire increases by adding of fuell Addition breeds multiplication the more fuell the greater is the fire Considerations 1. So is it with coveteousnesse and riches as wealth comes in coveteousnesse encreases having hundreds the desires run after thousands the desires are not quenched with money no more then fire is with fuell 2. Addition of graces are as the fuell assurance of salvation as the fire the more graces the more assurance by the joyning grace to grace we make our calling and election sure 2. Pet. 1. 3. Wicked men adde â—o the people of God affliction and misery this they do willingly but by this meanes they adde fuell to their felicity and glory this they do unwillingly 7. Fire is never satisfied yea may adde till you be weary fire still desires more 1. So is it with all earthly things they doe never satisfie the restlesse desire of man the Bee flies from one flower to another as unsatisfied Solomon proved by experience no full satisfaction in earthly things like the fire we still desire more 8. Fire is not lessenned by communicating heate nor have we the lesse by communicating of our gifts to others wealth communicated to others lessenneth our store but in heavenly graces it is otherwise in heating others we are not the colder in quickning others we are not the more dull the Cock claps his wings and awakes himselfe he crowes and awakes others The fire burnes if that no body be neare it if you warme you there is no diminishing it burnes and heates and doth good with advantage to us and no dis-advantage to it selfe So much of proper fire next Sect. 4 Of improper fire metaphoricall fire BY improper fire we may understand the metaphoricall fire that is like fire or the extraordinary fire we read of which doth differ from our material Fire This is of two sorts 1. Supernall fire 2. Infernall fire 1. Supernall fire comming from above and of these are two causes 1. From Gods anger 2. From Gods favour 1. From Gods anger so Fire came downe from heaven on Sodome and Gomorrah Gen. 19.24 Also on them that offered Incense in the conspiracy of Korah Numb 16.35 On the Captaine and his fifty 2. Kings 1.10 2. From Gods favour so Fire came downe on the sacrifice of Solomon 2. Chron. 7.1 and on the sacrifice of Eliah 2. King 18.38 Thus God shewed his love and favour to these his seruants by fire from heaven 2. Infernall fire is that which the damned doe feele in hell set forth in Scripture 1. For the greatnesse there is fire and much wood the Prophet speakes to our capacity Isaiah 30.33 2. By the terriblenesse it is a lake of fire as St. Iohn saith Revel 21.15 3. The eternity of it is everlasting Matth. 25.41 This fire ceaseth on the soules of men it layes hold on spirits and hath 1.
more for a time than a fixed starre 4. A Meteor is after his advancement burned so is an Hypocrite his end is to be burned 5. A Meteor rises not under the Equinoctiall line nor in the hot south nor in the cold north nor doth an Hypocrite grow where is the feeling of Gods presence nor where is the heat of true zeale and fervent devotion nor yet in the cold among Pagens Heathens and Infidels 6. There be divers formes of Meteors some round some streaming like Piramides so some Hypocrites goe round like the Mill-horse still the same and are as the spider still in their cicular motion some are streaming like Iehu and Demas so long as the clammy matter of worldly hopes last and then goe out some are great below and narrow above large toward the world and little toward heaven like to Piramides 7. Some Meteors are thinne and are soone fired and consumed some more full of matter and endure longer some are fearefull to behold so some Hypocrites are soone discovered some are longer in their professions others are terrible in their deaths So much of Meteors Of the Winds 1. Of the generation of the windes 2. Of the diversity of Windes 3. Of the usefulnesse of them 4. Of the strength of the winde 5. Resolves concerning the winde Sect. 1 First of the generation of the Windes SOme Naturalists have ghessed at three causes First that the Sunne drawes up thinne vapours and exhalations they falling downe by violence turne to winds Secondly some thinke the aire being pend up in vaults and caves of the earth having a vent doe breake out and so spread in windes blowing on the earth Thirdly some hold certaine vapours meeting together from betweene the mountaines comming from the crannies of the earth are the windes some to all this thinke there is a soft moving of the aire yet it is not winde but a coole vapour But he that made them tels us a better doctrine Ioh. 3. thou knowest not from whence it commeth we must deny our curiosity and submit to the verity No man knowes from whence the windes doe come this is a lawfull ignorance Sect. 2 Secondly of the diversity of windes THe East winde is hot and dry of the fiery nature The West winde cold and moyst of the watery nature The South winde hot and moyst The North winde cold and drye The windes betweene these are qualified of the severall tempers whereof they doe participate Sect. 3 Thirdly of the usefulnes of the Winds 1. They carry the Clouds and bring us Raine 2. They cleare the Ayre for our health of body 3. They cause our ships to fetch Commodities 4. They make our Mils to grinde our Corne. 