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 sha [...]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, 'tis 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 [Page 2] seeing, a taking notice; 'tis 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.

1 First, they have no application: Secondly, they have no comfort: Thirdly, they have no change; so they know, but not for their good.

2 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.

[Page 3]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 'tis 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 [Page 4] 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 lost by A­dams fall; and though the Oxe knowes his owner, and the Asse his Masters crib, yet those naturall men that have most meanes of knowledge, living in the visible Church, are ignorant of God, Isai. 1.3. Ier. 4.21. As for Pagans, they are more remote from saving knowledge, and are said to be darknesse, Ephes. 5.8. full of darknesse, Rom. 1.21. and to be without the Knowledge of God, 1 Thes. 4.5.

Secondly, we are receivers of saving knowledge, being destitute of it in our selves: It is given us from him, who both gives every good giving, and every perfect gift. [Page 5] Iames 1.17. It is the Lord opens our eyes, Acts 26.18. and gives us the spirit of Revelation: Ephes. 1.17. It is God shines into our hearts, to give us the light of saving knowledge. 2 Cor. 4.6.

3. How we attaine saving knowledge.

1. We attaine it freely, without merit; Gods Will is the cause wee know him, and partake of mercy. Ier. 31 33, 34.

2. We obtaine saving knowledge; by vertue of the new Covenant, God hath promised this blessing to his people. Heb. 8.11.

3. Wee obtaine it by the Word published and prea­ched: Ier. 3.15. We are fed with knowledge, not star­ved with ignorance.

4. By our union with Christ, in him are all the Trea­sures of knowledge, and wee are enricht by our union, and conformable to our Head in knowledge. Col. 2.3.

5. By the cohabitation of the spirit, hee brings saving light with him: 1. Iohn 2.20. As the Spirit is an uncti­on for our honour, and life, and quickning: so he is a Teacher, to give light and direction.

Question. How is saving knowledge preserved?

Answ. 1. By the meanes that doe beget it: the Word begets knowledge; so the Word preserves it.How its pre­served.

2. It is preserved by exercise, exercising our under­standing to know: studying heavenly things, keepes knowledge from decay, and addes to it.

3. By committing our knowledge, and our soules, and all, to keep to him is able to preserve us: where we make a surrender, there God is a Preserver.

4. We tye things that we feare to lose; tye the know­ledge to the Rule; and let the Knowledge and the Word be united, as the Cause, and the Effect.

5. Fasten something to knowledge that it may abide; [Page 6] fasten to it Humility, Love, and Practice, then it will re­maine.

6. Conferre with others, communicate what you know, partake of others knowledge; mutuall exchange makes a combination, so we are more firme.

7. Esteeme of knowledge, as of your greatest trea­sure, then your care will be to keepe your Jewell, lock it up in a good conscience, and it will bee safe and sure.

8. Delight in knowledge, and take pleasure in understan­ding, then no price can buy it, and wee shall still be con­versant with it, and never let it depart from us.

Question. What is God?

This is one of the deepest questions in Religion: It is reported of the heathen he required three dayes to an­swer, then three dayes more, still three more, for the more he studied, he found his weaknesse to answer.

Answer. We soone may erre in our definition of God, our er­rors herein are most dangerous: if they be defended dam­nable. Yet it is necessary to give an answer as wee are able.

1. Because some will question, Where is your God? Psal. 42.10.

2. To stay our owne thoughts which are restlesse, till we can conclude something concerning God; our satis­faction is the more to know a glimpse of God, and to perceive him, wee may have this knowledge encreased a little here, and much hereafter.

3. In respect of the worship of God, We must worship that we know, John 4.22. tis reproved to worship an unknowne God, Act 17, 23.

1. To speake what God is, the safer way is to declare negatively what he is not: He is not Mortall, Corporall, Corruptible: thus we ascribe to him all excellency.

2. To know what God is, let us search the Scripture: for his word can best testifie of him, Psalme 138.2. Iohn 5.39.

[Page 7]3. We must conclude, all we can know of God, is but in part here in this life: We heare of him but a little portion, Job 26.14. Wee know in part, and see but dark­ly, as through a perspective glasse, 1. Cor. 13.12.

