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
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
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
Triangle there are still three empty corners for the Trinity to fill Our infinite desires are plenarily satisfied with him alone that is infinite Hence it was that Paul and Silas having God did sing in the Dungeon when Belshazar wanting him did tremble at his Feast Vse 3 Seeing infinitenesse hath relation to Gods Essence and properties we should be sparing in considering it singly or simply rather to meditate of it Relatively as infinite Essence infinite Wisedome infinite power which attributes may be considered in severall places so the best way is Brevity to avoyde * A using one thing often Battology Of Omniscience 1. What Omniscience is 2. No Creature is Omniscient 3. God is Omniscient 4. Proofes by Scriptures and Reasons 5. Applications to edifie Sect. 1 First What Omniscience is IT is gathered from a compound word Omnis scientia all and knowledge To know all requires infinitenesse all must be included nothing must be excluded Sect. 2 Secondly No Creature is Omniscient NO Creature made all no Creature is Omnipresent to know what is done in all places No creature knowes all thoughts * 1. Kings 8. no creature knowes Gods Essence no creature knowes the Day of Judgement no creature knowes the certaine events of things nor the certaine causes of all things Therefore no Creature is Omniscient Sect. 3 Thirdly God is Omniscient God knows things past Ps 90.8 act 15.18 Present Psal 139.2 To come 1. Sam. 23. â—â— God knows al things in Heaven earth and hell Pr. 15.11 GOD is Omniscient knowing himselfe and all creatures He being infinite knowes himselfe to be an infinite Essence He knowes the Creatures in their being potentiall in their production existence He knows their motions inclinations intents actions progresse declensions ends and conclusions Hee sees all with one view without experience or disputes or events or Reasons or Similitudes He sees them distinctly unchangeably * Without the least sinfull motion sacredly eternally and perfectly Sect. 4 Fourthly Reasons Arguments and Probations 1. Positive Acts 15.18 Ier. 17 10. Psal 94.11 2. Negative 3. Mâ—taphoricall FIrst from Scripture the Scriptures prove it 3. wayes first Positive secondly Negative thirdly Metaphoricall Job 28.24 For hee beholds the ends of the world and seeth all that is under Heaven Heb. 4.13 All things are anatomized before him Reasons Iob 42.2 There is no thought hid from thee 1. He made al 2. Else he were not perfect 3. Hee must judge all Ergo knows all things God is said to have eyes Prov. 15.3 To be light 1. Iohn 1. God is light to see is to know we borrow from the Minde and give to the Eyes As I see your purpose I see your love that is Metaphorically I know perceive or discerne it When wee say God hath eyes we meane he knowes discernes understands So God is light ye know 't is light makes all manifest it discovers and makes things obvious Sect. 5 Fifthly Vses to edifie 1. THis confutes two sorts of men the Hereticks and the profane First those Hereticks which hold that God sees no sinne in the justified are ignorant of God in his Omniscience plaine Texts are against them Psal 90.8 Thou hast set our iniquities before thee and our secret sinnes in the fight of thy countenance So Heb. 4.13 All things are anatomized before him We have sinne we see sinne and our neighbour sees our sinne God corrects us for sinne his Spirit is grieved by sinne therefore God sees sinne God saw sinne in David in Peter in the Churches in the Revelation He sees our sinnes more perfectly than our selves and convinces us for them and causes us to bewayle them confesse them and loath our selves for them 2. This confutes Atheists and profane men which goe about to hide their counsell from the Lord Isai 29.15 And judge carnally of God Iob 22.13 as if hee being in Heaven had eyes as a man and could not see through the darke cloud Heere is direction to take heed of secret sinnes Secondly God knows them and sees them with all their circumstances Iob 42.2 No thought is hid from him 2. Take heed of false pretences as Iesabels Fast Absolons Vow and Judas Kisse God sees the intent though man sees onely the pretence 3. This shews that it is not in vaine to lift up our hearts The Lord knows our desires Psal 10.17 and the meaning of our spirits He knows a priory from the first rise therefore ejaculations are with him reall prayers Nehemiah 2.4 Thirdly Here is matter of consolation 1. In regard of our frailty The Lord knowes whereof we are made hee remembers wee are but dust so that from this his knowledge wee mâ—y expect his compassion Psal 103.14 2. In respect of our troubles wee know not which way our deliverancâ— shall come But the Lord knowes how to deliver the godly 2. Pet. 2.9 Let us labour to be godly when God knowes us to be so he knowes then how to end our miseries and to give us deliverance A fourth Vse may be to aggravate the misery of the impenitent They sinne before a God that sees all things their enmity against him