5. They coole the Ayre in the Summers heate 6. Without the Winds nothing would grow or prosper Reuel 7.1.3 Sect. 4 Fourthly of the strength of the Wind. 1. The Winds do raise the mighty waves of the Sea Ionah 1.4 Psal 107.25.26 2. The winds have blowne downe houses Iob 1.19 3. The Winds rend the Mountaines and breakes the Rockes 1. Kings 19.11 And experience proves the winds have carried away rickes of Corne and Hay rooted up and torne great trees The fierce winds mooves the great ships Iames 3.4 Sect. 5 Fifthly resolves concerning the Wind. Quest 1 Which is the most notable and famous Wind Answ The East-wind of which the Scripture speakes how it hath beene Gods instrument divers times for famous uses 1. An East-wind divided or dried the Red-sea Exod. 14. ver 21. 2. An East-wind brought the Grashoppers on Egypt Exodus 10.13 3. An East-wind perplexed Ionah Ionah 4.8 4. An East-wind brake the ships Psalm 48.7 The East-wind is vrentem ventum a searing Wind and is sayd to blast Gen. 41.6 to scatter Iere. 18.17 The East-wind is hurtfull to the fruites trees and leaves Mr. Calvin on Isaiah the 27.8 Quest 2 How is the Spirit of God and the Wind alike Answ 1. The Wind is powerfull and strong so is the spirit of God 2. The Wind sweetly cooles and refreshes our bodies in the heate of Summer so the spirit doth sweetly refresh and comfort our soules in the heat of tentations afflictions 3. When men fast then there encreases wind in their stomackes and when men fast the spirit of God encreases in their soules 4. Without the wind nothing can grow and prosper so without the spirit nothing can prosper concerning our salvation 5. The wind is on the Sea and Land with a kinde of vbiquitie so the spirit is every where being truely omnipresent 6. The wind is invisible and cannot be seene so is the spirit of God invisible 7. By the effects we conclude the wind hath blowne and wee do feele it sencibly to blow So by effects wee know the spirit of God hath been working and we feele his holy motions and consolations 8. We cannot command the Wind to come nor hold it alwayes with us at our pleasure nor can we obtayne the motions of the Spirit when we wil nor retaine them at our pleasure The disparity betweene the Winde and the Spirit 1. The Wind is a creature the Spirit is a Creator 2. The wind is an unreasonable creature the Spirit is the Doner of reason to the creature 3. The wind is alwayes limitted in his proper sphaere the Spirit is unlimitted and fils Heaven and earth 4. The wind blowes equally on all both good and bad but the spirit of God blowes on the Elect and makes a difference 5. The winds blow and often doe harme where the spirit comes he alwayes doth good 6. Sathan hath beene permitted to raise the wind Iob. 1. but was never permitted to give the good spirit 7. VVind in the body makes men sicke But the spirit in the soule makes men well 8. The most favourable winds can bring but to a temporall haven the blasts of Gods spirit brings to a blessed Heaven 9. When the Windes blow strong it hinders men in their journey but when the Spirit moves strong we make the more speede and with the more comfort and lesse trouble Quest 3 Why did the Poets call Aeolus the King of the windes Answ Because the windes did arise about the Aelion Ilands whereof he was the King they saw the place where the windes arose but looked not up to him that raised them Quest 4 Why did the Jtalians make a God of the Winde and dedcate a Temple to it Answ Because when Sigismund had prepared a mighty Navy to invade Italy a strong North winde tare and sunke his ships and dispierced his army then the Jtalians made of the winde a God being ignorant that there is a Creator of the windes Amos the fourth the last verse The Wine is but a creature Quest 5 How differs the Whirle-winde from other windes In three particulars Answ 1. Other windes are single for kinde but the Whirlewinde is plurall two windes are involved together Secondly other windes spread abroad the Whirlewinde hath a circular-like motion it holds
world in heaven the life in the wombe is secret the life in the world is active the life in heaven is contemplative a life of vision The life in the wombe is secret in the conveyance and in the continuance In the conveyance Eccles 11.5 Thou knowest not the way of the Spirit In the continuance being nourisht by the Navill and preserved by a Divine Providence rather to be admired than disputed 2. The kindes of life are three a life of Nature a life of Grace a life of Glory The life of Nature is in such things as the strength of Nature can acte all attaine not to the like operations nor the same man is all times alike one man excelles another and the same man in time he doth excell his former actions some have attained to a great knowledge of the heavenly sphares and orbes some to the knowledge of the terrestriall globe finding out the minerals that lay hid and the Nature of the Creatures that doe live and growe on the earth man hath divided the world into foure parts for distinction of Countries and people some attaine to Arithmetique some are Musicall man hath found out writing printing Martiall discipline Navigation policie in Governement curious Arts Phisique Rethorique Logique much varietie for the being and well being of humane life The life of Grace