alter our mindes to doe the second thing which is 2. To take the opportunity of time Men may have time yet want the opportunity as sicke men and old men but we that have the opportunity of the Gospell and of health and Christian society and other sweete and seasonable opportunities to have communion with God to exercise mercy to further others in godlinesse Oh let us be wise for Eternity and make an holy advantage of the opportunities of Time as much as we can and more than we have done Vse 4 This should forcibly urge us to labour for humility because he that dwels in the Eternity dwels also with the humble Isai 57.15 And that we may be humble indeed and enjoy his presence 1. Let us draw neare to him with our understanding striving for clearer apprehension of him This made Isaiah humbly to cry out wo is me I am undone I am a man of polluted lips Isaiâ—h 6. Iob. 24. and Iob to abhorre himselfe the sight of God made both of them humble 2. In all the good we enjoy of graces or naturall abilities or riches to looke on both ends as well as on the middle we are receivers and must be accomptants and great receipts must have great accompts this well thought on will humble us 3. Keepe a constant confession of sinnes daily and often judge our selves for our sinnes worthy to bee stript of all our excellencies Ezek. 36.31 and to be cut off with infamy 4. Carry about us in our mindes two or three or foure of the grossest sinnes that ever we committed in our lives looke on them with their circumstances it will be a powerfull meanes to humbâ—e us 5. Compare our selves with them which are more sound in judgement soft in heart poore in spirit which are more spirituall in prayer more heavenly in disposition more zealous and diligent and fruitfull in good workes The Cloth that is fine compared with haire-cloth or sack-clotâ— is but course if ye compare it with Cambricke or Lawne Vse 5 Lastly let us direct our course with care and wisedome the most compendious way to Eterâ—ity 1. To encrease as much as we can in saving knowledge for those that God brings to eternall life he illuminates with his Spirit so that those which were dead beginne that life which ends in Eternity or rather concludes and is perfected in Eternity Iohn 17.3 2. Get the faith of Gods elect so to lay hold on Christ and rest upon â—im that by beleeving we may come to eternall life Iohn 3.16 3. By patience to continue in well doing learne patiently to forbeare sinfull pleasures and profits and patiently beare oppositions incombrances and crosses and doe well looking to the rule the manner and our aimes joyne to all constancy then shall we have Glory and honour and Eternall life Rom. 2.7 Of Gods Omnipotency 1. What Omnipotency is 2. God is Omnipotent 3. The witnesses of his Omnipotency 4. Questions answered 5. Applications to edifie Sect. 1 First What Omnipotency is TO be Omnipotent is to have all power to have all might and strength There is Power and Omnipotency Power can doe much but Omnipotency can doe all Power may be suppressed by a greater power Omnipotency is above all and all subject to it Power is communicable Omnipotency is incommunicable To have Omnipotency is to have all power all strength all might all sufficiency to doe what is willed to preserve what is doâ—e to produce out of nothing Omnipotency hath no difficulties no lets or oppositions it workes freely and perfectly without co-workers or materials If that any time it uses any yet 't is most certaine it needs neither So then Omnipotency first it can doe all secondly it can have no let thirdly 't is above all fourthly 't is incommunicable fifthly it worketh freely Sect. 2 Secondly God is Omnipotent 1. HE is able to doe whatsoever he will Psal 115.3 and more than he will Math. 3.9 2. Nothing can resist him his power being supreme Iob 9.4 Who hath beene fierce against him * G. B. or hardned his minde against him †Trem. or struggled with him ‖ Hier. and prospered 3. His power is above all the Angels which excell in strength Psal 103.20 They are at his command Psal 104.4 and are subject to him 1. Pet. 3.22 The devils apprehend this power of God Doe tremble Iames 2.19 Men have their power given them from him Iohn 19.11 Rom. 13.1 For other creatures He saith to the deepe be dry Isai 44.27 He commands the Earth and it opens her mouth Numb 16.30 31 c. 4. His Omnipotency is incommunicable the creature may doe much by permission or commission but Gods power is his strength and honour He is the strong God * Trem. Gen. 33. last vers Or the most strong God †Hier. the mighty God ‖ G. B. His strength being his glory hee will not give it to another Isai 42.8 Therefore is incommunicable 