afflictions allaied our hot tentations quenched Thus the word and raine are fitly compared together Quest 6 How were the hearbes and grasse and trees flourishing without the raine Answ 1. God is not tyed to secondary meanes he can give light without the Sunne and cause grasse and the hearbs to flourish without the raine 2. There was that which was equivalant to the raine Gen. 2.6 vapor ascenderat â— terra a mist * had not ascended from the earth but some read there was not a man to till the earth nor a mist had ascended from the earth then the first answer serves 3. The waters lately had covered the earth and it might yet be without raine Quest 4 What be the fruits a Christian brings forth on whose heart God hath rained gratiously Answ 1. To God he beares the fruits of prayer confidence remembrance love feare and subjection 2. To men he brings forth the fruits of justice and mercy and peace 3. To superiours he beares the fruits of reverence obedience and faithfulnesse 4. To his family his fruit is example and instruction and provision 5. To the godly a desire of them a delight in them a studying their good pleading for them 6. To the poore compassion counsell reliefe 7. To enemies meeknesse forgivenesse praier for them 8. To neighbours like affection kindnes †If it may be without sin sociablenes 9. To friends faithfulnesse gratitude requitall of favours regard to their posterity 10. The fruits concerning our owne good is 1. To be sound in faith and repentance 2. To increase in heavenly mindednesse 3. To get more assurance peace and joy In outward things 1. To use them as things which have no sufficiency eternity 2. To be diligent in the particular calling sufficiency eternity This is a high poynt 3. Out of earthly objects still to be winding the minde to holy things Quest 5 Is there any countrey where it raines not at all Answ The land of Egypt being under Zona Torrida hath no raine unlesse in the Northerne parts some small showers yet the Lord affoords them the river Nilus which waters their Land by the flowing thereof Aegyptus sola inter regiones hyemem ignorat Egypt alone of the regions knowes no winter there Israel sowed their seed and to water it with their feet * That is with their labour as Gen. 30.30 Sicut hâ—rtum olitorium as a garden of hearbes Deut. 11.10 Quest 6 What is the hoarie frost Answ It is the dew that falls in the night so being frozen it is called Canities for whitenesse pruina for coldnesse a hoary frost Psalm 147.16 compared to ashes for likenesse Quest 7 What is the cause of the haile Answ The vapour is carried to the highest place of the aire where the most extreme cold is the drops frozen fall in little round stones Quest 8 Seing there is no raine in Egypt how could it haile so much there Exod. 9.23 Answ It was supernaturall and miraculous 1. It was over all the land whereas it never rained over all the land before * Since Noah's flood 2. It was deadly to them in the field 3. It was mixt with fire yet the fire did not melt the haile-stones nor the hailestones quench the fire three elements were against the Egyptians the fire in the Lightning the thunder in the Aire the water in the Haile Quest 9 What is the naturall cause of the Snow Answ The vapour is exhaled in the lower part of the middle region of the aire not so high as the place of haile and having some heate blended with it that makes it spread so that it is too cold for raine and not high enough nor cold enough for haile it is more hard and dry then water and it falls downe without noyse if it come before a frost it preserves the blade from nipping off and nourisheth the hearbes and by heate it doth melt and descend to the rootes the Snow water is of a binding nature bad to drinke usually for it will cause a botch under the chin and benumbe the members and farther the stone in the bladder Quest 10 What is the commodity of the frost Answ 1. It striketh and forceth the Naturall heate to descend to the rootes 2. It kills the wormes which hurt the earth 3. It brings us store of wild fowle Quest 11 What is the reason such great drops of raine do sometimes fall Answ Then they are from the cloudes neere us the vapour is hot and moist and dissolved before the ascent be farre from us so it falles in some countries in great plashes with us in great drops The clouds doe part that were gathered together so are quickly dissolved usually it is heate comes with these great drops Quest 12 How are waters and afflictions alike the stormes and raine waters I meane 1. Waters come not out of the dust but from above so afflictions come out of the dust Iob 5.6 2. Waters fall on all alike Mat. 5.45 so afflictions come alike to all Ecles 9.2 3. Stormes for the present are grievous so are afflictions for the present Heb. 12.11 4. The showers doe wash not wound us so afflictions doe clense us not hurt us 5. When the storme is past the sunne-shine is welcome so is prosperity after afflictions so much of the Raine Of the Earth 1. Of the divers names given to the earth 2. Of the scituation and place of the earth 3. Of the fashion and forme of it 4. Of the nature and quality of it 5. Of the subsistence and dependance of it 6. Of the quantity and greatnesse of it 7. Of the riches and fruitfulnesse of it 8. Resolves concerning the earth Sect. 1 First Of the names given to the Earth 1. IT is called Terra earth Gen. 1.1 2. It is called Arida dry land Gen. 1.9 3. It is called Tellus earth or ground 4. It is called Humus moist earth the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for earth with Terra Tellus Humus 5. When earth is spoken with heaven as in Psalm 124.8 then is it the whole globe of earth and waters The first time we doe read of earth is that it was Informis Inanis Without shape and empty a confused Chaos but after it is Arida dry land yet barren lastly at the word of God it doth bud and beare fruit I who am but earth in my naturall estate without beauty (a) Eze. 16.5 being empty of all good a Reflection and though separated from pagans by outward Baptisme yet I am barren in goodnesse O that God would say to me bring forth and increase and multiply in all saving graces then should I not be as the mountaines of Gilboa (b) 2. Sa. 1.21 nor be as one called barren (c) Luk. 2.36 but as a well watered garden (d) Isa 58.11 and as a field the Lord had blessed Gen. 27.27 Sect. 2 Secondly Of the scituation of the Earth IT is farre from heaven and
wicked and hath no right Quest 9 In what place of the earth was Paradise Answ The place is ghessed at by the names of the Rivers which are mentioned to runne through it but the deluge of waters in the dayes of Noah deprived the men on earth of the beauty of it and when the place is disputed yet little is concluded Quest 10 What lessons doth the Earth teach us Answ 1. To be patient the Earth beares all 2. To be fruitfull the earth abounds with fruites 3. To be bountifull the Earth receives all 4. To be constant the earth is immoueable Our patience brings us much inward peace Our fruitfulnesse evidences we have life in us Our bounty and doing good wins others Our constancy brings us from duty to reward Quest 11 Why have the godly for the most part so small a portion of earthly things Answ 1. They enjoy God which is the best satisfaction 2. God keepes them short as Birds wings are clipped that they may not flye from him 3. They bend their chiefe studdies and endeavours for saving grace and spirituall riches 4. God gives portions heere to wicked men Psal 17. but he reserves for them an heavenly inheritance Quest 12 What are the markes of an earthly man Answ 1. When he awakes hee mindes earth 2. He is over-joyed if he winnes earth 3. He is over-grieved if he looses earth 4. He esteemes them the onely wise men that be wise for the earth to get great estates 5. Hee opposes the powerfull preaching of the word and the heavenly minded Christian 6. He is loath to heare of going from the earth 7. His delightfull discourse is most forthe earth 8. He is never wearied in studdying and in labouring for earthly things 9. Hee is never satisfied but still desires more 10. He is unwilling to part with earth though God and his Conscience and the poore call for it Quest 13 How should wee carry ourselves being inhabitants on the earth Answ 1. Labour to be Saints on earth Psalme 16.3 2. To consider we are strangers on earth Psa 119.19 First we should labour to be Saints on earth 1. By yeelding to the Ministery of the word which although others are not wrought on yet the Saints are gathered glued together and grow up into one body by the Ministery of the word Ephe. 4 11. 2. By separating from all grosse sinnes in the act and from all smaller sinnes in the allowance 3. By dedicating our selves and giving our selues to God 1. Speedily without delay 2. Totally without reservation 3. Resolutely agaynst opposition 4. Constancy not revolting Secondly as strangers on the earth 1. We should freely acknowledge we be strangers 2. Use this world moderately 1. Cor. 7. chap. 31. 3. Expect some wrongs no preferments 4. Wee should much praise God for our comforts here 5. Forget that behind and endeavour towards that befor◠Phil. 3. 6. To do good now Gall. 6.9 be ready to depart 2. Peter 1.10.11 For our encouragement in the way 1. Our Pilgrimage is not long 2. We have company 3. We shal be provided for 4. We have a guide Psal 119.105 5. VVe have attendants Psalme 91.6 A Heaven to receive us Of the Water 1. Of the Etymology and also the original of waters 2. Of the kinds of Waters 3. Of the usefulnesse of Water 4. Resolves concerning Water Sect. 1 FIrst of the Etymology of Water and the original of them the Latin Aqua some do derive it from à et qua quasi à qua vivimi◠vel à qua omnia fiunt Lodwick Rowsee D. of Physicke by which we live or of which all things were made Others will have it quasi aequa because nothing more equall and smooth then water when it is not troubled Adam named many of the Creatures but God he himselfe gave the name to the Waters in the generall Gen. 1.2 also the gathering together of the Waters he called Seas he gave the name to the Rivers For their originall we read of them as soone as we read of any thing the Spirit of God mooving on them the Earth to appeare out of them the waters are honourable for antiquity Sect. 2 Secondly the kindes of Water THe kinds of water are many there is salt water and fresh water the Sea water and the River water Well-water Raine-water Snow-water the Water in Bathes there is Waters of divers wonderfull operations some Water is sayd to kindle a torch some to make the Sheepes wool blacke that drinke it The Spaw doth intoxicate the braine some Waters are reported to be so cold that they turne Leather-gloues and bals into stone I have seene Cheese and Wood and a Toadstoole turned to stone I judge it came by such like water In Boetia are springs that helpe memory some waters make Women barren one River is reported to be bitter and salt thrice a day In Arabia is a fountaine which casteth up all heavy things put into it In Phrygia are two Fountaines one makes men laugh the other makes men crye there is a river in Bythinia which torments perjured persons being put into it amongst us some water will take Soape and some will not some water wil make better drinke then other At Bath the water springs alwayes hot In France is a river with the which a Scarlet is dyed excelling other colours the variety of Waters requires a Volume I only take an abridgement and a tast or touch Sect. 3 Thirdly of the usefulnes of the water FOr usefulnesse it hath a priority above the other elements it pierces the aire and ascends by the Sunnes exhalation it devoures the earth if it bee not strongly kept in by bankes it quenches the fire it hath great ability and therefore may be usefull it carries our ships makes fertile our grounds refresheth and nourisheth man and beast fowles and fishes the trees live by the water the earth upholds them a rose bush upheld in water without earth brings both leaves and roses as some affirme some creatures live by water but none without it most live without fire but none without water men beasts trees and corne cannot continue without water It washes and cleanses and cooles and refreshes In peace in warre in sickenesse in health in the house in the field alwayes water is usefull In conclusion no water no humane life no Common-wealth no world Fourthly Resolves concerning water Quest 1 What are those waters above the firmament Gen. 1.5 Answ They be the waters in the cloudes above that firmament where the fowles flie called heaven Psal 148.4 how heaven is diversly taken in Scripture reade before page 176. as every part of the water is called water so every part of the firmament is called by the name of the whole Quest 2 What may we observe concerning the sea Answ 1. Gods bounty in storing it with fishes 2. His power in keeping it within his boundes 3. His providence for commodities are in great ships conveighed in great quantity and more