4. The end of our study to know God, should bee for to glorifie him, by our acknowledgement of him to bee the onely and absolute Lord: admiration of his excellen­cy, praising of him in our speeches, actions, sufferings: of which we shall consider in the next place.

It will the better be answered if we consider.

• 1. What he is not.
• 2. What he is.

First, God is not,

• 1. Created.
• 2. Visible.
• 3. Comprehended.

1. God is not created but the Creator, Gen. 1.1.1. What God is not. 1. not created. All we can conceive of or number, is comprehended under two heads, the Creator, and the Creatures. God is the Creator, all besides himselfe are Creatures, both the An­gels, the heavens, the earth, and all things in them what­soever.

2. God is not visible, our bodies cannot see a spirit,2. Not visible. God is a most pure and spirituall Essence, therefore can­not be seene.

3. God is not comprehended, our capacity is too shal­low to conceive of him; he is invisible to our bodies,3. Not com­prehended. and incomprehensible to our soules.

Quest. What meane you by Incomprehensible?

Answ. The word Incomprehensible, signifies that wich cannot be found out or numbred. Tremelius and Junius use a word in Psalme 145.3. Pervestigationem esse, which is a finding out: To shew the meaning of Gods incomprehensiblenesse, he saith, Magnitudini ejus non esse pervestigationem, his greatnesse is incom­prehensible, that is, cannot be found out. Wilson ex­pounding [Page 8] Incomprehensible, saith, 'tis that the World cannot containe, nor mans wit conceive.

2. What God is.Secondly, what God is.

1. He is the Creator of all things.

2. Invisible to the eye.

3. Incomprehensible to the minde.

1. He is a Cre­ator.First, he is a Creator of all things, therefore is to be separated from the creatures in our distinctions, and is above the creatures in priority of dignity and time.

To create, is to worke without instruments, or mate­rials.What it is to create.

Applications.

1. To conceive of God as a Creator, above all crea­ted Natures whatsoever. Rom. 11.36. Of him, through him, and for him are all things. Of him, as the first Cause; by him, as the Preserver; for him, as their End wherfore they were made. Of him, without any mover; by him, without a helper; for him, and none other cause.

2. Not to contend with [...] our Creator about his De­crees, or proceedings: this is to bring a woe upon our selves,Rom. 9.20. to strive with our Maker. Isai. 45.9.

3. To praise and glorifie him for this, because he cre­ated all things.Revel. 4 11. Thou art worthy to receive glory, and honour, and power; for thou hast created all things.

Secondly, God is invisible to the eye: Iohn 1.18. No man hath seene God at any time. 2. He is invi­sible.

The persons, No man:

The time, at any time.

Never man at any time saw God: wee cannot see a Spirit; but God is a most pure Spirit, excelling the An­gels. First, the Angels have many perfections, but God hath all perfection.Digressio. Secondly, the Angels receive all from him; he hath all from himselfe. Thirdly, they are finite, and limited; but God is infinite.

Thirdly.

God is Incomprehensible to the minde, as well as in­visible to the eye, no created Nature can comprehend him in his Essence nor his Attributes; whatsoever wee conceive it is but in part, there is much more we perceive not, nor can comprehend.

In respect of his Eternity,Eternity. our capacity is like the Sunne, which shewes things under it, but darkens all a­bout it; wee can looke backe to the beginning, if wee looke forward, wee cannot conceive after time shall bee no more.

Concerning Gods being before time, or after time,Revel. 10.6. we have but a glimpse, a generall notion; we can conceive but little, our comprehension failes us.

Who can behold the Sunne in his glorious shining?Glory. much lesse can we comprehend the glorious Majesty of God: who hath beheld it, that he may demonstrate it? not the Angels, for they are faine to cover their their fa­ces, Isai. 6.2. much lesse we that dwell in houses of clay, who have that ignorance and guiltinesse, that those glo­rious Zeraphims are freed from.