5. He being Omnipotent workes freely without compulsion without assistants without materials ‖ Without compulsion His owne Will was the cause that he made all things Rev. 4.11 ‖ Without Assistants He alone spread out the Heavens Iob 9.8 And alone stretched out the Earth by himselfe Isai 44.24 ‖ Without materials Hee formed all things out of nothing Heb. 11.3 6. He workes perfectly Deut. 32.4 Perfect is the worke of the Lord. So that Hee made the Heavens and the Earth there is the worke and finished them with all their Hoasts there is the perfection Gen. 2.1 Called All their Ornaments in the Prayer of Manasses Thirdly The witnesses of Gods Omnipotency Sect. 3 1. WE have his owne Testimony Gen. 17.1 I am God Almighty 2. Testimony of Angels Revel 4.8 Holy holy holy Lord God Almighty thus they cry 3. The Testimony of men Iob 25.2 Power and feare is with him 1. Chron. 29.11 Thine O Lord is greatnesse and power 4. The frame of Heaven and Earth Rom. 1.20 The Creation doth witnesse his eternall power Sect. 4 Fourthly Questions answered Quest 1 1. IF God have all power then how can the creature have any if the creature have any how then hath God all Answ â—od hath all power of himselfe the Creature hath power from him by participation The Fountaine hath all the water and the streames receive from the Fountaine Thâ— Sun is the fountaine of light yet communicates of that light to the Moone and Starres Quest 2 How can God doe all when 't is said He cannot lye Titus 1.2 He cannot deny himselfe 2. Tim. 2.13 Answ That is because he is Omnipotent If hee could deny himselfe or not be he were impotent and weake The Sunne cannot as it is be darke God is unchangeable powerfull Almighty alwayes the same and cannot cease to be nor can he doe unlike himselfe hee cannot doe any thing that derogates †God cannot disable himselfe from his glory because he is Omnipotent Quest 3 Why was God
MISCELâ—â—â—â—â— PHILO-THEOLOGIâ— OR GOD MAN A Treatise compendiously describing the Nature of God in his Attributes with a lively pourtraiture of his Wisedome in ordering and disposing of the Celestiall and terrestriall Bodies Containing much variety of Matter Theologicall and Philosophicall wherein many secrets in Scripture and in Nature are unbowelled with solid Proofes and apt Applications singular for brevity and perspicuity By HENRY CHURCH Joell 2.28 I will poure out of my Spirit on all flesh Psal 8.1 3 4. O Lord our Lord how excellent is thy Name in all the world wâ—â— hast set thy Glorie above the Heavens c. When I consider the Heavens the Worke of thy Fingers Moone and the Stars c. What is man c. LONDON Printed for JOHN ROTHWELL and are to be 〈◊〉 the Sunne in Pauls Church-yard M.DC.XXXVII TO THE LEARNED READER I Humbly desire your Charitable Construction of my poore endeavours being willing to be convinced and reformed I confesse my impotencie and desire my errours may be purged and all truths allowed TO ALL whomsoever I Confesse my spare time hath beene this way employed in methodicall Meditations the Reason why I so much exercised my penne was because a drowsinesse fell on mee when I did reade and wrighting kept me awake if any be offended I writ not to offend them if any be in the least measure edified for their sakes I have taken this paines and thinke my labour well bestowed HENRY CHURCH Imprimatur THOMAS WEEKES An Advertisement to the Christian Reader concerning the scope of the Booke with some passages of the Life of the Authour TRVE and solid knowledge layes its foundation in God he that will know himselfe and the sublunary Creatures as they are must first see and know him by faith that is invisible The studie of the knowledge of God in his Attributes gives a man a possession of heaven on earth Its life eternall to know thee c. This knowledge is the basis and foundation of that precious Faith the Apostle speakes of They that know thee trust in thee So that before a man can with the wise Builder build on the Rock he must beleeve that God is This godly Man Mr. HENRY CHURCH began here his maine studie was this saving Knowledge and this he did not by starts and fits but daily as his calling did permit him Great was his wisedome and his industrie in the husbanding of his time for as he chose Maries Part so hee was carefull of Martha's a good Christian and a provident Husband Those that knew his Employments many urgent in the world and wondered how he could spare time or find time for these Contemplations I may answer for him he loved much and therefore with Marie was resolved to doe much Hee denied himselfe in his pleasures in his diet and in his sleepe hee bare the yoke of the Lord in his youth I have heard that when