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
Shame for they shall bee looked upon as spectacles of wrath to their infamy Isaiah 66.24 2. This fire differs from fire on earth and hath with it darknesse and paine our fire gives light and warmth 3. This fire hath with it indignation and an exceeding vexation for there is gnashing of teeth 4. Divines thinke there is horrible blasphemie because of their torments 5. The company of the divels most fearefull and terrible And in this Fire 1. Is no resistance for now they suffer Jude 7. and are bound hand and foote Matth. 22.13 2. Is not the least mittigation Luke 16.24 25. 3. There is a gnawing worme in the fire Mar. 9.44 4. A senciblenesse of the torment Luk 16.24 5. A knowledge that others be in joy Luke 16.23 6. The torment is on the whole man all the faculties of the soule and all the parts of the body The degrees of torment 1. According to the measure of wickednesse committed Matth. 23.14 2. According to the meanes of grace they despised Matth. 11.24 Sect. 5 Fifthly of divers resolves concerning fire both naturall and divine and of Meteors First of them that are naturall Quest 1 HOw many waies may fire be put out Answ First by spreading it abroad Secondly by withdrawing of the fuell Thirdly by throwing water on it So our lust may be quenched by separating of them by taking away that which doth nourish them by teares of repentance Quest 2 Why doth fire burne hottest in frosty weather Answ The extremity of the cold aire provokes it to be more vehement Quest 3 Why doth Wine and some strong waters burne and take fire Answ Because of the strongnesse and clamminesse and fatnesse that is in it it is combustible Quest 4 Why doe men burne the ends of pales which they do put in the ground Answ That the moysture being expelled the putrefacting part may remaine the longer in the ground without rotting Quest 5 What is the cause of the continuall fire that is on mount Aetna Answ The minerals of Brimstone or some other combustible Oare which quantity being great the fire continues thus the learned doe thinke Quest 6 Quenching the hot Iron in the Smiths forge why doth it â—isse and make a noyse Answ First suddaine alterations breedes distemper in the very iron Secondly violent extreames doe fight and make anoyse Quest 7 How may we prove the foure elements in a fire-stick Answ 1. There is fire in the one end of the sticke 2. There is water wooses out at the other end 3. There is aire fumes out with the water 4. The sticke burnes to ashes there is earth Quest 8 Why doe children love to play with the Fire Answ 1. Because of the finenesse of the colour 2. Because they want experience of the operation of it Quest 9 Why doe english people make bonefires the fifth of every November Answ 1. That the Fire may be a lively remembrance of our deliverance from Popish Fire 2. That our children might aske the meaning and be instructed in Gods mercies to us 3. To daunt the enemy when they see us rejoycing whom they rather would see weeping and mourning 4. We expresse outwardly what we have inwardly the fire of zeale and thankfulnesse 5. The burning of the wood shewes how traitors shall burne in hell 6. We would teach them we make fires not to burne them as they did us but to give them light and warmth Secondly other resolves concerning metaphoricall fire Quest 1 How is anger like to fire Answ 1. A little may grow to a great flame 2. Fire and anger be hurtful out of their proper places 3. Fire is dangerous neare flaxe and anger is dangerous where is provocations 4. Wisedome orders fire so a wise man orders his anger 5. Fire raked in ashes stirring discovers it so concealed anger occasions doe manifest it 6. There is likenesse in the quenching of fire and anger 1. Fire is quenched by with-drawing fuell so anger is appeased by removing that which doth nourish it 2. Fire is quenched by water and anger is quenched by teares of humiliation 3. Houses on fire are holpen by pulling downe so anger is cured by pulling downe pride and high conceits Quest 2 How doth wickednesse burne like fire Answ 1. One coale kindles another so one wicked man doth infect another 2. Fire consumes so doth wickednesse consume all good in the soule the strength of the body the goods the good name 3. Some sport with fire some sport with sinne 4. When fire gets mastery wee are undone so when sinne gets dominion we perish 5. When a man sees fire in his house too late he cries desperately so it is with sinne at the death bed 6. Fire hath undone them that were very rich so wickednesse did undone the very Angels 7. If we espy fire very dangerous if we can timely quench it we doe rejoyce so if we espy our sinnes and timely repent it aboundantly comforts us 8. If a man be cryed unto his house is on fire if hee he stirre not he is like to perish so if the Preacher crye out of the sinne in mans soule if hee repent not hee perishes 9. If fire be almost put out if it have matter it will revive againe so wickednesse curbed by law education shame example if not throughly mortified it will revive againe 10. If fire be blowne it is more furious so if sin bee provoked furthered and animated it is more furious provoked lusts are strong Quest 3 How is jealousie like unto fire Answ 1. As fire is ever working so jealousie is never at rest 2. Fire works on the least advantage so doth jealousie 3. Fire blowne and added unto is outragious so is jealousie if it be stirred and new matter added to it 4. Many times the neighbours are called to helpe quench fire so often times the neighbours and the friends are called to appease the jealous party 5. Fire will except of no gifts nor be intreated not to burne so the jealous man will endure no ransome though the gifts be augmented Prov. 6. 6. Fire lies sometimes invisible in the ashes so jealousie lies secret hid in the heart 7. Fire burnes those that touch it so the jealous person is angry with those converse with them 8. A sure way to quench fire is to cast on water and take away the fuel so to quench jealousie the best way is to weepe for them and to give them no just occasion 9. If a man come with a handfull of flaxe or straw to beate the fire hee encreases it so to come to the jealous party with passion rough words or threats doth more enrage them 10. Put two fires together they doe burne the hotter so put two jealous persons together let them talke together they strengthen each other 11. Fire sometimes burnes where it should not so the jealous person sometimes suspects were he should not 12. Fire welcomes that will encrease it so doth the jealous party welcome the tales and
reports that encreases jealousie Quest 4 What lessons may we learne from the fire which fel on Sodome Answ 1. That God is just as well as mercifull 2. Strange sinnes bring strange punishments 3. The equity they burnd in lust first and then were burned with fire 4. Voluptuous living hath a smarting conclusion 5. Vniversality of sinnes brings universall destruction 6. Those which cannot abide to be reproved must abide to be punished 7. We should take examples least we make examples Quest 5 How is Gods word like to fire Answ 1. The fire gives light so doth Gods word Psal 19. 2. The fire gives heat so doth the word 3. The fire in his place rejoyces so doth the word rightly applyed Ier. 15. Job 23. 4. The fire consumes the combustible stuffe so the word consumes our sinnes and lusts 5. The fire changes some things and drawes some things to it so doth the word change us and win us and turne us to his owne likenesse Quest 6 How are the judgements like fire Answ 1. Fire is terrible when it is cryed fire fire so Gods judgements are terrible in the threats 2. Fire it impartiall so are Gods Judgements 3. Fire consumes so doe Gods judgements 4. Fire torments men so doe Gods judgements 5. The spoyle that fire makes is reported a farre off from the place so Gods judgements are heard of and famous for report and record 6. When fire is cryed and kindled men doe remove their Goods and cast water on their neighbours houses or flye away so in the threatning and beginning of judgements it is wisedome to pray and to give almes to lay up treasure in heaven to weep for the sinnes and miseries of others to the from the sins of the time unto the name of God to the throne of grace 7. When wee see the flame a farre wee beginne to bestirre our selves so the judgements on neighbour nations should now awaken us 8. The mining sunder ground are least perceived and yet most terrible sudden and inevitable so inward spirituall judgements are least perceived and most dangerous 9. As those that kindled the fire are worthy of our hatred and those that quenched it are worthy of our love so the wicked that procure Gods judgements are worthy of most hatred and the godly that preserve us from them or by their prayers remove them deserve most love Of Meteors 1. Of the names of Meteors 2. Of the matter whereof they are produced 3. Of the time when they doe appeare 4. Of the various formes and shapes of them 5. Of the place where they are Sect. 1 First of the names of Meteors A Meteor is taken more largely or more strictly Largely all vapours exhalations clouds windes tempests haile snow are Meteors Meteora is first things ingendred Secondly in the aire Thirdly unperfect things ingendred imperfectly in the aire strictly it is either from vapours arising from the water or exhalations from the earth or both so growing hard and clammy are called Meteors in the aire Sect. 2 Secondly of the matter of them FIrst negatively of what they are not Secondly affirmatively of what they be Negatively They are not of fire nor of aire and so are of unperfect mixture for the perfect bodies are either simple compounded of the foure elements The Meteors are not of fire for the fire consumes them and doth not produce them the fire I meane the elementary fire is so thinne it cannot be altered and made thinner if the fire were thicker it would become hot aire neither are Meteors made of aire for if aire were made