Nor can we comprehend his greatnesse, Psal. 145.3.Greatnesse. no not by all our industry and searching, Iob. 11.7. The hea­ven of heavens cannot conteine him, 1 King. 8.27. Wee are capable but to see his backe parts in this life,Exod. 33.23. so much of God, as can be perceived in his word and workes: his greatnesse is such, that the Nations are as the drop of the Bucket, and the Ilands as a little dust: Lebanon hath not wood enough for fire, nor the beasts enough for a sa­crifice for him. Isaiah 40.15, 16.

Also his wisedome is unsearchable,Wisedome. a deepe we can­not fathom, Rom. 11.33. the foolishnesse of God is wiser than men, 1. Cor. 1.25. It is onely the Spirit of God that searcheth the deepe things of God, 1. Cor. 2.10. and al­though vaine men would be wise, Iob. 11.12. yet hee is but a beast by his owne knowledge, Ieremiah 10.14. [Page 10] and we must bee constrained to confesse our darknesse, Iob. 37.19.

Applications.

1. Is God invisible to the eye, and incomprehensible to the minde? let us then lay by our sence and reason, and labour for faith, though wee cannot apprehend nor demonstrate what God is; yet we are to beleeve that He is: Heb. 11.6. Hee that commeth to God must beleeve.

• 1. Our felicity, is to come to God.
• 2. The meanes is, by beleeving.
• 3. God is, that we must beleeve, which we cannot see nor comprehend,

2. By this 'tis easie to distinguish the Eternall Ieho­vah from all false Gods, being some of them visible, all comprehensible, those that adore them are more honou­rable then that they worship, those Gods were but titu­lar gods, no Creators, but created, live lesse in being, and perishing in conclusion.Ier. 10.11.

3. No man was ever a perfect Artist in the contem­plation of God: How little a portion doe they heare of him? Iob 26.14. long in studying but little in fruiti­on: deepe conceites, but poore conclusions: Hoc solum scio, Arist. me nihil scire: This onely I doe know, that I know nothing.

4. Yet are we to be diligent to study the knowledge, of God, and although we cannot finde him out in his perfection, Iob 11.7. yet we must learne to know him to our salvation, Iohn 17.3. and to encrease in the know­ledge of God. Col. 1.10. though wee cannot see his face he reveales his backe-parts to us: Exod. 33.23. we are to know him by his workes: Rom. 1.20. in his Sonne, 2. Cor. 4.6. 'tis a shame living under the preaching of the Word to be ignorant of God, 1. Cor. 15.34. and we are fooles before the Lord, Jer. 4.22. Therefore let us cry for [Page 11] wisedome, and call for understanding, search for it as sil­ver, and digge for it as for gold, then shall we finde the knowledge of God. Prov. 2.3, 4, 5.

Quest. What is it to glorifie God?

Answ. To glorifie God, is not to add any thing to him to make him glorious, but to acknowledge and de­monstrate that glory is in him already; God glorifies us by putting glory on us, adding that unto us wee are destitute of: We doe glorifie him, by taking notice, admiring, and praising of him, setting forth his glory.

That is done by Acknowledgement.

Either

• To himselfe, or
• to men.

To him­selfe by

• Admiration.
• Praises.

To others by

• Speeches.
• Actions.
• Sufferings.

First, we glorifie God by acknowledgment, which is more than knowledge, Rom. 1.21.

The Wise Heathens that knew God did not acknow­ledge him nor demonstrate him accordingly: they knew God, vers. 21. but regarded not to acknowledge him, vers. 28. then to our knowledge of God, we must joyne an acknowledgment, whereby we shall glorifie him.

This acknowledgment must be free,Mark 1.24. Iudges 1.7. else we differ not from the divels, which acknowledge God upon con­straint; so wicked men may acknowledge God by con­straint.

The truth of this free a knowledgment will appeare by our Admiration and Praises.

Question. Qu. What is Admiration?

Answer. Answ. To Admire, is to wonder, to marvaile.

Consider,

• 1. The subject is the Admirour.
• 2. The Object admired.
• 3. Then how to attaine admiration of God.

1 First, the Subject that admires, is the reasonable crea­ture: for the unreasonable creature is not capable of actuall Admiration: the unreasonable creatures may be frighted, or amazed, as Horses, and any other beasts; and also Birds, and Fishes: But Admiration requires Reason, Deliberation, and Consultation. Then 'tis plaine, An­gels, and Men onely are the subjects of Admiration.