hee had libertie to sport himselfe as others his pleasure his delight was in his Closet with the Law of GOD hee prevented the dawning of the day and with DAVID meditated of GOD in the night-watches hee could not intend to be idle hee had learned of his Master CHRIST who went about doing good hee filled-up his vacant houres either with doing or receiving good as if hee had exactly learned that charge of the Lord by Moses These words which I command thee thou shalt * Iunius Whet them or pâ—int thâ—m in mâ—morie rehearse them continually to thy Children and thou shalt talke of them when thou tariest in thy house and as thou walkest by the way and when thou liest downe and when thou risest up Hee knew not onely for himselfe but for others his light was on a candle-stick not under a bushell hee did not with the Idle Servant hide his Talent but improved it to a good increase Hee was greedy of all advantages to glorifie God if hee was covetous this was his covetousnesse hee coveted the best things He was of a compassionate spirit ready to doe good both to the Soules and Bodies of others Hee lived as lent to himselfe and given to others How sedulous he was to instruct the Ignorant to reclaime the wandring to releeve those that were in want to settle the unstable soule those that knew him can judge He withstood errours hee was an Enemie to errour for hee received the truth in the love of it Hee was a Friend to truth Hee endeavoured to comfort afflicted Consciences for by observing his owne heart and Conference with such he attained a singular dexteritie this way In his Booke you may heare him yet speake that is now dead His Religion lay not in Tongue but in his Heart not in a forme of godlinesse but in power as if he had learned to doe what once Minutius said Non multa loqui sed vivere The scope and end of this good Mans studies I suppose in this Booke was chiefly for himselfe and his Familie that it might like a fruitfull Spring supplie himselfe and them Againe his friends knowing his desire hee had to the publicke good as also the favourable acceptance of his two former Bookes in the hearts of good men viz. The Good mans treasury Divine letters already printed gives us good incouragement to adventure againe on a publicke Censure Reade it through before you judge I hope you shall find it profitable and abounding with much varietie under briefe Heads drawing on the Reader to delight to studie God in his Attributes and to inlarge them in thine owne Meditation as also hee represents God to thee in the glasse of the Creature and among the rest Man the Epitome of all that while thou art poring after curious speculations and secrets of Nature hee endeavours wisely to divert thy thoughts by apt application heaven-ward To satisfie the Iudicious If thou shalt except against any thing consider its a Posthumus issue then I hope you will pardon both the Author and the Printer For Censorious Criticks I care not to satisfie The Blessing of the Almightie be with it Imprimatur THOMAS WEEKES A TABLE OF THE SEVERALL Heads contained in this ensuing Treatise I. OF Saving Knowledge page 1 II. What GOD is p. 6 III. What it is to glorifie God p. 11 IIII. Of Admiration p. 12 V. Of Praising God p. 15 VI. Of Gods Subsistence p. 18 VII Simplenesse p. 20 VIII Eternitie p. 25 IX Omnipotencie p. 32 X. Immutabilitie p. 39 XI Infinitenesse p. 45 XII Omni-science p. 47 XIII Omni-presence p. 51 XIV Perfection p. 56 XV. Invisibilitie p. 62 XVI Wisedome p. 69 XVII Truth p. 77 XVIII Mercie p. 82 XIX Iustice p. 88. XX. Life p. 95 XXI Blessednesse p. 101 XXII Hatred p. 107 XXIII Love p. 112 XXIV Patience p. 122 XXV Will p. 130 XXVI Grace p. 136 XXVII Glorie p. 143 XXVIII Of the Lord of Hosts p. 148 XXIX How God is made an Idoll p. 153 XXX How to conceive of God in Prayer p. 158 XXXI Of the
lost by Adams fall and though the Oxe knowes his owner and the Asse his Masters crib yet those naturall men that have most meanes of knowledge living in the visible Church are ignorant of God Isai 1.3 Ier. 4.21 As for Pagans they are more remote from saving knowledge and are said to be darknesse Ephes 5.8 full of darknesse Rom. 1.21 and to be without the Knowledge of God 1 Thes 4.5 Secondly we are receivers of saving knowledge being destitute of it in our selves It is given us from him who both gives every good giving and every perfect gift Iames 1.17 It is the Lord opens our eyes Acts 26.18 and gives us the spirit of Revelation Ephes 1.17 It is God shines into our hearts to give us the light of saving knowledge 2 Cor. 4.6 3. How we attaine saving knowledge 1. We attaine it freely without merit Gods Will is the cause wee know him and partake of mercy Ier. 31 33 34. 