thinner it would turne to fire the exhalation then is not from aire nor fire Affirmatively Meteors have their production from the Waters and Earth from the waters do arise moyst vapors from the Earth arise exhalations more hot and dry and are more thin and pierce the Ayre ascending up more free then Vapors to the place where they are fired and consumed and t is probable that Meteors are rather exhalations then Vapors As there be seene some at Sea it may be they arise from vapors or from some Isles of the Sea or exhalations may be drawne from Fleetes of ships and great Navies this is but conjectures wee must leave many causes in nature to the God of Nature who onely knowes them Sect. 3 Thirdly the time when Meteors appeare NOt in the heate of Summer for then the Sunne is strong on the earth in his heate and consumes the matter whereof the Meteors are formed Not in the deepe of Winter for then the Sunne is so farre distant that t is not so operative to raise the exhalations up into the Ayre But the Spring and Autumne is the ordinary time As for the Star that did lead to Christ in the deep of winter it may be the Countrey is temperate or it was an extraordinary Meteor or Starre for speciall use God can throw the reines on natures necke yet keepes the bridle in his mouth hee can worke by secondary meanes and without them Sect. 4 Fourthly of the various formes and shapes THe formes of Meteors are according to the quantity or quality if the quantity be very great it is not carried up to the upper Region of the Ayre when the grossenes and heavinesse is the quality of it but if the quantity be great and the quality be thin and light it goes to the upper Region and there is fired And to proove that great quantity is exhaled up in the Meteor it appeares in some Comets or blazing Stars which continue many dayes after they be fired before they be consumed which argues there was a great quantity that lasted so long Sect. 5 Fifthly of the place of Meteors THe place is to be considered two wayes First the place of their production Secondly whither they ascend 1. The place of their production is not farre North for that is too cold nor yet in the South for there the Sun beames are too hot but that part of the earth which is like the Spring and Autumne all the yeare there are most Meteors Vnder the Equinoctial line are none nor in the two extreames but in the temperate Climat there they arise 2. The place whither they ascend t is to the upper Region for the middle Region wanting the reflexion of the Sunne beames is extreame cold In the lower Region is Frosts and Mists in the middle Region Clouds and raine in the upper Region Comets and blazing stars Conclusions applicatory An Hypocrite is like unto a Meteor First a Meteor is raysed from the Earth yet is not earth So an Hypocrite is raysed in the Church yet is not of the Church They went out from vs saith St. Iohn but are not of us he is not of the true Church of Christs mysticall body 2. A Meteor hath an ascent yet is not heavenly so an Hypocrite may be advanced yet not of an heauenly disposition 3. An Hypocrite may make more shew than a true Christian as a meteor may blaze
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
comfortable in his presence and promises mercies and favours 4. If a man doe but open his mouth the ayre fils it so if we open our mouth to God and pray in faith God hath promised to fill it Psal 81.10 5. If a man be buried in the earth the ayre leaves him and he putrifies and rots so those men are wholy earthly minded suncke under earthly cares buried in earthly desires and in worldly hopes God leaves them and they rot decay and perish 6. A man that hath good ayre is in possibility of health and chearefulnes but hee that enioyes communion with God hath certainty of soules health and shall have so much comfort first or last as shal exceed worldlings Sect. 4 Fourthly of the usefulnesse of the Ayre IT is so usefull that we live in it and cannot live without it t is more usefull then fire and water friends or mony with the ayre we do eate and drinke and sleepe worke walke play and refresh our selves ayre is usefull in prison in sicknesse at all times in all places the ayre is with us in contempt in disgrace in all miseries the ayre will visite us abide with us offer it selfe to goe downe to our Lungs and refresh us Conclusions 1. How good is God that makes the Aire so common the poore Plough-man hath a better portion in it than the rich Citizen The Aire is Gods doale to the world all share in it the dogge the horse the swine are not deprived of it yet it is more pretious than the gold of Ophir the Rubies and Pearles are not to be compared with it were it not to bee had without price a man would part with all his substance for it and purchase it with his chiefest treasure yet God in bounty makes it common and more plentifull than the stones of the street O blesse his name for ever 2. The Sunne is the cause of the usefulnesse of the aire for of it selfe it is both cold and darke so 〈◊〉 my soule without grace both darke and cold till God doe shine on me with light and heate 3. Let me learne of the aire to be usefull that others may have benefit by me endeavouring to behave my selfe so toward my governours my family my kindred my neighbours toward the poore the weake the strong that I may be usefull to all so shall I not live without being desired nor dye without being bewailed my enemies will wish to be like to me and my friends will rejoyce to speake of me and my conscience will speake for me Sect. 5 Fifthly of the continuance of the Aire THe aire and all things are continued by an upholding providence of God Psal 119.90.91 Good things in their want doe breede desire in their enjoyment they bring delight comfort and contentment Conclusions 1. As the Aire is constantly continued so is the love of God to his people our sinnes if we repent deprive us not of it Psal 89.33 nor our afflictions Psal 91.15 nor yet death it selfe Rom. 8. ver 38. The loue of God compasses us and continues with us as surely and as sweetly as the ayre we do breath in 2. God takes not away this useful Creature but continues it I must learne of him not to take away from men that which is most usefull that which they cannot well bee without To take a poore mans tooles to pawne or his bed-cloathes or garments and keep them is somwhat harsh To with-draw maintenance from my teacher to take away the good name of my brethren to be a meanes to keepe bread from the Market or preaching from the people is not the Divine but the diabolicall nature 3. The aire is continued amongst others to them that are evill and sinne against God and blaspheme his name To teach me not to doe the worst I can to those which are evill and doe me wrong but to be patient toward them and to strive to overcome them by supplying their wants and necessities 4. At night the aire hath his being though it wants the well-being to me that is it doth want light and heate so grace may give me a being though I want the comfort and exercise for my well-being but the sunne-shine of favour brings feeling comfort and joy Sect. 6 Sixthly Questions resolved about the Aire Quest 1 WHere doe you prove the Aire was created Answ The aiery region is called heaven There are three heavens the Imperiall heauens where the Angels are and Elementary heavens where the Sunne Moone and Starres are and the Region of the Aire where the Fowles doe flye called the Fowles of heaven Mat. 13 3◠which heaven is the aiery region When God made the Firmament he made the aiery region Quest 2 How is Sathan said to be from beneath Iohn 8. Yee are from beneath ye are of the Divell saith Christ Yet in Ephes 2.2 he is the Prince that hath his power in the aire Answ There is beneath in place beneath in dignity a Lord may be beneath a slave in place the slave may be in the chamber above him there is beneath in respect of dignity so the people are beneath the Prince Sathan is from beneath in respect of cursednesse basenes and indignity Quest 3 How are the clouds supported by the aire seeing the aire is more thinne and pure doth the weaker uphold the stronger Answ The Lord upholds all things by his power the earth he hangs upon nothing he is not tied to meanes nor to give a reason of his doings the Clouds are upheld it is so but by what meanes our ignorance of it is no vice in us Quest 4 Have fishes aire in the seas and rivers Answ As the wind blows where it listeth and we know not whence it comes nor whither it goes so it may be said of the aire how it penetrates or commixes it selfe with a contrary element what path it hath under water what aire fishes have or whether they breath by the Gills we may question but should avoyd curiosity and never looke for full satisfaction Quest 5 Are not some Masters of families to be blamed that being able in state they are so grosly worldly minded that they deprive themselves of the fresh aire and also their wives and children and servants and let them have no time or too little time to refresh themselves Answ They deprive themselves of a sweet blessing and demonstrate to the world what a hard master their Lord Mammon is that taskes them so hard and makes such drudges of them for the fresh aire cheeres their spirits farthers their health encreases their appetites abroad neare the City or farre off as they goe they eate of the fruites of their labours rejoyce their children encourage their servants if they have grace glorifie God in his workes doe good by conference and example amongst the countrey people returne to their home and with a fresh Career with cheerefulnesse and activenesse they fall againe to their trades and callings their whet proves no
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
bring ruine upon it 2. I am to serve GOD with my body by bowing before him speaking to him and for him by working walking doing suffering as the Apostle saith Glorifie God with your bodies 1. Cor. 6. 