is a spirituall life which onely the regenerate doe attaine unto 1. Consider how it is communicated 2. How it is manifested 3. How it is preserved First how it is communicated Christ is the originall of light and life Iohn 1.9 He is the way the truth and the life John 14.6 He is the Resurrection and the life John 11.25 He is a quickening Spirit 1 Cor. 15.45 Giving life to his members This life is called spirituall life 1. Because the Spirit of God workes it 2. Because the carnall man knowes it not t is the spirituall man hath spirituall life 3. T is employed in spirituall things spirituall motions spirituall words and actions Secondly how t is manifested 1. By prayers desires longings after God where is breath there is life 2. By sence of sin to feele Idle thoughts indisposednesse to duties c. there is life for where is sence and feeling there is life 3. Affections against sin and for GOD argues life for where is heate is life 4. To doe good workes workes of mercie workes of pietie workes of mortification argues life for where is motion and action there is life Thirdly how spirituall life is preserved 1. By a good diet we must strive for appetite and for food labour and salt things and sharp things brings appetite we must exercise our selves in the Law and applie the curses and the threatnings home to the soule this will make us to hunger for Christ for mercie and grace then labour for nourishment the word preacht and reade the Sacraments and prayer and conference and meditation are spirituall nourishments to preserve spirituall life 2. Life is preserved by exercise we should put forth our habilities in duties as in Gods sight and for Gods Glorie here stirring is for soules health 3. Life is preserved by Physique 1. There is preventing Physique to remember Gods Presence Gods Law the great accompt the mercies we enioy the example of Christ these meanes keeps us from sinfull diseases 2. There purging Physique true sorrow free Confession humiliation prayer turning to God 3. There is restoring Physique to embrace the tender of mercie the promise of grace to lay hold on the bloud of Christ to ponder what is Gods sweete Nature what GOD hath beene to others what he hath beene to us formerly what he is to us at this present what a sweete Mediatour we have at the right hand of GOD this may restore us In the third place as there is a life of Nature and a life of Grace so there is for the soule a life of Glorie 1. There is an eternall life of Glorie 2. The felicitie of that life That there is an eternall life t is plaine Mark 10.30 In the world to come eternall life Iohn 3.16 Whosoever beleeves shall have everlasting life Eternall life is foure and twenty times to be read in the New Testament besides the other names of heavenly Glory heavenly inheritance c. The Arguments to prove an eternall life 1. Other wayes the Scriptures would be false which doe so manifestly reveale it unto us 2. Els we loose an Article of our Creed 3. The verie heathens have guessed at it 4. Els the Saints of all people were most miserable 1 Cor. 15.19 The Felicitie of that life 1. T is a life of Glorie in a Kingdome of Glorie with the God of Glorie 2. T is a life of pleasure Psalme 16.11 There is sweetnesse with our Glorie then they that mourned here shall laugh those that fasted shall feast and them imprisoned shal be enlarged 3. T is a life of triumph there be palmes in their hands in token of victorie then the poore child of God that is now militant shall triumph 4. T is a life of safetie there no theefe can come to rob no enemie to assalte no Divell to tempte there shall be no arrest no suite nor accusation against us 5. A life of love Love is the Law of the Kingdome everie one is glad of anothers felicitie so the ioy is mixt and enlarged they so abounding in love one to another and all to the Lord. 6. T is a spirituall life glorified there is no thirst nor wearinesse or lumpishnesse 7. T is a life of knowledge Ignorance is expelled we know here in part but then we shall know in perfection 8. T is a life of praises then prayers cease but praises never cease we shall doe it for ever with spiritualnesse and livelinesse and againe we sound forth the praises of God and againe and againe with infinite sweetnesse 9. T is a life of Communion with Christ and the Angels and all the Elect we shal be all of one mind none shall separate from this assemblie nor one profane man be admitted 10. T is a life of Satisfaction we shall say Lord I have enough Lord I am full I am satisfied richly rewarded here we ever want something but that life knowes want of nothing Of the death of the Soule 1. What Death is 2. How the Soule can be said to die 3. The cause of death 4. The signes of death First what death is Plinie calles it ruine Horace the last line of things Some call death a dissolution or departing sometimes t is afflictions 2 Cor. 1.10 Who delivered us from so great a death sometimes t is a dangerous thing 2 Kings 4.40 Death is in the pot Death is the separating the Soule from the body Heb. 9.27 our living out of Gods favour and without the Word of God is the shadow of death The separation of the Soule from the body is bodily death the separation of grace from the Soule is spirituall death the separation of the