2. We obtaine saving knowledge by vertue of the new Covenant God hath promised this blessing to his people Heb. 8.11 3. Wee obtaine it by the Word published and preached Ier. 3.15 We are fed with knowledge not starved with ignorance 4. By our union with Christ in him are all the Treasures of knowledge and wee are enricht by our union and conformable to our Head in knowledge Col. 2.3 5. By the cohabitation of the spirit hee brings saving light with him 1. Iohn 2.20 As the Spirit is an unction for our honour and life and quickning so he is a Teacher to give light and direction Question How is saving knowledge preserved Answ 1. By the meanes that doe beget it the Word begets knowledge so the Word preserves it How it s preserved 2. It is preserved by exercise exercising our understanding to know studying heavenly things keepes knowledge from decay and addes to it 3. By committing our knowledge and our soules and all to keep to him is able to preserve us where we make a surrender there God is a Preserver 4. We tye things that we feare to lose tye the knowledge to the Rule and let the Knowledge and the Word be united as the Cause and the Effect 5. Fasten something to knowledge that it may abide fasten to it Humility Love and Practice then it will remaine 6. Conferre with others communicate what you know partake of others knowledge mutuall exchange makes a combination so we are more firme 7. Esteeme of knowledge as of your greatest treasure then your care will be to keepe your Jewell lock it up in a good conscience and it will bee safe and sure 8. Delight in knowledge and take pleasure in understanding then no price can buy it and wee shall still be conversant with it and never let it depart from us Question What is God This is one of the deepest questions in Religion It is reported of the heathen he required three dayes to answer then three dayes more still three more for the more he studied he found his weaknesse to answer Answer We soone may erre in our definition of God our errors herein are most dangerous if they be defended damnable Yet it is necessary to give an answer as wee are able 1. Because some will question Where is your God Psal 42.10 2. To stay our owne thoughts which are restlesse till we can conclude something concerning God our satisfaction is the more to know a glimpse of God and to perceive him wee may have this knowledge encreased a little here and much hereafter 3. In respect of the worship of God We must worship that we know John 4.22 t is reproved to worship an unknowne God Act 17 23. 1. To speake what God is the safer way is to declare negatively what he is not He is not Mortall Corporall Corruptible thus we ascribe to him all excellency 2. To know what God is let us search the Scripture for his word can best testifie of him Psalme 138.2 Iohn 5.39 3. We must conclude all we can know of God is but in part here in this life We heare of him but a little portion Job 26.14 Wee know in part and see but darkly as through a perspective glasse 1. Cor. 13.12 4. The end of our study to know God should bee for to glorifie him by our acknowledgement of him to bee the onely and absolute Lord admiration of his excellency praising of him in our speeches actions sufferings of which we shall consider in the next place It will the better be answered if we consider 1. What he is not 2. What he is First God is not 1. Created 2. Visible 3. Comprehended 1. God is not created but the Creator Gen. 1.1 1. What God is not 1. not created All we can conceive of or number is comprehended under two heads the Creator and the Creatures God is the Creator all besides himselfe are Creatures both the Angels the heavens the earth and all things in them whatsoever 2. God is not visible our bodies cannot see a spirit 2. Not visible God is a most pure and spirituall Essence therefore cannot be seene 3. God is not comprehended our capacity is too shallow to conceive of him he is invisible to our bodies 3. Not comprehended and incomprehensible to our soules Quest What meane you by Incomprehensible Answ The word Incomprehensible signifies that wich cannot be found out or numbred Tremelius and Junius use a word in Psalme 145.3 Pervestigationem esse which is a finding out To shew the meaning of Gods incomprehensiblenesse he saith Magnitudini ejus non esse pervestigationem his greatnesse is incomprehensible that is cannot be found out Wilson expounding Incomprehensible saith 't is that the World cannot containe nor mans wit conceive 2. What God is Secondly what God is 1. He is the Creator of all things 2. Invisible to the eye 3. Incomprehensible to the minde 1. He is a Creator First he is