3. I must not defile my neighbours body nor oppresse the weake nor in passion wound or maime or kill that bodie that is Gods noble curious worke 4. I am to prefer the bodies of my servants being humane before the bodies of horses dogs hawkes parrets monkies apes to love them and care for them above the rest Section 3 Thirdly Of the mortalitie of mans body Mortalitie and death seises on mans body 1. Because of sinne and transgression 2. Because t is of mixt matter and composition 3. Because of Gods will and ordination First Because of sinne Rom. 5.12 Death came into the world by sinne sinne ushers-in death and then turnes from an usher to a sting and though some that receive grace doe pull out deaths sting by Repentance yet death hath matter to worke upon we being 2. Compounded of the foure Elements and being made of composition we are subiect to a dissolution fire aire water and earth are our composition heate cold moisture and drought doe strive to hasten our Conclusion if one prove praedominant above the rest then we conclude and dissolve to dust 3. Because of Gods will and ordination Statutum est T is appointed and ordained that men must dy Heb. 9.27 Conclusions applicatorie 1. This should stirre up my hatred against sinne which brings death and to manifest my hatred 1. By studying the destruction of it 2. By withdrawing the meanes that nourishes it 3. By groaning at the feeling and presence of it 4. By frequenting holy duties to subdue it 5. By longing for the time to be quite ridde of it 2. To remember my mortalitie thereby 1. I shall applie my heart to wisedome 2. Be the more moderate in all outward things 3. Be stirred and quickned to duties for there is no knowledge wit nor invention in the grave 3. I am to prepare for death and dissolution 1. By being sound in Repentance then death will be an advantage Daily I am to enlarge as I am able my Conviction Confession shame sorrow and forsaking of my sinnes so will the sting of death be pulled forth 2. I am to dy daily in affection I must be a man resolved for death then when sicknesse and death comes I may say Whom seeke ye I am the man take mee I submit 3. When death comes Mors ultima linea rerum being my last line I am to endeavour to dy in Faith with patience hopefully with giving instruction to others if I have time and senses and speech and to dy with devotion commending my Soule to the Lord. 4. Death is an Ordinance of GOD and all his Ordinances are for our good and much to be regarded The benefit of this Ordinance is 1. We by it attaine to perfect mortification that we have beene digging at all the time of our new life and loosened the earth about the rootes of sinne death comes as a mighty blustering wind and downe fall our sinnes never to rise any more 2. By this Ordinance we come to rest from all our drudgerie turmoile and labour 3. By this Ordinance we have a passage to Paradise the third Heaven Abrahams boosome to the companie of innumerable Angels to our Inheritance our Masters Joy 4. By this Ordinance we be freed from oppression dangers feares faintings indisposednesse and evill companie So much of the mortalitie of the body Section 4 Fourthly of the Immortalitie of the body 1. It was Immortall in the Creation 2. It shall be Immortall at the Resurrection 3. Some have Immortalitie by translation as Henoch and Elias First Mans body was immortall by Creation before sinne there was no death for death came into the world by sinne Rom. 5.12 Man was not made mortall and sinne came not as an accident to make death a punishment as though Adam had dyed if he had not sinned but now hee dyes as a punishment of sinne But he was made immortall and had he not sinned he had not dyed for Angels had immortalitie by Nature Adam was immortall in his condition being in his body without deformitie and his humours without contrarietie death and all the fore-runners of death sicknesse sorrowes paines proceed from the transgression which altered our immortall estate Conclusions applicatorie 1. Sinne alwayes makes mans exchanges woefull we have changed immortalitie for mortalitie beauty for deformitie felicitie for miserie 2. This should humble us to consider wee were once immortall greate men decayed doe looke back on former dignities with sighes 3. We should lay the blame on our selves when we feele our ruines GOD made us happie blessed and immortall in our Creation 4. We may take a view of our immortall condition by Comparisons If Absolon was so beautifull what was Adam If Asahel was so swift of foote if some men are so wise and skilfull having but some remainder of the excellencie Adam lost what had he then himselfe in his ioyfull innocent immortall condition Secondly the body shall be Immortall at the Resurrection It shall be raised spirituall and immortall 1 Cor. 15.44 Mortalitie and death and sinne shall be abolished There is the dominion of sinne the being of sinne the consequent of sinne The dominion is taken away in our Regeneration the being ceases at our dissolution the consequent which is death and mortalitie is taken away at the Resurrection Conclusions 1. I that like of comlinesse and activitie may looke backward what I was in Adam and forward what I shall be at the Resurrection and so exercise my griefe and hope 2. In all my lumpishnesse and drowsinesse of body I may comfort my selfe in this at the Resurrection I shall serve GOD with that conformitie of body to my soule that there shall be no let nor impediment then my body shall be immortall with my soule Then there shall be no actuall evill for Grace shall be consummated nor potentiall evill being confirmed in goodnesse and holinesse no actuall corruption of body then there shall be no defect nor deformitie no potentiall corruption then all passions cease all sufferings are abolisht the passions of the senses shall be with Joy and perfection as Musique perfects our hearing 3. With the prospect of Faith by the light of the word I see a glimpse of the bodies immortalitie Absolon had naturall beautie and here is a reflex in this life but then the soule shall appeare in the body as the wine in the pure glasse the soule shall be ioyned to GOD the body to the soule and both glorious Now to come to the particulars and first of the Head The Head of man is 1. Obvious and is seene above the rest of the body 2. T is honourable above the rest of the members 3. T is united to the body 4. It conveighes influence to the body 5. It is sensible all
〈◊〉 〈◊〉 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
requires wee should walke before him Gen. 17.1 How is it possible for all his servants at once to walk before him were he not omnipresent Reason 3 Thirdly God doth excell all creatures how excellent soever the aire is every where but onely in his owne Region the waters of the Sea every where but within their bankes but God at once is in all places being omnipresent The Scriptures prove it clearely Gen. 10.9 Nimrod a mighty hunter before the Lord in Gods presence Psal 139.7 Whither shal I fly from thy presence Ier. 23.24 Doe I not fill heaven and earth saith the Lord. Sect. 5 Fifthly Objections Object 1 CAine went out from the presence of God Gen. 4.16 Answ 1. Gods presence is either generall or speciall Caine went not from Gods presence as he is universally present with his creatures but he went from the presence of his grace and favour 1. Chron. 16.29 To come before God is expounded Psalme 96.8 to come into his Coures Cain went from the presence of God from his Church and family in Adams house who taught his children religion and to offer Sacrifice hee went from that sweete communion that Gods children have with him in his worship and service Object 2 In Ephes 2.12 the Gentiles were without God in the World how was he then present Answ 1. They were without Christ who was God 2. They were without the knowledge of God 3. They had no interest in God as his people 4. They did not enjoy God as his people doe to fly to him in all neede to worship him to be conversant with him Object 3 In Psalme 16.11 't is said in his presence is fulnesse of joy and his presence is every where how is this joy then wanting in earth and in hell His presence and favour causes joy in his kingdome of glory Answ but in earth his presence is troublesome to the prophane because his Nature and theirs doe quite differ and he is a Judge whom they feare and hate In hell his presence is terrible to the damned because his presence and wrath there goeth together A Kings presence is joyous to those that shall be pardoned enriched and honoured but terrible to Traitors that are condemned and to be executed Object 4 If people be taught this it will dash all mirth and sport and make them very demure and sober to thinke they be alwayes in the presence of God Answ It is the way to make them truely joyfull when they are upright the Angels are full of joy yet stand in his presence it will dash carnall sport and bring spirituall joy we shall not lose but gaine by it wee shall lose that would defile us and gaine that would beautifie us Object 5 There is much wickednesse done every day God being present t is a marvile he suffers it Answ 1. He shewes his infinite patience and long suffering Rom. 9.22 2. He lets wicked men alone till their sinnes be full Gen. 15.16 3. Hee keepes sometimes a little Sessions here and executes vengeance to shew there is a God 4. Hee hath a great day to reckon with them for all Object 6 God is said to bee in heaven Psal 2.4 Psal 115.3 Our God is in heaven Answ There he is in his Majesty and Glory yet he is in earth by his providence and omnipresence Ier. 23.24 Object 7 Hee is not with the wicked Numb 14.42 he withdrawes himselfe from them Hos 5.15 Answ He is not with them to protect them to blesse them to direct prosper and reward them yet he is with them to punish them Gen. 10.7 to restraine them he is so neare them as he puts his hooke in their Nostrils Isaiah 37.39 He is not with them in grace and favour yet hee is with them by a generall providence to over-looke them and curbe them and disappoint them as the places before quoated doe shew Sect. 6 Sixthly Applications to edifie 1. THis shewes them to be very sots that goe about to doe their wickednesse in secret they are notably blinded and seduced for sinne where they can they sinne in Gods presence as Nimrod was a mighty hunter before the Lord so it may be said men are great usurers before the Lord great swearers great lyers grievous drunkards notorious theeves before the Lord though they thinke God is in the Circle of heaven Iob 22.14 and say who seeth us Ezek. 9.9 There is a God sees and is present who is the witnesse and wil be the Iudge 2. This may teach the godly 1. To be sincere because they walke before God Gen. 17.1 2. To feare and reverence Gods presence Ierem. 5.22 3. To be comforted he is present in our troubles Psal 91.15 4. To come prepared to holy duties God is present Psal 26.6 5. To approve our selves to him whom we are before Quest 7 How shall we approve our selves to the Lord Answ By following these directions 1. We must approve of the things that are excellent esteeme and minde the persons and things that GOD doth affect 2. We must approve our selves to God by avoiding secret sinnes as Ioseph Gen. 39. 3. By making conscience to performe private duties Math. 6. approving our selves to our Father that seeth in secret 4. Wee must make conscience of those sinnes wh ch the world accounts small sinnes as petty oathes â—â—le talke following the fashions gaming wantonnesse c. 5. We must approve our selves to God in holy courses of life and conversation though the world scoffe at us as they doe at those that runne not with them to the same excesse as they doe 6. By doing Gods worke after his owne minde looking to our preparations temper of heart our reverence simplicity aimes c. that wee may mainely strive for Gods approbation in all our performances To shew us the excellency of God in his Omnipresence Hee is present every where because infinite Thirdly alwayes because ettrnall 2. He is present without locall mutation or succession He is not included by any place nor excluded from any place 3. He is a most fit Iudge to judge the world because he needs no Iury nor Evidence He is a witnesse himselfe and so will give a righteous Sentence and will bring to light the secrets of the just done before him to their everlasting honour and the secret sinnes of the wicked to their everlasting shame We should be stirred up by all meanes to desire Gods gracious presence where our joyes shall be full Fourthly and our pleasures everlasting Psalme 16.11 Of Perfection 1. What Perfection is 2. That God is perfect 3. Questions about perfection 4. Applications to edifie Sect. 1 First What Perfection is Perfectâ—â— TO be perfect is to lacke nothing to be absolute and intire to be all whole full without the least defect to have all excellency in the superlative degree in every good to the utmost so that there can be no want nor addition This is Perfection Sect. 2 Secondly God is perfect GOD is