Soule and body from God and Glorie is eternall death Secondly how the Soule can be said to dye It dyeth not in respect of existence and being but relatively in respect of Gods Grace and favour as the body being dead there is eares and eyes and handes and feete but without life so it is a carkasse till life be put into it being voide of motion so the Soule hath understanding memorie will and affections yet is dead by Nature having no spirituall motion hence t is said Men are dead in trespasses and sinnes Ephes 2.1 Let the dead burie their dead Matth. 8.22 This thy brother was dead Luke 15.31 She that liveth in pleasure is dead while she liveth 1 Tim. 5.6 Thirdly the cause of death is sinne there was an immortall lively estate in mans innocencie Death was threatned as a punishment and was accomplished when man had sinned Adam stood or fell for himselfe and his Posteritie as Levie paid Tithes in Abraham Heb. 7.9 So we sinned in Adam being in his loines so death went over all men in asmuch as all men have sinned Romans 5.12 Fourthly the signes and markes of death 1. Where a dead body is there in time is rottennesse so t is with the dead soule Psalme 53.3 All are corrupted that is loathsome and stinking Ainsworth 2. Where death is there is insensiblenesse So the Soules dead in sinne are past feeling Ephes 4.19 They are so sensles they feele nothing though the foundations of the earth be remooved Psal 82.5 They in greatest danger be as the drunkard asleepe on the top of the mâ—st Pro. 23.34 3. Where men are dead they feede not present to them the daintiest dish they taste not of it so men that are dead in sinne feede not on Christ the heavenly Manna nor on the word the foode of their Soules if wisedome make her feast and prepare her dainties the living are her guestes the dead in sinne heare not her invitations not come to her house nor eate with her at her table Of Gods Image on the Soule resolving First what an Image is 2. What the Image of GOD is 3. How Adam was made after Gods Image 4. Whether this Image still doth remaine 5. In whom t is repaired First what an Image is It is not onely a resemblance for the Sunne resembles God in light and brightnesse but yet the Sunne is not an Image of GOD an Image is a likenesse forme shape and similitude Gen. 1.26 Let us make man in our Image Exodus 20.4 Thou shalt not make any graven Image nor the likenesse The Image is substantiall so Adam begate Seth in his likenesse Gen. 5.3 So Christ is the substantiall Image of his Father Coloss 1.15 Heb. 1.3 Or an Image is artificiall Matth. 22.20 Whose Image is this saith Christ. By Art Images are molten graven carved painted or an Image is spiritually taken Ephesians 4.24 This Image is Holinesse and Righteousnesse Secondly what the Image of GOD is No corporall likenesse is Gods Image for he is a Spirit of infinite perfection the Image of God is Knowledge Goodnesse Soveraigntie Righteousnesse Immortalitie Blessednesse c. Thirdly how Adam was made after Gods Image 1. He was made Good Gen. 1 3. Simply good without mixture of evill 2. He was made in Knowledge Col. 3.10 He knew God and the Creatures after an excellent manner and gave the Creatures sutable names Gen. 2.19 3. He was created Holy Ephes 4.24 free from all sinne set apart for God So fourthly He was made Righteous Eccles 7.3 being conformable to the will of his Creatour fit to conceave a right of things in his mind fit to will righteousnesse to remember righteousnesse to love righteousnesse to speake righteousnesse and to doe it 5. He was made Glorious having these admirable endowments shining in his Soule and his body without infirmitie or deformitie strong nimble active healthie 6. He was Immortall heate and cold moisture and drought were as I take it perfectly compounded fire and water aire and earth so curiously mixed and so tempered by the Lord of the Artistes that man was not in this estate capable of sicknesse sorrow paine or death 7. He was Lord over Gods works and bare the Image of God in superioritie Psalme 8. Thus was man every way happy resembling the blessed God the favour of his Lord shined upon him the Creatures submitted to him the Aire did not distemper him the Lyon fawned on him like the dog he had no lusts nor passions within him he was ioyfull and wise and rich filled with contentment and satisfaction he most lively resembled and was the very Image of his Creatour Fourthly whether this Image of God doth still remaine in us Man being in honour he stood not in that condition but is like the beastes that perish insteed of goodnesse Now we are evill Matth. 