a Creator of all things therefore is to be separated from the creatures in our distinctions and is above the creatures in priority of dignity and time To create is to worke without instruments or materials What it is to create Applications 1. To conceive of God as a Creator above all created Natures whatsoever Rom. 11.36 Of him through him and for him are all things Of him as the first Cause by him as the Preserver for him as their End wherfore they were made Of him without any mover by him without a helper for him and none other cause 2. Not to contend withâ—â—â— our Creator about his Decrees or proceedings this is to bring a woe upon our selves Rom. 9.20 to strive with our Maker Isai 45.9 3. To praise and glorifie him for this because he created all things Revel 4 11. Thou art worthy to receive glory and honour and power for thou hast created all things Secondly God is invisible to the eye Iohn 1.18 No man hath seene God at any time 2. He
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
with his bodily eyes 2. God is a Spirit Iohn 4.24 therefore invisible 3. If God were visible wee should see nothing but God for he fills Heaven and Earth Quest 3 Shall not our eyes see God in the life to come Iob saith With these eies I shal see him And Christ saith The pure in heart shall see God Math. 5. Answ Iob in Heaven with a glorified eye shall see Christ in his Humanity and the pure in heart shall see God with the eye of the body to satisfaction but with the eye of the minde more clearely in neither they shall comprehend his Essence in both they shall have a fulnesse of vision farre beyond that we can conceive in this life He that goes to the Sea may fill his vessell yet leave the Ocean behinde him We shall see so much as wee shall say we have enough our vision shall be so great that it is called the beatificall vision Quest 4 How is Christ married to his Church and yet they never saw each other on both sides Answ There is a consent of both parties Christ gives himselfe to be a Husband the Church gives her selfe to be his Spouse there is the Fathers consent and his giâ—t of her Iohn 17 24. on the Sonnes demand Psal 2.8 There is the pledge of our faith at Baptisme and the Lords Supper and he promises in the Covenant of Grace to bee our God there are reciprocall affections and the conjunction is reall yet spirituall As for sight hee sees us with his all-seeing view wee see him with the eye of faith Heb. 11.27 which sight of faith makes us to rejoyce 1. Pet. 1.8 Our joy proceeds from our Union without the which we had no sound consolation Quest 5 Were it not a great helpe to our devotion to have some Image before us because God is invisible Answ To have an Image of God to helpe our devotion is forbidden Deut. 4.23 2. It is unprofitable Isai 44.10 3. The Image drawes the minde downe for the minde doth much follow the eye 4. â—t is against Gods nature who is a Spirit 5. It is not possible to make an Image of God Object God made man in his image Answ The Image was Knowledge Colos 3.10 and Holinesse and Righteousnesse Ephes 4.24 That was the image not the Substance of the Soule for that is not lost but Gods Image was lost The soules of the wicked are without Gods Image till they be renewed So then the Image are divine qualities which Paâ—â—â—ers and Carvers know not how to cut out or draw Quest 6 Doe divels see each other and doe Angels see them Answ It is likely that they doe it is naturall for each species to know his like and â—ngels have combats with them Revel 12 therefore see each other Quest 7 Can the â—oule see an Angell or devill Answ Not in their owne Nature but in some similitude for their substance is spirituall and not obvious to the bodily eye Quest 8 How may we know when Sathan tempts us because we cannot see him how differ his tentations from our owne corruptions Answ 1. His temptations of that kinde are against the light of nature as that there is no God or that he is not gratious just and merciful c. 2. His temptations are to the ruine of nature as for a man to kill himselfe causelesly 3. The temptations come rushing suddenly our corruptions entice by degrees by mentall contemplation or outward objeâ—ts 4. He resists holy duties by injecting false reasonings in the minde tâ—at God is dreadfull we sinfull unworthy and shall have no assistance nor acceptance 5. He workes discomforts in the heart by hiding the consolations presenting judgements to the minde and threatnings to make us give over a godly course or walke heavily Quest 9 Cannot Sathan appeare visible Answ No not in his owne nature but he may by permission use some of the creatures as a Serpent to Eve or may use the foure