2 Secondly, the objects of Admiration are either Su­preme, or Inferiour; the Supreme is God, the Inferior, are the creatures of God. We must not admire Positives, nor Comparatives, but Superlatives; things most excel­lent, things excelling. We admire things beyond our capacity, when our Reason can stretch it selfe no fur­ther: As we see, little children seeing curious workman­ship, the poore children are amazed, and admire how 'tis done, they much honour, and reverence the Artist that made the worke.

3 Thirdly, how to attaine Admiration of God?

Question. We must pray for the Spirit of illumination, to see ex­cellency in God. Ephes. 1.17.

Answ. 1 2. We must be given to divine Meditations, as David in the 8. Psalme fals to Meditation, then to Admiration. So in Psalme 104. his Meditation concludes in Admi­ration:Psal. 104.1.24 Oh Lord, how wonderfull are thy workes.

3. We must learne to silence our Reason; wee must admire where we cannot comprehend; as Rom. 11.33. Oh the deepnesse of the riches both of the Wisedome and Knowledge of God.

Quest. Wherein is God to be admired?

Answ. 1. In his Essence: secondly, in his Attributes: third­ly, in his Workes.

1. In his Essence, having his being of himselfe; abso­lute, [Page 13] independant, blessed, immutable.

2. Also, that there are in the Divine Essence a Trinity of Persons.

Quest. How shall I raise my admiration to the highest pitch?

Answ. To meditate of his Wisedome, and Knowledge.

First, admire the largenesse of it; for hee knows all. Prov. 15.11.

2. The perfection of his knowledge; hee knows the Causes, Concomitants, Fruits, and Effects, insides; he knows the motions and inclinations of all men, of all things. Acts 15.18.

3. Admire the manner of his Knowledge; not by Doctrine, Relation, Experience, but without meanes.

4. Admire the celerity and swiftnesse of his Know­ledge at once, in a moment: Hee knowes things past, present, and to come.

5. The certainty of his Knowledge; he cannot be de­ceived; he foresees all inconveniences, he knowes things and persons as they are: no apparitions, nor pretences, nor fainings, nor dissemblings can delude him.

6. Admire the Eternity of his Knowledge, before all time, before there was a World: Hee knew himselfe to be most perfectly happy, and blessed; and knew that he would make a world, and knew all that man should act on the stage of this world; and as he did purpose, so all things must come to passe,Acts 4.28. Ephes. 1.11. according to his fore­knowledge and Decree.

7. Admire the Efficacy of the Knowledge and Wise­dome of God: From his Knowledge he decreed, then did worke: so the Heavens, Earth, Seas, and all their orna­ments were created, are preserved: the variety of his creatures, argues his unsearchable Wisedome; and their order, uses, and ends app [...]inted them, calls for our Ad­miration.

By this we may see, what c [...]se wee have to admire God; and if one of his Attributes doe cause such Admi­ration, [Page 14] what would it worke on us, to meditate on the rest, as his Power, Glory, Holinesse, Justice, Invisibili­ty, immutability; this requires a large Volume, but I intend brevity.

Quest. How may I further admire God?

Answ. I will give one straine more to winde up the heart; that is, to admire Christ incarnate, how hee is the be­gotten Sonne of God. Psal. 2.7.

1. Admire it in this; hee was begotten of the Father, yet is not after the Father in time: Men beget those that come after them, but here 'tis not so; therefore to bee admired.

2. Men beget children, which may be divided from them; but Christ is so begotten, that he is undividuall; He and the Father are one. John 10.30.

3. Men so beget, that there is a diminution of their substance, and a conveighing of the corrupt Nature: But Christ is begotten without diminution of the sub­stance of the Father,Acts 4.27. and free from all corruption: Hee is the holy Sonne of God.

4. Men beget children, which are their inferiors: but Christ is begotten,Equall in E­ternity. yet equall with the Father. Phil. 2.6.

1. The Father is eternall: Psal. 90.2. So is the Sonne eternall. Isai. 9.6.

Glory.2. The Father is glorious: Acts 7.2. So the Sonne is glorious. Iames 2.1.