our conceits capacities and inventions T is the Court of the glorious God compared to a City whose gates are pearles whose walls precious stones the streets gold the inhabitants are Kings there is the glory of Gods presence all is light and day and no darknesse nor night 't is the kingdome of glory there are Crownes of glory laid up for vessels of mercy prepared for glory 3. Of the glory of the visible heavens the heavens have the preheminence and are the most excellent the waters excell the earth the aire excells the water and the heavens for largenesse clearenesse purâ—nesse excell all under them and have this honor to declare the glory of God Psal 19.1 4. The ornaments of heaven are glorious the sunne is glorious in magnitude brightnesse swiftnesse efficacy and operation enlightning and heating the aire exhaling the waters quickning the earth and making fruitfull the earth with trees herbes and plants c. The Moone hath her glory though it be borrowed and her excellency appeares in the darke when we most need her light in the Canticles her fairenesse is commended 1. Cor. 15. and shee is one of the glorious workes of God The Starres have glory differing one from another and adorne the heavens with their bespangled brightnesse like a curious embroydered Canopy glorious to our eyes The Earth hath the glory of stability riches and variety among all that are taken out of it man is a glorious peece of workmanship whose foundation 〈…〉 the dust young mens glory is their strength and the glory of the aged is the gray-head Princes have their glory and great men according to their dignity but among men none have the glory and honor like to the regenerate man he is honorable by faith Iohn 1.12 and is glorious within they are changed from glory to glory 2. Cor. 3. they have a glorious head Iames 2.1 a glorious guard Heb. 1. last vers glorious food Gods ordinances glorious apparell Christs righteousnesse they are called the glory Isai 4.5 the spirit of glory rests on them 1. Pet. 4. they are heires of glory The Sea hath his glory for largenesse and terriblenesse and strength carrying the mighty ships there sports the great Leviathan and there are fishes innumerable The sea hath his proud waves of great height and quantity yet is honorable for this that it keeps within his bounds at the Creators command Sect. 3 Thirdly Of the glory of the Creator HIs glory is essential he is clothed with Majesty and glory Ps 104.1 so glorious is the Lord that the very angels cover their faces before him The Father is called the God of glory Acts 7.1 if the whole Trinity be there meant the Father is not excluded Christ is called our glorious Lord Iesus Christ Iames 2.1 The holy Ghost is called the spirit of glory 1. Pet. 4.14 all the gâ—ory in the creatures is but as a drop compared with the Ocean he had glory before there was a world Ioh. 17.5 and all creatures can adde nothing to his glory for it is not capable of addition he doth manifest his glory to the creatures and we give him glory by taking notice of his excellency and râ—ndering praises and acknowledging that is in him already Sect. 4 Fourthly Questions resolved Quest 1 WHerein doe men most usually glory Answ In wisedome strength riches Ier. 9.23 Quest Why doe men glory in their wisedome Answ 1. Their wisedome and knowledge puffes them up 1. Cor. 8.1 cognitio inflat knowledge makes them swolne and filled with winde they looke on their bulke and bignesse and doe forget they want the substance of faith and love 2. They thinke by their wisedome to doe great matters to suppresse those they would not have rise Exodus 1.10 3. When they effect their enterprises and get into favour or prevaile against those they hate that they applaud their wits like those that sacrifice to their nets Habbak 1.16 Quest 3 Why doe men glory in their strength Answ 1. Because they compare themselves with those are weake and feeble 2. They overmaster others and command them and glory in that strength and power which subdued them 3. They thinke to prevent and withstand those which dare oppose them Quest 4 Why doe men glory in their riches Answ 1. Because of the supposed good they thinke riches can procure them as friends places of preferments costly buildings dainty fare many attendants and servitors and to become as the great men of the earth 2. Because of the supposed evill they thinke riches will free them from Prov. 11.11 therefore t is said riches in their imagination is as a strong City and a high wall to shelter them 3. They have thoughts of the perpetuity of their riches to their posterity Psalm 49. contriving to assure them to their childrens children 4. Because they see others sue to them stand with cap and knee before them runne and goe at their becke affraid to displease them these causes make them glory in riches Quest 5 What is it to glory in God Answ T is to have an inward joy manifested by outward expressions Psal 33.21 so the word signifies Laetatur and Psalm 34.2 my soule shall glory in the Lord 1. Cor. 1.31 That he that glorieth may glory in the Lord we must not arrogate to our selves but all to God he is wisedome to our understanding righteousnesse to justifie us sanctification to renew us and redemption to our bodies and soules 1. God is our wisedome to teach us knowledge and give us light 2. Cor. 4.6 2. God is our strength Psal 59.17 3. God is our riches and our portion Psalm 119.57 therefore we should glory in him Quest 6 What is vaine glory Answ It is when a man seekes his owne glory as the end hee aimes at Iohn 7.18 He that speaketh of himselfe seeketh his owne glory Prov. 25.27 To seeke diligently * Pervestigari our owne glory is no glory glory and honour may bee enjoyed but we must not seeke it earnestly from men then it is vaine if wee seeke it then it must be in the second place moderately orderly else it is vaine a fruit of the flesh and it is sought from vaine men it is most uncertaine and gives no sound satisfaction being vaine Quest 7 What is the right way to seeke glory Answ 1. To abase our selves then we shall be exalted and honoured 1. Pet. 5.6 2. To grow stronger in faith Iohn 1.12 3. To practise good workes Matth. 5.16 Acts 10.4 Quest 8 What kinde of workes doe glorifie God Answ 1. To repent and turne from sinne Revel 16.9 2. To give to the poore Prov. 3.9 3. To sanctifie the Sabbath Isaiah 58.13 4. To praise the Lord. Psalme â—o last verse Quest 9 How may we know wee doe seeke the glory of God Answ 1. Though our selves be commended wee are displeased if we see not honour redound to the Lord. 2. We are content to lose that God may gaine honor 3. Though
THey were made in the beginning Gen. 1.1 there is first eternity secondly time thirdly beginning is the entrance of time fourthly there is end fifthly there is everlasting being indeed eternity againe eternity is before and after time time we doe live in beginning brings forth time end consummates time everlasting swallowes up time Reflections 1. Discerning 1. I see the difference of the Creator and the creatures none is eternall but God he had no beginning nor shall have ending Psalm 90.2 he is from everlasting to everlasting 2. Consideration 2. Once there was no time and an end will come and time shall be no more Revel 10.6 In this my day cause me O Lord to consider the things belong to my peace on this moment depends eternity cause me wel to spend my space of time and to take advantage of the opportunities of time that doing thy will in this world I may in the next world be eternally happy 3. Preparation 3. My beginning of time was my birth my measure of time is my life my end of time is my death my account for time is my judgement Oh that my waies were direct and straight that the midst might agree with both ends I was borne humble and meeke and so I must dye So let me live O Lord remembring the shortnesse swiftnesse preciousnesse and irrecoverablenes of time that is past is gone that to come is uncertaine time present is minâ— which I desire so to spend that it may appeare I had grace and time together Sect. 4 Fourthly for what all things were made THe blessed God made all things for his owne sake Prov. 16.4 He made them not because hee needed them he was essentially happy without them nor doe the Creatures adde to his glory onely wee acknowledge that is in God already the end God aimed at in the cretion was to make himselfe knowne to the creatures and that the Creatures should acknowledge him and give him glory Reflections 1. What cause have I to seeke his glory 1. Seeke the glory of God as my utmost end by such meanes as his word teacheth mee Cause me oh Lord to confesse my sinnes and so to give glory unto thee to turne from sinne that I may repent and give glory unto thee oh worke faith in my heart and let me be strentghened therein that I may give glory to thee and let my light so shine before men that they may be stirred up to glorifie thee grant that I may honour thee by sanctifying thy Sabbaths and by being fruitfull in grace let my praises glorifie thee and my wealth and my death if I bee called to suffer for thy truth 2. Of all sinnes to take heede of pride 2. Beware of Pride and vaine glory glory belongs to God to us shame and confusion God will not give his glory to another if man doe take it it will bee his destruction Lord purge out all pride and selfe-seeking out of my heart and whatsoever I doe let me labour to give thee all the honour and glory I am able 3. God aimed at his glory in the first place 3. How to aime at glory in his workes I am to aime at my glory in the last place in all my workes First Gods glory must be my aime next I must minde my duty and lastly my glory my reward when I beginne I must looke to the glory of God when I worke I must looke to the rule if I faint or be discouraged or indisposed Heb. 12.2 I may looke to the joy before me the glory prepared for me being the recompence of reward So much in generall Of Angels 1. Of their Nature 2. Of their number 3. Of their office 4. Divers errors concerning the Angels 5. Why Christ is called an Angel Sect. 1 First of the Nature of Angels NAture is the quality and disposition and motion which God variously giveth to the creatures to the heavens a firmnesse to the sunne a brightnesse to the water moystnesse the stone descends the fire ascends men have reason and Angels have swift motion all by nature the Toad is poysonous the Serpent is wise the Dove is meeke all by nature The Nature of Angels is spirituall incorporeall Luke 24.39 without flesh and bones They are 1. Substances 2. Excellent being Spirits 3. Invisible being Spirits 1. They are substances though we cannot make dimensions to measure their length and bredth yet wee learne they are spirituall natures reall substances having a true being a distinct essence 2. They are excellent natures excellent for holines (a) Mark 8.38 excellent for beauty (b) Acts 6.15 excellent for strength (c) Ps 103.20 excellent for wisedome (d) 2 Sam. 14.17 excellent for swiftnesse being said to have wings to declare their swift motion celerity exâ—edition (e) Isai 6.2 Thirdly they are invisible their matter and nature is so pure that our sence is not able to discerne if an Angell were before our eyes in the brightest light with the best advantage we could not see him For a corporeall view cannot apprehend a spirituall object of such an excellent nature Reflexions If the nature of Angels be so excellent Note 1. To admire Gods nature what is the Nature of the Lord of Angels 1. His Nature is uncreat theirs is an excellent but created Nature 2. His nature is independant the Angels nature is by participation 3. Gods nature is his essence and eternall theirs is begun once they had no being 4. Gods nature is every where at once theirs is by locall mutation and limitation 5. Gods nature is Omnipotent Angels can doe much but they cannot doe all things Secondly let me looke to Christ 2. To looke to Christ and there see my advantage he hath advanced our humane nature uniting it to the God-head so that those Spirits and holy natures are content to be Ministers for the good of the members of Christ Our flesh is carried upon high and now Christ which is both God and Man all the Angels of God doe worship him Heb. 1. Thirdly 3. Information I am informed by the Word of God concerning my behaviour towards the Angels both by a negative and an affirmative rule 1. Negatively I must not worship them for it is forbidden Colos 2.18 Rev. 19.10 2. I am not to make Angels my Mediators for there is one God and one Mediator which is Christ by him we are to offer our sacrifices 1. Pet. 2.5 3. Nor am I bound to put my trust and confidence in Angels nor to depend on any particular Angel for my Angel guardian 4. Nor am I to busie my head about the Hierarchie of Angels concerning their degrees and orders 5. Nor am I to looke for audible voyces from Angels nor visible apparisions least I fall to phantasies and delusions preachers not those Angels are our instructors Affirmatively 1. I am bound to beleeve the Angels are excellent creatures of excellent