Elements to forme and apparition as in the body of Samuel or rather the likenesse of Samuel or he can delude the sences as the Serpent cast downe before Pharaoh Moses Serpent was true the Magitians was but a delusion a deceiving of the sences Quest 7 May not the Heathen object against us Where is your God seeing he is invisible and cannot shew wee him We can answer them thus Answ 1. Their question comes from grosse ignorance 2. We can tell them where our God is He is in heaven Psalme 115.3 3. We retort to them where is your God if they can shew him to the eye he is no true God because he is visible and shall be perishing Ier. 10. Sect. 5 Fifthly Applications to edifie 1. TO praise God as for other excellencies so for his invisibility 1. Tim. 1.17 2. To learne to walke by faith as if wee saw him who is invisible Heb. 11.27 3. To remember him though we see him not to remember him with affection to love him though wee have not seene him and to rejoyce in him as we are beleevers 1. Pet. 1.8 4. Would we see the Invisible God then let us behold his invisible power and God-head in his workes Rom. 1.20 Would we see him hereafter then let us labour for pure hearts that we may be rewarded with the vision of God Matth. 5.8 5. Here is comfort against invisible enemies we have the invisible God and invisible Angels to helpe us wee have promises of invisible things to encourage us we shall have invisible rewards to recompence us 6. Let us minde more invisible things desire more invisible favours send vp invisible desires let the glory of all visible excellency be blasted and let us raise our mindes to things more excellent and invisible 7. Observe Gods workes they are invisible in operation but visible in manifestation they are hid and unseene in operation both the works of nature Eccle. 11.5 thou knâ—wst not the way of the spirit nor how the bones are fashioned in the wombe and the worke of grace Iohn 3.3 These workes done secretly are manifested in mans birth and regeneration If we will follow God let us strive to get the inward worke of grace to be wrought in the secret parts of our hearts and soules to bee inwardly adorned with humility and wisedome and heavenly mindednesse with love zeale patience and contentment Then outwardly to manifest the same by gracious speeches and good workes that the invisible graces of God may have a visible declaration among men thus shall wee resemble the invisible God as the drop doth the Ocean Of Wisedome 1. What Wisedome is 2. Of the wisedome of creatures 3. Of the wisedome of God 4. Applications to edifie 5. Questions answered Sect. 1 First What Wisedome is IT is the better perceived by comparing it with those vertues which are neare to it and like it as Knowledge Prudence and discretion Knowledge is to perceive to comprehend or see Scientia it is gained by the eye or eare or
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 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
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
〈◊〉 〈◊〉 because hee will fight with Serpents The fourth is called a Grashopper because of his Leaping The Marginall Note saith these were kinds of Grashoppers to us unknowne 4. Qu. What were the Legs of Iron and Clay Dan. 2.33 Ans The fourth Monarchie divided into two kingdomes Syria and Egypt 1. These two Kingdomes were as Iron to the Church 2. They issued from the Brasen-bellie and Thighes from Alexanders Monarchie 3. These Kingdomes were one stronger than the other the King of the North was strongest 4. Their Matrimoniall Leagues would not hold together as Iron and Clay can make no firme lasting Coniunction 5. Qu. What is meant by Cant. 5.15 His Legs are Pillars of Marble set upon sockets of Gold Ans Christs goings are commended 1. For Comlinesse Pillars of Marble be long and straight and beautifull 2. For strength and stabilitie Marble is lasting 3. For Glorie the Sockets be Gold the most precious of Metals Christ comes beautifull as one to be desired his goings are strong none can let his comming nor rase-out his foot-steps his foot-steps be golden steps he brings Glorie with him to that people to that soule where he comes Resolves Concerning the Feete 1. Qu. VVHat may we observe from Moses putting-off his shoes from his Feete Exo. 3.5 Ans There be three Causes of putting-off the shoes 1. By way of Humiliation as David did 1 Sam. 15.30 2. By way of Resignation Deut. 25.9 Ruth 4.7 3. By way of Reverence so Moses put-off his shoes Divers Opinions Concerning Moses Action 1. Some thinke to Consecrate the place but Gods presence made it holie before 2. Another Opinion The shoes were made of dead Beasts skinnes Now he must put-off