7.11 Insteed of knowledge wee are Ignorant 1 Cor. 2.14 Wee were created holy in Adam but now are uncleane Iob 14.4 Insteed of righteousnesse wee have found out many Inventions contrarie to righteousnesse Eccles 7.31 Insteed of glorie we have shame which makes us cover the nakednesse of our bodies with garments and the nakednesse of our soules with excuses diminutions distinctions imputations to others Insteed of Immortalitie we have death attends on us and is sure of us although we be Lords over the Creatures sometimes they rebell 1 Kings 13.24 In steed of being happie now we are accursed in our Natures with sinfull dispositions Rom. 7.23 And accursed in our labours the Earth sometimes denyes fruits to releeve us and brings forth bryers and thornes to greeve us Micha 6.15 Gen. 3.18 Fifthly In whom is the Image of God repaired Onely in the Regenerate they so learne CHRIST that they are renewed in the spirit of their mindes Ephes 4.23 GOD shines in their hearts 2 Cor. 4.6 And turnes them from darknesse to light Act. 26.18 In the Gospell they so behold Gods glorie so as they are changed into Gods Image 2 Cor. 3.18 They put off the old man which is corrupt and put on the new man which maketh them like their first Creation in holinesse and righteousnesse Ephes 4 24. These new Creatures are after the Image of God by resemblance and are in this his Image 1. He is a God of knowledge 1 Sam. 2.3 And these are an understanding people being fed with knowledge Ier. 3.15 the Image of God is repaired in knowledge Colos 3.10 2. God is an holy God Leviticus 11.44 The Regenerate are a holy people 1 Pet. 2.9 3. God is a mercifull God Exodus 34.6 And these are mercifull like him Colloss 3.12 4. God is righteous Psalme 92.15 And these are a righteous people Psalme 11.6 5. God keepes his Covenants Daniel 9.4 And these people keepe their Covenants Psal 15.4 6. God cannot abide iniquitie Habakkuk 1.13 And these people hate evill Psalme 97.10 Adam had Gods Image in his body and soule the Image of God was in his Nature and if he had not
bring ruine upon it 2. I am to serve GOD with my body by bowing before him speaking to him and for him by working walking doing suffering as the Apostle saith Glorifie God with your bodies 1. Cor. 6. 3. I must not defile my neighbours body nor oppresse the weake nor in passion wound or maime or kill that bodie that is Gods noble curious worke 4. I am to prefer the bodies of my servants being humane before the bodies of horses dogs hawkes parrets monkies apes to love them and care for them above the rest Section 3 Thirdly Of the mortalitie of mans body Mortalitie and death seises on mans body 1. Because of sinne and transgression 2. Because t is of mixt matter and composition 3. Because of Gods will and ordination First Because of sinne Rom. 5.12 Death came into the world by sinne sinne ushers-in death and then turnes from an usher to a sting and though some that receive grace doe pull out deaths sting by Repentance yet death hath matter to worke upon we being 2. Compounded of the foure Elements and being made of composition we are subiect to a dissolution fire aire water and earth are our composition heate cold moisture and drought doe strive to hasten our Conclusion if one prove praedominant above the rest then we conclude and dissolve to dust 3. Because of Gods will and ordination Statutum est T is appointed and ordained that men must dy Heb. 9.27 Conclusions applicatorie 1. This should stirre up my hatred against sinne which brings death and to manifest my hatred 1. By studying the destruction of it 2. By withdrawing the meanes that nourishes it 3. By groaning at the feeling and presence of it 4. By frequenting holy duties to subdue it 5. By longing for the time to be quite ridde of it 2. To remember my mortalitie thereby 1. I shall applie my heart to wisedome 2. Be the more moderate in all outward things 3. Be stirred and quickned to duties for there is no knowledge wit nor invention in the grave 3. I am to prepare for death and dissolution 1. By being sound in Repentance then death will be an advantage Daily I am to enlarge as I am able my Conviction Confession shame sorrow and forsaking of my sinnes so will the sting of death be pulled forth 2. I am to dy daily in affection I must be a man resolved for death then when sicknesse and death comes I may say Whom seeke ye I am the man take mee I submit 3. When death comes Mors ultima linea rerum being my last line I am to endeavour to dy in Faith with patience hopefully with giving instruction to others if I have time and senses and speech and to dy with devotion commending my Soule to the Lord. 4. Death is an Ordinance of GOD and all his Ordinances are for our good and much to be regarded The benefit of this Ordinance is 1. We by it attaine to perfect mortification that we have beene digging at all the time of our new life and loosened the earth about the rootes of sinne death comes as a mighty blustering wind and downe fall our sinnes never to rise any more 2. By this Ordinance we come to rest from all our drudgerie turmoile and labour 3. By this Ordinance we have a passage to Paradise the third Heaven Abrahams boosome to the companie of innumerable Angels to our Inheritance our Masters Joy 4. By this Ordinance we be freed from oppression dangers feares faintings indisposednesse and evill companie So much of the mortalitie of the body Section 4 Fourthly of the Immortalitie of the body 1. It was Immortall in the Creation 2. It shall be Immortall at the Resurrection 3. Some have Immortalitie by translation as Henoch and Elias First Mans body was immortall by Creation before sinne there was no death for death came into the world by sinne Rom. 5.12 Man was not made mortall and sinne came not as an accident to make death a punishment as though Adam had dyed if he had not sinned but now hee dyes as a punishment of sinne But he was made immortall and had he not sinned he had not dyed for Angels had immortalitie by Nature Adam was immortall in his condition being