Power.3. The Father did create: Gen. 1.1. So the Sonne created. Col. 1.16.

4. Angels doe honour the Father: Isai. 6.3. So Angels doe honour the Sonne. Adoration. Heb. 1.6.

5. A Father begets a Sonne, but yet communicates not his whole Essence to him: but Christ is begotten, yet partakes of the whol [...] Essence of his Father, there­fore admirable.

6. A Father begets one that is another person, another [Page 15] thing distinct from himselfe: But the Lord Christ is be­gotten, another person, yet not another thing; he may be distinguished, but not divided. Thus wee acknow­ledge God by Admiration.

2 Secondly, we acknowledge him to himselfe, and so doe glorifie him by our praises. Psal. 50. last verse.

Here consider,

• 1. Who they be doe praise him.
• 2. How they praise him.
• 3. For what they praise him.

First, who praise him:

'Tis the Saints praise him. Psal. 145.10.

• 1. 'Tis they have the most cause.
• 2. And the best abilities.
• 3. And the onely acceptance.

Secondly, how they praise him:

1. They praise him freely, and cheerefully. Psal. 63.5.

2. Vprightly, and sincerely. Psal. 119.7. Hence 'tis, they praise God with their Soules, Ps. 103.1. with their Hearts. Psal. 9.1.

3. They praise God frequently, on all occasions. Ps. 71.6. Psal. 119.164.

4. They praise him constantly. Psal. 145.2. Hence 'tis, when they lose their comforts, yet God loses not his praises. Iob 1.21.

Thirdly, for what they praise him.

• 1. For his owne Excellency.
• 2. For his glorious workes.
• 3. For his mercies.

First, for his owne excellency.

1. He is the soveraigne Lord God over all, Rom. 9.5. [Page 16] the ruler of the world, Zach. 4.14. Hence it is, that Greatnesse, and Glory, and Power, and Victory, and Prai­ses, is attributed to him who is head over all, 1 Chro. 29.11. He is to be praised as the onely potentate. 1. Tim. 6.15. He is to be praised that is high and excellent. Isai. 57.15. He it is, is glorious in Holinesse, Exod. 15.11. and worthy to receive Honour, and Glory, and Power, and Praise, Revel. 4.11. Revel. 5.13. All his glorious At­tributes, both Communicable, and Incommunicable, cals for our frequent praises.

Secondly, he is to be praised for his workes.

For they demonstrate his eternall Power and God-head. Rom. 1.20. Hence it is, that he is praised for crea­ting all things. Rev. 4.11. His workes both of Creation and Providence, do shew his Wisedome, Power, Good­nesse, &c.

Psal. 139.14. Psalme 136. Psalme 194.The workes of God stirred up David to praise God, both for the making of himselfe, and for the making of other creatures, and for the government of the World.

Thirdly, God is to to be praised for his mercies, Psalme. 100.4. Psalme 136.1.

To quicken us to this duty, consider:

1. The freenesse of his mercies, they are bestowed without our deserts: his will is the cause of his mercy. Rom. 9.18.

2. The multitudes of mercies, of all sorts, temporall & spirituall, on every faculty of soule, and member of our bodies, mercies on our names, estates, families, friends, those neare and deare to us.

3. The constancy of his mercies, they are renewed e­very morning, Lament. 3.23. Wee are laden daily with benefits, Psal. 68.19.

4. Consider mercies comparatively; wee are in [Page 17] health others are sicke; we have sight, others are blinde: we have the Gospell, other sit in darknesse, &c.

Thus we see God is glorified by Admiration, by Praises.

Lastly, he is glorified by acknowledging him to Men:

• In our Speeches.
• In our Actions.
• In our Sufferings.

First, in our speeches to men.

1. By declaring his workes, Psal. 105.1.

2. To instruct our Children that they may praise God, Psalme 78 4.

3. To make publicke confession of our sinnes, if they have caused publicke scandall, Ioshuah 7.19.

4. To make publicke confession of Religion, being called, Psalme 119.46. Read the marginall Note 1 Pet. 3.15.

Secondly, Wee must glorifie men before God in our Actions.