returne to the eâ—rth my time is short I am like to the Ice which was is and shall be water againe 4. Oh that my affâ—câ—ions were above these perishing heâ—vens had I a leaâ—e of land as long as the heavens endure at last my lease would burne and the heavens faile let me O Lord more meditate on my eternall estate and and affect things most durable 5. I perceive the excellency of God beyond all created nature the heavens waxe old as a garment and shall be changed Psal 102.28 but thou Lord art Iehova and changest not Mal. 3.6 Iames 1.17 so much of the heavens Of the Sunne The Sunne is the chiefe of the Planets the fountaine of light the mirth of the world the measure of time 1. The Sunne is great and large 2. The Sunne is swift in motion 3. Of his exceeding brightnesse 4. Observe the order of the Sunne 5. Consider his operation 6. His eclips Sect. 1 Fist the Sunne is great and large SOme hold the Sunne is 166 times bigger than the earth Some say he is greater some lesser but God saith in his word He is a great light Gen. 1.16 Reflexions 1. If ever I should be great in the world yet I am not excluded from doing service if I will be taught by the Sunne who serves little creatures though himselfe be great 2. This Sunne is great and of a burning light yet is so ordered that he heates us but not consumes us which were he neare us he would doe for in some places hee burneth more than a furnace Ecclesiasticus 43.3 4. 3. Great is the Lord that made the Sunne Ecclesiasticus 43.5 The glory of God appeares in his workes Sect. 2 Secondly the Sunne is swift in motion SO swift that he runnes his race Psal 19.5 No arrow nor bullet flies so swiftly for in twenty foure houres he turnes round the celestiall globe the earth is many thousand miles about then what are the heavens 1. I admire Gods wisedome to make a creature so exceeding large and yet so swift in motion 2. CoÌ„siderations If the Sunne that is visible and materiall bee so swift what are those invisible immateriall swift winged Seraphims 3. Though the Sunne be swift in motion yet he doth good wheresoever he comes to teach me so to dispatch my affaires in such haste that I be usefull and profitable so may I like the Sunne bee good and swift both at once Sect. 3 Thirdly of the brightnesse of the Sunne IT is so bright and shining that our eyes cannot endure it it communicates light and it sends the beams downewards whereas the fire flames upward light and brightnesse makes one stone more precious than another and a starre to excell a stone and the Sun excels them all Reflexions 1. Let me looke higher than the Sunne to that blessed God who gives light to the Sunne oh father of lights send thy light into my darke soule and turne me from darknesse to light that I may walke as a childe of light 3. I am bound to communicate to others according to that I have received I learne this of the Sunne who benefits others with his light 3. If I can obtaine righteousnsse imputative and inherent I shall shine as the Sunne in the kingdome of God Sect. 4 Fourthly of the order of the Sunne THe Sunne keepes order and moves in his appoynted place from the end of the heavens to the end of the same Psal 19.6 Astronomers say he moves in the Zodiack called the twelve signes keepâ—ng his order 1. Apparantly in open view of the world 2. Constantly without standing or going backe unlesse God bid him as Ios 10. 2. King 20.11 3. Profitably for true distinctions of time and powerfull influence on the creatures here below Reflexions 1. My Religion teacheth me to be like the Sunne to travaile in my owne circle to understand my owne way Prov. 14.8 to meddle with my owne businesse 1. Thes 4.11 2. I may urge my selfe by consideration of the comlinesse of order and the benefit of it A bricke out of the wall makes the place deformed and more weake Cities and Countries and families and ships and armies are preserved by order 3. I may from the Scripture learne to keepe a constant order as to awake with God in the morning to send up my praises before him Psal 59.16 to speake gratiously Colos 4.6 to frequent godly society Psalme 16.3 To apparrell my selfe as becomes religion 1 Tim. 2.10 to be just in my dealing Mich. 6.8 to be mercifull Colos 3.12 to instruct my family Gen. 18. Thus from yeare to yeare to keepe in my circle apparantly constantly profitably others will rejoyce in this order and approve it Sect. 5 Fifthly the opperation of the Sunne IT workes in the heavens in the aire in the earth and water In the heavens Heavens it conveighes light to all the inferiour Orbes as the Moone and Starres It heates the aire Aire which is cold of it selfe and enlightens it which is darke of it selfe It exhales vapors from the water Water which the windes do carry so it fals in raine or haile or snow upon the earth It causes hearbes and trees and men and beasts to grow and live on the earch Earth A Reflexion I must reflect on my selfe and stirre up my selfe to be opperative 1. Towards God by confidence reverence and prayer 2. Towards the Sâ—riptures by esteeming them â—eading them hearing them preached by loving the word rejoycing in it and subjecting to it 3. To the Godly I must be operative by acknowledging them joyning with them delighting in them praying for them releeving comforting and edifying of them 4. To the world I m must be operative by the withdrawing my affections by the bearing of reproaches and flying the corruptions thereof 5. To Sathan I must be operative by watchfulnesse faith prayer diligence and resistance 6. To friends I must be operative by gratitude lovingnesse keeping their secrets 7. To enemies I must be operative by forgivenesse love compassion well-wishing 8. To superiors by reverence faithfulnesse obedience 9. To inferors bâ— example kindnesse and Counsaile Oh that I could give light to some heate to others draâ— some upwards and be a meanes to provoke to â—ruitfulneâ—â—e and growth that I may in some measure be operâ—t ve Doe thou O blessed â—ord worke powâ—rfully upon me by the operation of thy blessed Spirit Sect. 6 Sixthly Of the Eclips of the Sunne 1. THe Eclips is foreknowne 2. There is a cause of the Eclips 3. It is but a short time 4. How men doe looke upon it Conclusions First the Eclips is foreknowne for the time the horizon the continuance 1. There is an order in the course of nature else it could not be foretold 2. There is a lawfull Astronomy differing from a conjecturall Astrologie which is but a busie vanity 3. The foretelling of the Eclips is usuall and not so wonderfull as the simple would make it it is
c. Fourthly the apparision the time is the day never in the night unlesse twice in 50. yeare as some gather from Aristotle if the Bow appeare in the morning foule weather followes if in the evening it is a signe of faire weather Thirdly what use to make of the Rain-bow 1. We seeing the Bow should praise God with feare he will not drowne the world therefore praise him but he will consume the world with fire therefore feare him there is the blue colour which signifies water the red which signifies fier we may sing of mercy and judgement Psal 101.1 2. To acknowledge his truth God hath kept his covenant since the beginning Isai 54. he keepes his covenant with all creatures he will not faile his covenant with his elect children 3. The Rain-bow hath being and beauty from the Sunne so have Christians all their excellency from Christ 4. We should at the sight of the Rain-bow admire Gods mercy he for a moment was angry but his mercy is continued and shall continue for ever the deluge was but a little time the Rain-bow for long time yea till the end of time Quest 1 Fourthly resolves concerning the Rain-bow Answ Was the Rain-bow before the flood It is probable there was because there was Sunne and Clouds whence it is generated but now it is a signe of the covenant Quest 2 How will God remember Noah when he seeth the Cloud Answ It is spoken after the manner of men when we looke up and remember we may be sure God doth not forget Quest 3 Why did God chuse the Bow to be the signe of the Covenant Answ 1. Because the Bow signifies moderate rain 2. it is obvious in open view 3. there is neither arrow nor string shewing peace and reconciliation which is the effect of the Covenant 4. the Bow is placed in the Clouds to assure us we shall no more be drowned with water that commeth from the Clouds Quest 4 How is Christ and the Rain-bow alike Answ 1. The Bow is begotten of the brightnesse of the Sunne so is Christ of the substance of his Father light of light from all eternity 2. The Cloud makes it somewhat obscure so Christ was veiled under our flesh 3. The generation of the Rain-bow is wonderfull so is the generation of Christ 4. In the Rain-bow are three colours so in Christ are 3. offices King Priest Prophet 5. The Rain-bow comforts us against the feare of waters so Christ comforts us against the feare of Gods wrath 6. As the Rain-bow compassed the Throne in Rev. 4. so Christ compasseth his Church by his divine providence 7. As the Bow is in the Cloud to the end of the world so Christ is manifested in the word and sacraments to the end Sect. 8 Eightly Resolves concerning the Cloudes Quest 1 WHat meditations be usefull when we looke on the Clouds Answ 1. To praise God for his goodnesse in giving us raine by them 2. To remember Christs ascention he ascended in a Cloud 3. His comming to judgement which shall be in the Cloudes 4. To hate sinne which hinders our apprehension of Gods favour as the Cloudes hinder the light of the Sunne Quest 2 How are seducers and heriticall teachers compared to Clouds without raine Jude 12. Answ Because they have seemings not substance 1. They pretend immediate revellations when it prooves phantasticall delusions 2. They often pretend great reading and learning but being tryed prove very shallow and ignorant 3. They seeme lowly and can carry themselves with a smooth modest like behaviour but are conceited and of Luciferian