in his body without deformitie and his humours without contrarietie death and all the fore-runners of death sicknesse sorrowes paines proceed from the transgression which altered our immortall estate Conclusions applicatorie 1. Sinne alwayes makes mans exchanges woefull we have changed immortalitie for mortalitie beauty for deformitie felicitie for miserie 2. This should humble us to consider wee were once immortall greate men decayed doe looke back on former dignities with sighes 3. We should lay the blame on our selves when we feele our ruines GOD made us happie blessed and immortall in our Creation 4. We may take a view of our immortall condition by Comparisons If Absolon was so beautifull what was Adam If Asahel was so swift of foote if some men are so wise and skilfull having but some remainder of the excellencie Adam lost what had he then himselfe in his ioyfull innocent immortall condition Secondly the body shall be Immortall at the Resurrection It shall be raised spirituall and immortall 1 Cor. 15.44 Mortalitie and death and sinne shall be abolished There is the dominion of sinne the being of sinne the consequent of sinne The dominion is taken away in our Regeneration the being ceases at our dissolution the consequent which is death and mortalitie is taken away at the Resurrection Conclusions 1. I that like of comlinesse and activitie may looke backward what I was in Adam and forward what I shall be at the Resurrection and so exercise my griefe and hope 2. In all my lumpishnesse and drowsinesse of body I may comfort my selfe in this at the Resurrection I shall serve GOD with that conformitie of body to my soule that there shall be no let nor impediment then my body shall be immortall with my soule Then there shall be no actuall evill for Grace shall be consummated nor potentiall evill being confirmed in goodnesse and holinesse no actuall corruption of body then there shall be no defect nor deformitie no potentiall corruption then all passions cease all sufferings are abolisht the passions of the senses shall be with Joy and perfection as Musique perfects our hearing 3. With the prospect of Faith by the light of the word I see a glimpse of the bodies immortalitie Absolon had naturall beautie and here is a reflex in this life but then the soule shall appeare in the body as the wine in the pure glasse the soule shall be ioyned to GOD the body to the soule and both glorious Now to come to the particulars and first of the Head The Head of man is 1. Obvious and is seene above the rest of the body 2. T is honourable above the rest of the members 3. T is united to the body 4. It conveighes influence to the body 5. It is sensible all
brightnesse of the Moone is usefull and seasonable Things are beautifull in their season water to the thirsty and the Moone in the night I may learne from the Moone to be usefull seasonably and to take the opportunities offered me to doe good in them to give and forgive to beare and forbeare to speake and to bee silent seasonably makes me like a tree planted by the rivers of water that bringes forth his fruit in due season Thirdly the Moone discovers onely grosse things The estate of nature is as the Moone-light the estate of grace is as the Sunne-light of wicked men it may be said Nescierunt neque intellexerunt they know not Psalme 82.5 nor understand but of the godly we may say Blessed are your eyes for you see Mat. 13.16 The Moone light discovers houses trees and beasts The light of the Sun discovers in his beames the smallest moates 3. Considerations from hence 1. I must labour to get out of a naturall condition and I must pray for that blessed spirit of God which doth convince that seeing my misery I may rellish the mercy of God O how sweet is mercy to a selfe condemning broken hearted sinner 2. By this I know God hath given me a better light then my owne which I have by nature I once thought that if I abstained from grosse sinnes made knowne to me as blasphemy murther adultery theft c. it was a great matter but being farther convinced I see idle thoughts and idle words to be offensive evills I see that omissions of good duties is dangerous and am troubled not onely for my ill disposition but for my indisposition want of zeale for God want of sorrow for other mens sinnes not shunning the occasions of sinne it disquiets me since the Sunne of righteousnesse hath appeared on my horizon 3. Those which cannot see trees nor houses nor mountaines have not so much as Moone light sometimes it is so darke in the aire that men cannot see their hand held up before them Some men want the light of grace and of nature and reason these men are darknesse Ephes 5.8 and walke in darknesse Ioh. 8.12 and their wages is in Tenebras exteriores it utter darkenesse from the estate of darknesse the worke of darknesse and the wages of darknesse O Lord deliver my soule Fourthly the nearer the Moone is to the Sunne it is darker to the earth The Moone being nearer the Sunne is the brighter above but darker beneath So the nearer my soule is to God the more it is bright upward and of a heavenly disposition God shining on mee my glory is reall though invisible to others my light and life being with God men may looke on me as one not to bee desired without forme or beauty so they looked on my