their hatred of his children their despising his Ordinances and taking their fill of sinne is all knowne to him that shall judge them at the last day Vse 5. To admire the knowledge of God and to abase our selves and confesse our ignorance as The wise man Prov. 30. Surely I am more foolish than any man And Psalme 73. So foâ—lish was I and ignorant and as a beast before thee Vse 6. To beleeve and acknowledge that there shall be a righteous Judgement at the Great day because the Iudge cannot be deceived He knowes all mens causes and will separate mens persons hee knowes his Sheepe from Goates and will reâ—ard every one according to that he knowes they have done in the body He needs no informations but will judge according to perfect knowledge Of Omnipresence 1. What Omnipresence is 2. No Creature is Omnipresent 3. God is Omnipresent 4. Reasons and Scriptures to prove it 5. Objections and Question answered 6. Applications to edifie Sect. 1 First what Omnipresence is IT is a word from a compound of two words all and present expressed in another phrase called Vbiquity a being every where at once Sect. 2 Secondly no Creature is Omnipresent THe Creatures are limited and bounded Angels are not in heaven and earth at once man hath his being in a little roome and is present but in one place at once the Sea hath her bounds the aire hath his Region and every Creature hath his appoynted place Sect. 3 Thirdly God is Omnipresent IN heaven is his glorious presence hee is in earth by his providence in hell by his judgements though no place can containe him yet no place can exclude him Sect. 4 Fourthly Reasons and Scriptures to prove it Reason 1 1. HE is an infinite Essence therfore omnipresent Secondly Reason 2 because God
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
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.
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
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
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
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
together and runnes round Thirdly other windes doe continue longer in motion the Whirle-winde parts assunder and is sooner dissolved Quest 6 What thoughts are we to have when wee doe thinke on the winde or feele it Answ Such as these or the like 1. To think of Gods goodnes which now opens his treasures and sends forth the winds to us 2. I should have thoughts of obedience for the windes obey Christ 3. I must beleeve more than I see I cannot see God nor Angels nor my owne soule nor the Winde yet beleeve all this to be 4. I may thinke of my mortallity for my life is as the winde that passes away Psalme the one hundred and third 5. I should desire the Spirit of God which as the winde blowes where it listeth to blow on my soule that I may be truely regenerated and so flourishing in grace that I may bee as a garden Iohn 3. Cant. 4.16 Quest 7 How are wicked men like the winde Answ 1. In their rage and malice the blast of the mighty is as a storme Isaiah Chapt. the twenty fifth verse the fourth 2. In their mutability the windes are variable and inconstant so are wicked men in their words Psalme 5.9 in their deedes therefore compared to a broken tooth or sliding foote and wee are fore-warned not to put confidence in them Mich. 7. 3. The windes are in all parts wheresoever we goe and the wicked walke on every side and are in all places Psal 12.8 Quest 8 How are the wicked like a storme in their malice and persecutions Answ 1. A storme comes of windes and water two contrary elements so wicked men are sometimes differing among themselves yet joyne both against the godly Manasses against Ephraim Ephraim against Manasses both against Iudah Isaiah Chapter the ninth verse twenty one 2. A storme comes often times in secret when men are asleepe so wicked men come on the godly at unawares Psal 11.2 3. The storme comes to spoyle and undoe men so the wicked will spoyle and undoe the godly as saith the Prophet they will undoe a man and his heritage 4. The storme doth wet but not wound us so the persecutions of the wicked doe wet our cheekes with teares but hurt not our soules 5. The storme is not in all places nor lasts alwaies nor is the rage of the wicked on all persons nor all times Revel 2.10 Sathan shall put some of you in prison some not all and yee shall have tribulation tenne dayes not alwaies the time is limited Quest 9 Why are the godly resembled to a garden and the Spirit to the North and South winde Cant. 4.16 Answ 1. As in a pleasant garden that with sweete gales of winde hath prospered there men doe take pleasure to walke so Christ takes delight to be among his gracious people 2. In such a garden is variety of hearbs and flowers fruits and spices so in the people of God are variety of gifts and graces 3. Such gardens are fenced and walled so Gods people are protected and defended 4. Such gardens are weeded and watered so Gods people are purged and instructed 5. In such gardens is beautifull order so it is with Gods people in their severall places they performing severall duties medling each Christian with