spirits provocations like the steele smiting the flint makes them to sparkle 4. They pretend great love and draw novices to their lodgings but their intent is to gull them and make a gain of them 5. They pretend it is truth they doe deliver and that others doe not or dare not speake truth but it proves erroneous and then they say they were mistaken or they alter and mince their former sayings 6. They pretend private conventicles because they say truth is not taught publikely when the cause is they cannot get applause with the learned they discover them so they get the unlearned and unstable in private whom they hoodwinke so all goes currant their lies and errours and falshoods thus they are Clouds without rain shewes without substance Quest 3 Why doe Divines compare the examples of the godly to the pillar of fire and cloud betweene the Isralites and Egyptians Answ Because they that followed the darke side were drowned but they that followed the bright side were saved so those looke to the errors of the Saints to follow them are like to perish but those which looke to their vertues to imitate them these have good evidence of their salvation Quest 4 Why is the embleme of charity a naked boy in a cloud with a smiling countenance feeding a Bee without wings Answ 1. The nakednesse signifies almes must be in simplicity 2. The cloud signifies sincerity 3. The smiling countenance doth signifie chearefulnesse 4. The feeding of a Bee without wings signifies discretion to relieve one that would worke but wants ability Quest 5 How did the Cloud in the wildernesse that guided the children of Israell differ from all other Cloudes Answ 1. In the production other clouds arise from naturall causes as vapor or exhalations or both but this cloud extraordinary by a divine power not the ordinary way 2. In the forme and fashion there is difference this cloud was like to a pillar the lower end descended toward the Tabernacle the upper end ascended up toward heaven other clouds spread abroad and scatter 3. In the motion this cloud moved gently and stood when the Israelites rested and their cattell baited and this cloud went forward and came backward other clouds are carryed swiftly with windes and once gone they never returne againe 4. In the Scituation this cloud was neare to direct them other clouds are more aloft and give no direction 5. In the continuance other clouds doe divide and scatter and alter their figure and shape but this cloud kept his figure and shape for forty yeares together Quest 6 What is the difference betweene mists and clouds Answ The cloud hath his rising from the water or earth or both and ascending into the middle Region of the aire the cold makes them more thicke and grosse which were drawne up thinne and invisible the mists are drawn up in like manner but not so high nor with equall strength so the mist fils the aire with grosse vapours and so descend as the clouds ascend Quest 7 How high are the clouds from us Answ Those exercised in Geometricall demonstrations doe vary in their opinions some say fifty miles some nine miles some three miles but it is a question whether they account the distance from the vallies or the mountaines we may conclude they are not farre wee see them so plainely the most likely are they are some nine or tenne
as the center to the circumference earthly substance it poises downewards the earth is in the middle and heaven is round about it heaven is above Exod. 20.4 earth is beneath heaven is on high Psalm 103.11 earth below heaven is Gods Throne Mat. 5.34 earth his Foot-stoole when God is said to looke downe upon the earth he is said to looke downe from heaven (e) Deu 26.15 Psalm 33.13 1. How shall I ascend so high Reflexions that am now so farre from heaven I am as farre as can be from that blessed place no farther place from heaven then earth is except it be hell yet I looke for three ascentions thither First in my mind and affections Colos 3.1 Secondly with my soule when I depart hence Thirdly with my body after tâ—â— Resurrection 2. Distance of place cannot hinder spirituall Communion with Christ I may have relation to him who is on high though I be below The Sunne in the Heavens communicates his light and heate to us below the foote participates with the head by vertue of corporall union though the foote being on earth the head in the aire Sect. 3 Thirdly Of the fashion and forme of the Earth IT is for forme and fashion not a triangle nor square nor long nor a semicircle but round called in Psal 93.1 and Psal 96.10 and Psal 98.7 Orbis habitabilis An Orbe for roundnesse and in Isai 40.22 it is called a Circle The Equinoctiall The Articke The Antarticke The Tropicks men usually call it the Terrestriall Globe as heaven is called the Caelestiall Globe and as Astronomers doe attribute five Circles to their Caelestiall Globe so Geographers make as many in this Terrestriall Globe they have their five Zones the hote Zone and the two extreames for cold and the two temperate Zones so then the earth is a round Globe 1. This calls for my delight I can with delight looke on the effigies of mans making Reflexion why should I not to looke on the Globe of Gods making I looke on mans little Globe with the eye of my body I contemplate Gods great Globe with an act of my mind 2. This Globe is Gods Theater whereon all the inhabitants are actors here are acted daily sinfull civill pious acts and the exijt of every man is from this Globe is to a bottomlesse pit or to the new Ierusalem which is foure square firme and sure with what feare and care shall I act my part Mat. 25.23 that it may be said well done Sect. 4 Fourthly of the nature and quallity of the earth 1. It is dry 2. It is cold 3. It is heavy IT is drye of it selfe for though it be called Humus moyst earth yet it is not so of it selfe but an adjunct of water for of it selfe it is Arida dry land Gen. 1.9 Also the earth is cold of it selfe as we may percevie in Cellers and where men digge deepe and in shady places where the Sunne doth not come also the body of a dead man is cold which is of earthy matter Lastly it is heavy a basket of earth on a mans shoulders is heavy and we say of a man who is of a heavy disposition that he is lumpish that he is like a heavy lumpe of earth Reflexions I am dry by nature being made of earth without all spirituall moysture whatsoever I have it is added to me but it comes not from me but all grace that softens and makes plyable comes from him who powers out his Spirit on his servants and in the wildernesse waters breake out and streames into the desarts Isai 35.6 2. I am as earth cold without the heate of zeale and love benumbed and without life and vigor it is Gods Spirit comes to kindle in my heart the fire of true zeale and the heate of charity 3. I am heavy earth and lumpish in all holy duties wanting spiritualnesse untill God revives mee I cannot rejoyce in him Psal 85.6 till he quickens me I cannot call upon his name Psal 80.18 I cannot give first to him Rom. 11.35 I am but a lumpe of sinnefull earth and can doe that is evill but nothing that is good it is God who workes all my workes for me Isaiah 26.12 Drinesse should cause me to thirst for a present sutable large satisfaction Coldnesse should make me stirre and labour for heat and lumpishinesse should provoke me to pray to be quickned according to Gods loving kindnesse Psal 119 88. 4. I much rejoyce in hope and remembrance of that day when all heavinesse and lumpishnesse shall flye away and my body shall be raised so as it shall become spirituall 1. Cor. 15.44 we shall then be ut Angeli as the Angels Mat. 22.30 Sect. 5 Fifthly of the earthes subsistance THough it hangs in the aire yet it is upheld by a divine power Heb. 1.3 No creature is independent God hath made the earth and hangs it upon nothing Iob 26.7 The earth at first had being by the power of God and stil is supported by the same power to this day Conclusions 1. There be many things man could yet never attaine unto as First the perpetuall motion Secondly the Philosophers stone Thirdly fire incombustible Fourthly to make a heavy thing hang in the aire so that wee may say of God there are no workes like thy workes Psalme 86.8 Men have tryed and could not effect their designes but if God but speake it is done Psal 33.9 2. The earth is upheld by God without supporters and secondary helpes Oh that I could trust in God with all my heart Prov. 3.5 then though others forsake mee yet the Lord will support mee Psalme 27.10 Sect. 6 Sixthly of the greatnesse of the earth THe earth is great simply considered yet but small comparatively as the Center is small compared with the circumference of old they held the compasse of the earth to be 50000 miles as Aristotle others held it 34625. Some differed from them and ghessed it 31500. But of late those which have compassed the whole Ocean doe say it is 19080 miles the Diameter 7000 from us to the Center 3500 miles 1. An elevation 1. The great globe of the earth is but a little poynt being compared to the heavens and my portion in it but a little being compared with the whole and if I had it all it could not be a sufficiency to my minde nor could my enjoyment be long O that God would unglue my affections from this little and enlarge them toward his owne greatnesse 2. A Contemplation 2. I was once nine moneths contained in a little roome and I have forty yeares beene contained in this little world I am much enlarged by comming from the wombe to the world there I had reason potentially and a life of obscurity here I see a bright Sunne and Moon and Stars a earth and waters and innumerable creatures for my admiration and delight use and service my life in the next world as farre yea farther exceedes this
fire naturall and fire metaphoricall Sect. 2 Secondly of naturall or proper fire 1. Fire is hid and secret 2. Fire appeares alwaies with another thing 3. Fire is alwaies in motion and working 4. The fire it ascending upwards The effects of fire are in the third Section First it gives light Secondly it gives heat Thirdly it consumes Fourthly it changes Fifthly it purifies Againe fire Is not lessened by giving heat it is encreased by adding fuell it pierces by degrees it is never satisfied First fire is hid and secret We see the earth and water distinctly we feele the aire but the earth lyes hid it appeares not of it selfe we must take paines to get it and care to looke to it when we have it Considerations 1. How is naturall corruption like to fire it lies hid Little thought Hazael that there had beene that wickenes in his heart which after manifested it selfe 2. King 8.13 2. As the steele discovers the fire which lay hid in the flint so doe occasions bring forth the corruptions which like fire lay hid For example 1. A mans preferment discovers what was in his heart as we see in Saul and in Vzzia 2. Chron. 26. 2. Affliction discovers a mans heart Isai 8.21 Rev. 3. A mans praises discovers him Prov. 27.21.9.20 21. 