1. By our godly conversation; in the generall, to do good workes before them, to urge them to glorifie God, Matthew 5.16. to cause men to say, 'tis a good God, a good word preached, a good Reli­gion professed, because they doe see good workes expressed.

2. In particular, to honour God with our riches, Prov. 3.9. to maintaine Gods Worship. Exod. 35.22. Also to do good to his ministers, 2. King. 4.10. that they may be incouraged in the Law of the Lord. 2 Chron. 31.4. to to do good to many poore, Ecclesiastes 11.2. that thanks may be rendred by many, and God may be praised and glorified. 2. Cor. 9.12, 13.

Thirdly, Wee must glorifie God among men by our sufferings

1. In holding on our course.

2. Being patient and meeke.

3. Praying for our Persecutors.

4. Laying downe our lives for the truth: thus suffe­ring we shall glorifie God. Iohn 21.19.

First, What Subsistence is.

AS there is a being, so there is a subsistence in that being, which subsistence is to be upheld in a well being, without decay, diminishing, or declyning: hee that doth so, doth honourably subsist. There may bee a declining, yet body and soule may hang together: so the subsistence is weak: but he that declines not, but holds his owne, falls not backe, nor decayes, that person sub­sists happily, not onely in being, but also in a well being.

2. God doth subsist independantly, immutably, without decay or diminution; hee is Iehovah, and chan­geth not; he is as Holy, Powerfull, and Wise, and Rich and Glorious, and every way Perfect and Blessed as ever he was,Heb. 1.3. without interruption: he depends not on second causes as we doe; all creatures subsist by him, he beares them up and continues them therefore they subsist. Psal. 119.91. He himselfe subsisted when there was no w [...]ld, John 17.5. and can subsist if all were dissolved againe: [Page 19] He can put an end to the Creatures, and give them sub­sistence againe: so then he subsists of himselfe, and all Creatures doe subsist by his will and power, and no o­therwise.

3. The manner of subsisting.Time. The Father subsists first, not in time, but in order.

In the manner of working,Manner. the Father workes from himselfe, the Sonne from the Father, the Holy Ghost from them both:Proprieties. they differ in their Personall proprie­ties: The Father subsists unbegotten, the Sonne begot­ten, the Holy Ghost proceeding.

The Vses are these.

1. To shew us the difference of Gods Subsistence, and ours: He subsists of himselfe, we by him: He before time, we in time: He subsists independant, we depend on him: He subsists without composition, and is immutable; we are compounded of the foure Elements, in regard of our bodies; of body and soule, in regard of our persons: He subsists without meanes, we by meanes, and his bles­sing on meanes: He is alwaies the same subsisting, we must be dissolved, buried, raised, glorified, and subsist eter­nally by him.

2. Ʋse. This shewes the happinesse of Gods servants; he ever doth subsist, to direct them, to protect them, to enrich them, and to reward them. Great men on earth doe not subsist alwaies, sometimes their wealth de­cayes, sometimes their breath decaies; they decaying themselves, their followers cannot honourably subsist: But it is not so with the Lord, he cannot decay in riches, nor time; he subsists alwaies, his yeares faile not. Psalme 102.28.

3. Ʋse. In our decayes let us have recourse to God; he alwaies subsists, and beares up the whole World: wee need prayer more than shifting, and using unlawfull meanes in our decayes; God can make us subsist in life, Psalme 66.9. and in grace, Psalme 41.12. Let us there­fore [Page 20] in our decayes have recourse to him, that wee may subsist.

Sect. 1 First, What is meant by Simplenesse.

TO be simple among men is a want of wit & capa­city: A want of discretion. Prov. 1.4. To give to the simple sharpnesse of wit: Hierom reads it a childe. Iu­nius reads it a foole; because both Children and Fooles are simple: of such, 'tis spoken Prov. 9.16. Who so is simple let him come hither. These simple ones are both unskilfull, and easily perswaded.

2. Simple, is to be plaine hearted, voyde of wicked plo [...]s and devices: The Lord preserves the simple ones, Psalm. 116.6. These are simple concerning evill, Rom. 16.19. These are, as if they knew not how to deceive; this is a commendable simplicity. Thus we see that sim­plenesse is to be voyd of parts, or to be voyd of the abuse [Page 21] of those parts of Wit and Knowledge that is bestowed on us.