their owne businesse are in a beautifull order 6. As such a Garden seemes dead in winter yet there is life at the rootes so Gods people doe seeme dead in afflictions yet there is grace in their hearts 7. The garden is the most beloved plot of ground though the owner have much land so the people of God are beloved above others though all the earth be the Lords 8. A blinde man and one that cannot smell hath small felicity in such a garden so those Sathan hath blinded and those that have no spirituall savour doe finde small comfort or felicity in the company of the goâ—ly though they bee excellent in graces and the gales of the holy Spirit as the North and South winde hath blowne upon them Thus having gone thorow with some digressions and many imperfections the Heavens the Sunne the light before the Sunne the Moone the Stars the Aire the Clouds the Raine-bow the Raine the Earth the Water the Fire the Windes I here make an end of these Meditations and conclude the few leaves ensuing with Meditations of Man in whom is the Compendium of all the reste he hath matter and substance with the Heavens reason with the Angels light with the Sun a parcell out of the earth sence with beasts growth with trees I had almost forgot sin with Divels The Exordium ALl our thoughts can reach unto may be considered in two heades The Creatour and the creatures The Creatour is knowne to us in his Essence and his Attributes the creatures are two wayes considered invisible and visible the invisible two wayes either the habitation or the inhabitants the habitation expresse two wayes made though without hands and glorious the glory expresse two wayes in the perfection and perpetuity the perfection two wayes freedome from all evill the presence of all good The Inhabitants considered two fold the Angels and Saints the Angels considered two wayes in their Nature and office their Nature considered two wayes in the puritie and celeritie their purity is considered derivately and comparatively their office is two fold to praise GOD to doe service to the Elect their praises are these two wayes considered as t is sincere and perpetuall their service to the Elect is unseene and certaine Againe the Angels are considered in their number their number is knowne to GOD unknowne to Man the Saints are considered in their Soules there in their bodies here in the grave onely two excepted Henoch and Elias whose bodies are in Heaven before as types of Christ as evidences of the Resurrection The visible creatures are two fold the Heavens and the Earth the Heavens are two wayes considered in their sphaeres and orbes or in other phrases the Heavens and their ornaments the Heavens are considered as out-spread and firme the orbes are two fold the Sunne and the Planets the Sunne is considered in his light and swiftnesse in his light is two things as t is the fountaine and as t is communicated the Moone is considered in her mutation and blemishes the Stars are set forth in multitude and glory The Earth is considered singly or coniunctively coniunctively by a Synecdoche as t is land and water making one globe The waters are considered in the Sea in the Rivers the Sea is considered in his bounds in his motion the motion is considered in the flowing and ebbing the bounds are considered in the stabilitie and perpetuitie The Earth is singly considered in the substance and dependance the dependance on Gods power in the Aire the substance in the massinesse and riches the riches latente or patente the patente invegatives or the sensitives the sensitives have life and feeling the vegatives are part in the earth part above the earth
world in heaven the life in the wombe is secret the life in the world is active the life in heaven is contemplative a life of vision The life in the wombe is secret in the conveyance and in the continuance In the conveyance Eccles 11.5 Thou knowest not the way of the Spirit In the continuance being nourisht by the Navill and preserved by a Divine Providence rather to be admired than disputed 2. The kindes of life are three a life of Nature a life of Grace a life of Glory The life of Nature is in such things as the strength of Nature can acte all attaine not to the like operations nor the same man is all times alike one man excelles another and the same man in time he doth excell his former actions some have attained to a great knowledge of the heavenly sphares and orbes some to the knowledge of the terrestriall globe finding out the minerals that lay hid and the Nature of the Creatures that doe live and growe on the earth man hath divided the world into foure parts for distinction of Countries and people some attaine to Arithmetique some are Musicall man hath found out writing printing Martiall discipline Navigation policie in Governement curious Arts Phisique Rethorique Logique much varietie for the being and well being of humane life The life of Grace is a spirituall life which onely the regenerate doe attaine unto 1. Consider how it is communicated 2. How it is manifested 3. How it is preserved First how it is communicated Christ is the originall of light