the feare of Death 3. Or to put-off the shoes to acknowledge he is not the Head of the Church he resignes his right by that Action that is another Opinion 4. Moses must put-off his carnall Affections when hee approches Gods Presence this is a true Opinion The Iewes from the Precept Leviticus 19.30 Yee shall Reverence my Sanctuarie Concluded None must come there with shoes on his Feete 2. Qâ—est What is meant by Saules going in the cave to cover his Feete 1 Sam. 24 3â— Ans To doe his easement wee call it to untrusse a poynt The Holie Bible teaches a holie Expression of things unseemely to be spoken Adam knew Hevah Gen. 4.1 The Title of Psalme 51. A Psalme of David after he had gone-in to Bath-sheba 3. Qu. What learne wee from Rom. 16.20 The God of Peace will tread Satan under your Feete Ans 1. To encourage them against false Teachers he promises them victorie 2. The God of Peace will destroy him that breaks Peace 3. Wee must not trust to our owne strength to subdue Satan t is God can doe it 4. Satan shall be subdued and kept under 5. God did this for the Christians in that time who suffered under the Roman Persecuters 6. As GOD raiseth up an Adversarie to the Negligent 1 Kings 11.14 So he threatens to crush the greatest Enemie of the Diligent 7. When Satan is subdued then Grace florishes presently The Apostle wishes the Grace of Christ as soone as hee had spoken of Satans being troden under our Feete 8. If Satan the Chiefest then all other Enemies that be Inferiour must needs be subdued 9. Though Satan hath a Throne for a time Revelation 2.13 Yet hee must come under Foote in a short time hee shall be trod under Foote shortly 10. Those which have trod on Satan and beene victorious should encourage us as Iosua did encourage from former Experience Iosua 10.24.25 4. Quest What is meant by Esai 3.16 The Daughters of Sion made a tinkling with their Feete Ans 1. They had some Bells or Plates that sounded 2. whatsoever it was it made a noise as they went 3. Such a noise as they would be taken notice of 5. Quest How are the Affections like the Feete and the Feete like the Affections Ans 1. The Affections be a part of the Soule and the Feete be a part of the Bodie 2. The Affections be in Motion so be the Feete 3. The Affections be soone cold so be the Feete 4. The Affections must be guided so must the Feete 5. The Affections goe by two and two so the Feete are in number two Quest How doe the Affections goe by two and two Answer There is Joy and Griefe Loving and Hating Desiring and Fearing Hoping and Despairing c. 6. Feete well shod with shoes will treade on Stones or Thornes yet goe-on Comfortably And Affections well shod with Patience will goe on Crosses and Troubles with Constancie 7. When the Feete be cold t is uncomfortable so when the Affections be cold t is uncomfortable 8. Stirring or Fire warmes the Feete so Duties and the Ordinances warme the Affections 9. A paire of little shoes will serve a paire of little Feete so those which Affect little a little will content them 10. As Children doe grow Elder so their Feete grow bigger and stronger So GODS Children as they grow Elder their Affections should grow better and stronger Section 4 Fourthly How Man is a Medium betweene an Angell and a Beast and of other Mediums 1. THE Angell is all Spirit the Beast is all Flesh Man is a Medium Soule and Flesh 2. The Angell hath cleere Understanding the Beast hath no Understanding Man is a Medium in his Knowledge above Beasts lesse than Angels 3. The Angels Love is Divine the Beasts Love is sensuall Man is a Medium and by Grace he loves Divinely by Nature sensually 4. The Angell doth service willingly the Beast by compulsion Man is a Medium by Grace hee is willing by Nature hee is dull and backward and must be forced by Lawes threates corrections c. 5. The Angell is full of Admiration the Beast may be frighted but cannot Admire Man is a Medium he may be frighted and hath Reason so is capable of Admiration 6. The Angell never dies the Beast dies Man is a Medium his Bodie dies his Soule dies not Of other Mediums 1. THERE is Earth there is Water Slime is a Medium 2. There is Aire there is Water Vapours are a Medium 3. There is Aire there is Fire Exhalations are a Medium 4. There is Slime there are Stones the Sea-some a Medium 5. There is a Diamond there is Water Crystall the Medium 6. There is Water and Metals Quick-silver the Medium 7. There are Rootes and Stones the Corall the Medium 8. There are Animals and Plants the Mandrake the Medium 9. There are Fowles and Beasts the Ostrich the Medium 10. There are Birds and Creeping-things the Bat the Medium 11. There is Raine and Haile the Snow the Medium FINIS