Saviour Isai 53.2 to some he was vailed yet to some hee was revealed So it is with Christians the world sees their infirmities and afflictions but there is a bright side they see not Exod. 25.5 there is a curious Arke though covered with Badgers skinnes the world sees the blacke side but not the best side they cannot see invisible things till they have obtained faith Let me bee light to God though darke to the world when God shines on me then am I bright upward and then I resemble his light as the drop doth the Ocean The Moone more remote from the Sunne is bright downeward so the lesse portion of grace and the more remote from God the more welcome to the world It is my Lord Esau though prophane and Agrippa and Bernice are seene with great Pompe Absolom and his foote-men Belshazzar and his Captaines and Concubines Herod and his royall aparrell have terrene glory yet these are remote from the Sunne of righteousnesse Oh that I could neglect that splendor is had with a neglect of communion with God Let mee never bee so shining toward the earth that I may bee darke towards heaven Let me not flatter for favour nor feare contempt but let me draw neare to God that he drawing neare to me the raies of his light shining on me shal make me both honourable and satisfied Sect. 2 Secondly of the Moones borrowed light 1. THe light of the Moone is received 2. The light of the Moone is communicated 3. The Sunne lending his light hath not the lesse First it is a received light She hath light in her but it is not of her the streams that came into Paradise had not their spring in Paradise the graces the Church hath are all received 1. Cor. 4.7 Applications 1. Let me humbly acknowledge I am a receiver from God and deeply ponder this great receipts must have great accompts he that hath two talents must accompt for two he that receives five must answer for five a day will come when I shall be called to give account of my stewardshippe Luke 16.2 2. I must beware of pride I am but a receiver and must be called to a reckoning Pride growes from this we looke on the middle and neglect both ends men enjoy some present excellency which breedes pride as Iron doth the rust Remember thy originall remember thy accompt thou swolne dust and ashes I came naked into the world without a ragge of cloathes or dramme of grace shortly I must descend into the grave and carry nothing with me and must stand at the barre to answer how I have imployed my gifts my wit my wealth my time my strength and abilities all I have is but lent me why should I bee proud of that the Lord betrusts me withall Let me labour to use it well and learne to be humble Secondly the light of the Moone is communicated She receives light and we pertake of it the Moone receives not light onely for her selfe wee receive not our talents to hide in a napkin we must disperse and sow abroad of our wealth Psal 112.9 Heb. 13.16 and be as good stewards of Gods manifold graces to the edification of others 1. Pet. 4.10 Let the little I have bee well employed let my gifts edifie encourage and comfort others alwayes endeavouring to be distributive and communicatiue Thirdly the Sunne lending his light hath not the lesse Nor hath God the lesse for giving largely to others he gives aboundantly yet is not the poorer the wise Virgins could not spare oyle for others but God hath sufâ—iciency for himselfe for others for all Lord if thou give me wisedome it diminishes not thy owne open the treasures of thy blessings and let the fountaine of thy goodnesse over-flow and runne into my soule so shalt thou pleasure me a poore creature and not disparage thy selfe my blessed Creator Sect. 3 Thirdly of the Moones blacknesse and blemishes 1. THe blemishes are reall 2. The blemishes are apparant 3. They are continued and remaining First the blemishes are reall not feigned or imaginary so are the blemishes of my soule true and reall blemishes I am really guilty and polluted and neede a reall satisfaction by Christ
and a reall renovation by Gods holy Spirit Secondly the Moones blemishes are obvious and apparant so are the sinnes of Gods people apparant to him Psalme 90.8 and apparant to others as were the sinnes of David and Peter apparant to our selves Psal 51.5 Lord let my iniquities be forgiven and my sins covered not from thy omniscience that is impossible but from thy judiciall view Lord looke not on my sins to take vengeance and let me so looke on the apparant faults of others that I forget not to looke on their apparant graces Thirdly the Moones blemishes are continued so are the blemishes of the regenerate St Paul had a law in his members these Canaanites are left for our exercise perfection is for the next world here we are as the Moone with blemishes Applications 1. Alas poore soule that I am not onely in a place polluted Mich. 2.10 but my very soule is polluted and my pollutions sticke fast upon me Heb. 12.1 so that much Nicer and Sope will not wash them away 2. Yet there is a fountaine opened for sinne and uncleanenesse Zach. 13.1 There is a blood that can cleanse from all sinne 1. Ioh. 1.7 and make me whiter than Snow 3. Death is not to bee abhorred as the greatest evill for it puts an end to my pollutions He that is dead is freed from sinne Rom. 6.7 Death takes away our sins as well as our