and life Iohn 1.9 He is the way the truth and the life John 14.6 He is the Resurrection and the life John 11.25 He is a quickening Spirit 1 Cor. 15.45 Giving life to his members This life is called spirituall life 1. Because the Spirit of God workes it 2. Because the carnall man knowes it not t is the spirituall man hath spirituall life 3. T is employed in spirituall things spirituall motions spirituall words and actions Secondly how t is manifested 1. By prayers desires longings after God where is breath there is life 2. By sence of sin to feele Idle thoughts indisposednesse to duties c. there is life for where is sence and feeling there is life 3. Affections against sin and for GOD argues life for where is heate is life 4. To doe good workes workes of mercie workes of pietie workes of mortification argues life for where is motion and action there is life Thirdly how spirituall life is preserved 1. By a good diet we must strive for appetite and for food labour and salt things and sharp things brings appetite we must exercise our selves in the Law and applie the curses and the threatnings home to the soule this will make us to hunger for Christ for mercie and grace then labour for nourishment the word preacht and reade the Sacraments and prayer and conference and meditation are spirituall nourishments to preserve spirituall life 2. Life is preserved by exercise we should put forth our habilities in duties as in Gods sight and for Gods Glorie here stirring is for soules health 3. Life is preserved by Physique 1. There is preventing Physique to remember Gods Presence Gods Law the great accompt the mercies we enioy the example of Christ these meanes keeps us from sinfull diseases 2. There purging Physique true sorrow free Confession humiliation prayer turning to God 3. There is restoring Physique to embrace the tender of mercie the promise of grace to lay hold on the bloud of Christ to ponder what is Gods sweete Nature what GOD hath beene to others what he hath beene to us formerly what he is to us at this present what a sweete Mediatour we have at the right hand of GOD this may restore us In the third place as there is a life of Nature and a life of Grace so there is for the soule a life of Glorie 1. There is an eternall life of Glorie 2. The felicitie of that life That there is an eternall life t is plaine Mark 10.30 In the world to come eternall life Iohn 3.16 Whosoever beleeves shall have everlasting life Eternall life is foure and twenty times to be read in the New Testament besides the other names of heavenly Glory heavenly inheritance c. The Arguments to prove an eternall life 1. Other wayes the Scriptures would be false which doe so manifestly reveale it unto us 2. Els we loose an Article of our Creed 3. The verie heathens have guessed at it 4. Els the Saints of all people were most miserable 1 Cor. 15.19 The Felicitie of that life 1. T is a life of Glorie in a Kingdome of Glorie with the God of Glorie 2. T is a life of pleasure Psalme 16.11 There is sweetnesse with our Glorie then they that mourned here shall laugh those that fasted shall feast and them imprisoned shal be enlarged 3. T is a life of triumph there be palmes in their hands in token of victorie then the poore child of God that is now militant shall triumph 4. T is a life of safetie there no theefe can come to rob no enemie to assalte no Divell to tempte there shall be no arrest no suite nor accusation against us 5. A life of love Love is the Law of the Kingdome everie one is glad of anothers felicitie so the ioy is mixt and enlarged they so abounding in love one to another and all to the Lord. 6. T is a spirituall life glorified there is no thirst nor wearinesse or lumpishnesse 7. T is a life of knowledge Ignorance is expelled we know here in part but then we shall know in perfection 8. T is a life of praises then prayers cease but praises never cease we shall doe it for ever with spiritualnesse and livelinesse and againe we sound forth the praises of God and againe and againe with infinite sweetnesse 9. T is a life of Communion with Christ and the Angels and all the Elect we shal be all of one mind none shall separate from this assemblie nor one profane man be admitted 10. T is a life of Satisfaction we shall say Lord I have enough Lord I am full I am satisfied richly rewarded here we ever want something but that life knowes want of nothing Of the death of the Soule 1. What Death is 2. How the Soule can be said to die 3. The cause of death 4. The signes of death First what death is Plinie calles it ruine Horace the last line of things Some call death a dissolution or departing sometimes t is afflictions 2 Cor. 1.10 Who delivered us from so great a death sometimes t is a dangerous thing 2 Kings 4.40 Death is in the pot Death is the separating the Soule from the body Heb. 9.27 our living out of Gods favour and without the Word of God is the shadow of death The separation of the Soule from the body is bodily death the separation of grace from the Soule is spirituall death the separation of the
〈◊〉 〈◊〉 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