4. Heresies discovers a mans corruptions that lay hid he yeeldes when the lovers of truth shew themselves approved ones 1. Cor. 11.19 Quos experientia docuerit esse fidei pietatis sincerae 3. So is grace hid and secret in the heart as faith and love and meeknesse and patience yea occasions manifests the same as Iosephs chastity appeared by his mistresse tentation and Davids loyalty when she cut off the lappe of his masters garment and would not kill him we come to know the good and evill that is in our selves and others by experience and occasions will declare what grace and what sinne is in us Secondly Fire appeares with another thing The sparke stayes not unlesse yee nourish it with tinder or touch-wood then Brimstone or wood or cole or paper or match or straw or turffe or some combustible thing must shew it preserve and continue it Considerations 1. How doth grace manifest it selfe with that it works withall like to the fire it comes from God and is kindled in the heart and then Grace is the fire and thoughts is as the fuell Grace is the fire and words is the fuell Grace appeares with duties of piety workes of righteousnesse and Mercy 2. That which appeares with the fire doth nourish it and continue it so Faith begets prayer and prayer nourishes Faith Ioy begets strength and strength preserves Ioy dilligence it breeds assurance and assurance nourishes dilligence faith begets works and works confirme Faith patience comes from hope and hope prolongs patience as fire breeds ashes and ashes preserves fire 3. So sin appeares as fire in the fuell Jgnorance appeares in pride and pride will not be informed but be ignorant still Thirdly Fire is alwayes in motion ever working like the clock wound up and pulses which alwayes beate the fire ever goes forward working on the fuell to turne it into his owne nature Consideration So is Grace ever operative turning the subject where it is to his owne nature it ever provokes a man to read or pray or fast or worke or exhort or comfort others or reconcile them at oddes A man that hath Grace is never idle he is a busie Creature in his generall calling or his perticular or both hee will endeauour to spread truth and oppose errour and mortifie sinne in himselfe and stop sinne and bewaile it in others he is alwayes in action much in devotion 2. Sinne in the unregenerate is as fire ever in motion In their beds they imagine mischeife being risen they acte it they are resolved to do evill and act sin with a great delight Pharaoh was a plotter against Gods people and Saul breathed out threats and procures letters and takes a journy men will break their sleepe and be at cost and unwearied and unsatisfied in the service of sin In the fourth place Fire ascends upwards it being his natural motion and disposition so it ascends 1. Speedily as soone as t is kindled 2. Strongly because naturall motion is strong 3. Constantly naturall motions are constant 4. Easily without compulsion 5. If the flame be beaten down or kept down it breaks upward assoone as that is remooved that held it down and strives all the time t is opposed and kept downe Considerations 1. What fit resemblance is between fire and true grace Fire the naturall motion is upward so Grace makes the Soule ascend upward to seeke the things aboue Col. 3.1 and to make our Minds heavenly Phil. 3.20 2. Fire hath a strong motion upward so grace carries the soule to God with strength Psal 42.2 the soule thirsteth for God and thirst is the strongest passion In Act. 17.16 St. Pauls spirit was stirred for God non poterat sustinere he could not forbeare so grace stirres the heart upward to minde things above it makes men spiritu ferventes Rom. 12.11 fervent in spirit as Christ was strong in the Spirit Luke 1.80 hence Christians have deepe sighes strong cryes within them earnest groanes and longing strong and fervent prayers Psal 51. Iam. 5.16 3. Fire hath a constant motion upward so grace is alwayes aspiring to the things above when a man breakes off his sleepe he awakes with God Psalme 139.18 grace makes a man trust in God all the day Psal 25.5 to call upon God continually Psal 86.3 to set God alwaies before us Psal 16.8 grace is thinking devising contriving desiring questioning seeking and exercising it selfe about things above things holy heavenly gratious and spirituall 4. Fire ascends easily without compulsion so grace hath a propensity and facillity to heavenly things grace makes a man joyfull to come to the house of God Psal 122.1 and willing to come to the assemblies Ps 110.3 a man comes with gladnesse Philipians 1.4 heare 's with readinesse Acts. 10.33 his praises comes from his joy Psalme 63.5 his almes for a chearefull minde 2. Cor. 8.3 he is easie to be intreated Iames 3.17 he is as ripe fruit soone shaken as ripe corne soone threshed 5. If the flame be kept downe it ascends againe as soone as that kept it downe is removed So grace may be suppressed but take that away which keepes it downe it doth flame up againe presently Sinne quelled grace in David but his sinne being pardoned how did his graces flame upward what sweet prayers did hee make to God what holy Psalâ—s did he indite Tyranny and tentation and reproaches may seeme to extinguish the graces of Gods children but they burne inwardly Psal 39.3 and there is a recourse to God Jer. 20.9.12 and when they doe get victory enlargement and liberty then it is apparant the fire was kept in but by violence and they flame more than they did before as the Smiths
fire by his casting water on it burnes the more fervent Sect. 3 Thirdly Of the quallities and effects of fire 1. FIre gives light so saith the Prophet Isay 50.11 2. Fire gives heate so saith St. Marke chap. 14. vers 54. 3. Fire consumes Amos 2.1 Combusserit ossa c. 4. Fire it changes Psal 68.2 5. Fire it purifies Mal. 3.2 6. Fire encreases by adding fuell 7. Fire is never satisfied Prou. 30.16 8. It is not lessened by communicating heate Fire gives light so doth Gods word instruction is the light shines from the Law Proverb 6.23 by preaching men receive light Acts 26.18 Considerations 1. Light doth distinguish so doth the word by it we know what is good and what is evill 2. Light is comfortable so is the word Ier. 15.16 3. Light makes us walke safely so doth the word guide us in the waies of peace and safety Fire gives heate so doth Gods spirit he heates us with zeale and warmes our affections Considerations 1. Heate makes us joyfull a man that is warmed at the fire saith Aha Isai 44.16 so the comforts of Gods spirit makes a man much refreshed Psal 94.19 2. Heate makes a man active his benumednesse being removed so Gods peoâ—â—e are active being cheared with the comforts of Gods holy spirit the joy of the Lord is their strength Nehem. 8.10 3. The fire giving heate men presse to it and desire to be nigh it so Gods spirit working heate and comfort in our soules Luke 11.13 we should ever desire and much pray for it Fire consumes all combustible matter it meetes with as wood straw coale c. Considerations 1. The curse of God consumes Zach. 5.3.4 as the fire consumes two wayes either secretly by degrees or violently and swiftly so the curse is secret as a moath and rottennesse Hos 5.12 or more violent and terrible as a Lyon or Lyons whelp vers 14. 2. Fire consumes not only the house where it first kindles but the next house to it and if it be not quenched it reaches to many houses so the curse of God reaches to a sinner to his next heires yea if repentance doe not come betweene it reaches to the third and fourth generation Fire changes it turnes the couler of that you put into it it meltes the waxe comes neere it it hardens the clay it drives the moisture out of the paper or cloth that is held before it As fire changes so doth Gods spirit 2. Cor. 3.18 Considerations 1. In their condition they were captives 2. Tim. 2.14 now they have liberty 2. Cor. 3.17 They were children of wrath Ephes 2.2 they be changed to be children of God 1. Iohn 3.1 2. They be changed in disposition Isa 11.6 7 8. they were enemies Rom. 5.10 now are friends Ioh. 15.14 they have a divine nature 2. Pet. 1.4 and a new heart and a new spirit Eze. 36.26 3. They be changed in conversation the old companions they cry away from me Psal 119.115 they be changed in their speeches which were once rotten Eph. 4.29 but now gratious Col. 4.6 they are changed in their aâ—tions they eschew evill and doe good they practice righteousnesse and doe exercise mercy they doe performe duties of piety from an inward principle from a new life infused into them there is an universall change where Gods spirit comes savingly and effectually 5. Fire purifies and purges and seperats the drosse from the mettall Considerations 1. As fire purges and purifies so doe afflictions God hath his furnace in Sion there is fiery tryals to prove and to try the people of God Psal 66.10 1. Pet. 4.12 2. As the fire is made according to the will of the gold-smith so our afflictions are according to the will of God 3. As the time of the mettalls being in the fire is according to the wisedome of the goldsmith so the time of our afflictions are according to the wisedome of God 4. When the mettall is melted and the drosse taken away then it comes forth more pure so when our hearts are humbled and our corruptions purged then we come forth as gold Job 23.10 6. Fire increases by adding of fuell Addition breeds multiplication the more fuell the greater is the fire Considerations 1. So is it with coveteousnesse and riches as wealth comes in coveteousnesse encreases having hundreds the desires run after thousands the desires are not quenched with money no more then fire is with fuell 2. Addition of graces are as the fuell assurance of salvation as the fire the more graces the more assurance by the joyning grace to grace we make our calling and election sure 2. Pet. 1. 3. Wicked men adde â—o the people of God affliction and misery this they do willingly but by this meanes they adde fuell to their felicity and glory this they do unwillingly 7. Fire is never satisfied yea may adde till you be weary fire still desires more 1. So is it with all earthly things they doe never satisfie the restlesse desire of man the Bee flies from one flower to another as unsatisfied Solomon proved by experience no full satisfaction in earthly things like the fire we still desire more 8. Fire is not lessenned by communicating heate nor have we the lesse by communicating of our gifts to others wealth communicated to others lessenneth our store but in heavenly graces it is otherwise in heating others we are not the colder in quickning others we are not the more dull the Cock claps his wings and awakes himselfe he crowes and awakes others The fire burnes if that no body be neare it if you warme you there is no diminishing it burnes and heates and doth good with advantage to us and no dis-advantage to it selfe So much of proper fire next Sect. 4 Of improper fire metaphoricall fire BY improper fire we may understand the metaphoricall fire that is like fire or the extraordinary fire we read of which doth differ from our material Fire This is of two sorts 1. Supernall fire 2. Infernall fire 1. Supernall fire comming from above and of these are two causes 1. From Gods anger 2. From Gods favour 1. From Gods anger so Fire came downe from heaven on Sodome and Gomorrah Gen. 19.24 Also on them that offered Incense in the conspiracy of Korah Numb 16.35 On the Captaine and his fifty 2. Kings 1.10 2. From Gods favour so Fire came downe on the sacrifice of Solomon 2. Chron. 7.1 and on the sacrifice of Eliah 2. King 18.38 Thus God shewed his love and favour to these his seruants by fire from heaven 2. Infernall fire is that which the damned doe feele in hell set forth in Scripture 1. For the greatnesse there is fire and much wood the Prophet speakes to our capacity Isaiah 30.33 2. By the terriblenesse it is a lake of fire as St. Iohn saith Revel 21.15 3. The eternity of it is everlasting Matth. 25.41 This fire ceaseth on the soules of men it layes hold on spirits and hath 1.