3. Simplenesse is a singlenesse without composition, or mixture, opposed to that is double, or of severall kinds, or sorts. Water is a Simple, but put into it Salt, or Wine, 'tis a Compound; because there are more kinds than one. To be a Simple, wee take it to bee without guile, fraud, or deceit. 2. Sam. 15.11. There were with Absolon men simple in heart, or upright in minde. Integro animo.

Sect. 2 Secondly, That God is of a simple Nature.

GOD is of a simple Nature; Hee is a pure Essence, called I am that I am. Exodus 3.14. Light, and is without all darknes. 1. Ioh. 1.5. There is in God no mixture, or composition in the least degree: Hee is one God, Light without darknesse, strong without weak­nesse, wise without folly, pure without the least spot, upright without guile, &c.

Sect. 3 Thirdly, Conclusions drawne from Gods Simplenesse.

1. WE gather hence, that there is perfection in him: He is simple of himselfe, without any additi­on.

2. Being a pure simple Essence, hee must needs be in­visible: Our eyes are not able to behold a Spirit that is created, much lesse him that is a most pure Spirit, ex­celling them all in the simplenesse and purity of his Nature.

3. He must be eternall, and everlasting; 'tis Compo­sitions doe bring a dissolution. God is simple without composition, therefore uncreated, and uncapable of dissolution.

4. Hence wee may gather, that God is immutable: That which changes, is by adding to it, or taking from [Page 22] it; but God is a simple E [...]sence, so pure, and perfect, that nothing can be added to him, nor taken from him.

Sect. 4 Fourthly, Some Questions answered.

Quest. TO be simple, is to bee of singlenesse of one sort: How is God so, seeing there are three persons in the God-head?

Answ. 1 If there were a Triplicity in the God-head, there would be sorts of persons: but 'tis a Trinity of one intire simple Essence. 1. Iohn 5.7. These three are one: one in Nature, Time, Operation; distinguished, not divided.

Object. 2 You said, God is wise, without folly; strength, with­out weak else: but St. Paul saith, The foolishnesse of God is wiser than men, and the weaknesse of God is stronger than men. 1. Cor. 1.25.

Answ. It is an Ironicall speech, by way of supposition. The learned Philosophers accounted the preaching of the Gospell foolishnesse, and but weaknesse: But St. Paul shews, 'tis Gods Wisedome, and Gods Power: Let them in their madnesse account it foolishnesse, yet the foolishnesse of God is wiser than men: let them account it weaknesse, yet they shall finde Gods weaknesse stron­ger than men. All their Philosophy in their Wisedome and strength of Arguments, cannot open mens eyes, and convert mens soules, and bring them to Salvation, which the Gospell can doe. Acts 26.18. Iames 1.18 Rom. 1.16.

Quest. 3 If God be a simple, and individuall Essence, how could the Sonne take flesh of the Virgin, without being divi­ded, and separated from the Father, and Holy Ghost; so there is mutation and alteration in the Trinity?

Answ. This is a Mystery, rather to be beleeved, tha [...] dispu­ted. 1. Tim. 3.16. Great is the mystery of godlinesse, God manifested in the flesh. After Christ became man, h [...]e lost not his God-head: For hee knew mens thoughts, wrought miracles, had Divine Adoration given to him. [Page 23] He was said Iohn 3.13. to be in Heaven, and to be equall with God. Phil. 2.6. and in St. John he saith, Hee and the Father are one. So still the simple individuall Es­sence remaines intire, and immutable; though by the purpose and consent of the Trinity, the second person became incarnate.

Quest. 4 Are not Angels simple Essences, being without mix­ture, or composition; and pure Spirits.

Answ. They are simple Essences, and pure Spirits, nearest to Gods Nature of all other creatures, yet come short of God by farre: For they have their substances, and their faculties, and qualities created, and mutable in their Nature: for Angels have falne, though now the elect Angels are confirmed by Grace. God excells them; He is a simple Essence, without quality, or properties; one­ly these are attributed to him for our capacity.

Object. 5 The Scriptures uses not the word Simplenesse, nor Property, nor Trinity: why then doth the Church make use of them?