lives then perfect holinesse and happines shall meete our blemishes shall be done away and we shall shine as the Sunne Mat. 13.43 Sect. 4 Fourthly Of the Moones mutation LIke the English people she ever changes her forme and shape and hath a diverse light sometimes like a bow and sometimes like a globe she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when she is new and seemes horned she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be-in halfe at the full at eight daies old she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is doubt of the full roundnesse she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shining at the full going from the Sunne she hath hornes toward the East comming toward the Sun her hornes be toward the west the side toward the Sun is alwaies the bright side Considerations 1. As the Moone is alwaies mutable so are all things under it the Windes change the waters ebbe after flowing the earth lies dead in the winter but buds springs blossoms and beares fruit in the Summer generation and corruption is acted on this terrestriall globe Oh how mutable a creature is man first an embrion then a living creature growing till he be borne Then he cries at his birth and is restlesse till his death First hee changes from an infant to a childe from a childe to a youth from a youth to a man from weaknesse he changes to strength and from strength to weaknesse againe In youth he is more strong and lesse wise in age more wise but lesse strong every steppe he treades he is mutable now he goes anon he runnes then he sits then he eates anon he is weary of eating he desires his bed and in short time is weary of it he would be rich then honourable then he longs for pleasures he will marry and if he could he would againe be unmarried he wil to sea and shortly desire the shore Man is made of composition and alwaies subject to alteration now he laughes and anon is madde angry now embraces anon he strikes and stabbes to day he is at his recreation to morrow groaning on his sicke bed to day in a Bower feasting to morrow in the field fighting he desires hee rejoyces he feares he sorrowes now patient anon vexed now zealous anon cold Ahasueros loves Vashtai but anon hates her hee honours Haman then he hangs him Ammon lusts for Tamar anon despises her A man is an unsettled thing he never leaves tumbling till hee comes to the pit and there he doth change to dust whereof hee was made 2. If there be a necessity of an unavoidable mutation let me labour to change for the better to change from Adam to Christ from nature to grace from sinne to sanctification Those which be never changed cannot be saved those which are in the flesh cannot please God Rom. 8.8 Except we repent we must perish Luke 13.5 Let me labour to be renewed and changed Rom. 12.2 This will evidence that I beare his Image 2. Cor. 3.18 3. All my little changes are but fore-runners of my great change Iob. 14.14 Death will come let me prepare for it by seeing his approaching and pulling out his sting which is done by faith in Christ his blood and serious repentance the thoughts of my end should be the end of my thoughts and my thoughts of death should be as a bridle and a spurre so death would be to me not a ruine but an advantage Sect. 3 The fifth branch is of the Moones gubernation HEr Regiment is over the waters a moist government the flood and ebbe is according to the encrease and wane of the Moone what power she hath on our braines or blood exceedes my knowledge but this is plaine the Moone drawes the Ocean as the Adamant doth the Iron At new moone and full moone the tide is highest Considerations How is my condition like the Moone as in my mutation and blemishes so in my calling and condition being Clerke and Steward to the Water engines like the Moone I cause the waters to flow abroad by my direction 1. The Moone was appoynted among the rest of the Planets for this office so I was chosen from the rest to my place 2. The Mooone is under the Sunne and an inferior yet over the waters as a governour So am I under my superiors yet as the Centurion have sevants under me 3. The Moone is faithfull in her Regiment and was never knowne to stoppe a tide or take a bribe to pervert order to teach me my duty to keepe order and Justice 4. The Moon is sometimes clouded yet still hath relation to the waters so is my inclination that way when other occasions keepe me away I forget not my relation that I beare toward the water-workes 5. The Moone is lesse welcome to theeves who love the darke because their deedes are evill and I finde my selfe most maligned by them whose falshood I discover Secondly the Moone over the waters is as the King over the people 1. As many droppes makes a River many rivers an Ocean so many people doe make up a Nation or an Army 2. Waters are sometimes calme and quiet and sometimes troublesome so are people sometimes quiet sometimes raging and furious 3. Water are for ornament and defence profit and refreshing so are people to the Prince 4. Some waters are salt some are fresh some are bitter some are for healing so are the people some are tart byting and censorious some are sweet loving amiable some are good mercifull and religious 5. Some waters are more obvious some are more obscure and runne under the ground so