Answ. Words are notes,Aristotle. and markes of things faith the Hea­then. And another saith, Whosoever is ignorant of words, shall never judge well of things. If in the Scrip­ture we finde not words, nor since, w [...]e are not to use them.

2. They are used for Exposition, Explination, In­terpretation; to make hid things more obvious, and darke things more perspicuous.

3. They are used for Confutation, that the truth may be cleared, and errors confuted. If that Hereticks did affect the Truth, they would imbrace the phrases of the Church, and Theologicall Termes, which doe unfold, and demonstrate the Truth.

Fifthly, Ʋses to edifie.

Sect. 5 1. SEeing in the Definition there i [...] a good Simplicity, and a bad, let us labour for that simplicity God [Page 24] approves to be simple. Concerning evill, the lesse wee contrive evill, and the more untoward we are to act it, the better Proficients we shall prove. And as we should be simple in committing evill, so should we be simple in doing good:Rom. 12.8. and as among other good Duties, so in our Almes, to give with simplicity; that is,

1. Faithfully, if we be trusted.

2. Humbly, without vaine glory.

3. Gently, giving good language.

4. Impartially, where needs are equall.

5. Approving our selves to God.

6. Remembring God sees us.

Ʋse 2 Learne to study the excellency of God in his simple pure Nature, that we may the more admire him, and give him the glory.

Ʋse 3 Let us reflect on our selves, and be humbled, who are compounded of the foure Elements in our bodies, and of body and soule in our persons; so we are alwayes sub­ject to mutation, and dissolution.

Ʋse 4 Let us labour for sincerity, that is, our best simple­nesse; to be sincere, without mixture; upright, without hypocrisie and dissimulation so much as we can, so shall we the more resemble the Lord.

Quest. How may we attaine this sincerity?

Answ. 1. Get assurance of justification; for there is guile in the heart, if the party be not justified. Psal. 32.1, 2.

2. Get the strongest perswasions we can of Gods pre­sence; this will make us upright, without doubling, and dissembling. Gen. 17.1.Gen. 17.1.

3. Looke to all God Precepts, commands of Piety, Mercy, and Sobriety: looke to both Tables, to all du­ties: Not to picke and chuse, and take liberty where we may gaine praise, or pleasure, or profit. Psal. 119.6.

4. Examine often the temper of the inner man, ob­serving our aymes and intents, and our manner of per­formance of duties.

[Page 25]5. Pray often and earnest to be purged from guile and hypocrisie; and seeing we bring not with us uprightnes, integrity, simplicity, and godly purenes, let us labor, that not in carnall wisedome, but by the grace of God,2. Cor. 1.12. we may have our conversation here among men, and so re­semble God, as the drop doth the Ocean.

First, What Eternity is.

Sect. 1 THe Etymology sence, and meaning of the word is hard to finde; because the phrase is used and taken in a future relation onely; so 'tis used not fully, nor compleat, but rather synechdochially, a part for the whole: men speaking of Eternity, rather looke forward than backward; and 'tis more easie so to speake of Eter­nity, because we guesse at something to be done, and en­enjoyed when time shall cease; but are darke if wee looke to that part of Eternity which is before time: time parts Eternity in the midst: there is an everlasting,Psal. 90.2. from which time issued; there is an Everlasting when time ceases; distinctions may helpe us, if we consider Eter­nity and Time: Eternity is before and after time: Time hath a beginning and an end; then comes Eternity a­gaine: by this we see, Eternity is not onely (in saeculum) for ever, or everlasting; but wee must looke both waies, as well to the part of Eternity that is before time, as that which is to come; all is one Eternity, onely 'tis parted by Time, which Time in the midst of Eternity, is as a sparke of fire in the midst of the vast Ocean.

Secondly, God is Eternall.

Sect. 2 IN the largest sence being called, in respect of his E­ternity before Time, the Ancient of dayes, Dan. 7.9. [Page 26] There his Eternity is set downe to our capacity: Hee is said To be from everlasting. Psal 90.2. The God of An­tiqui [...]y, or the eternall God. Deut. 33.27. A King of old. Psal. 74 12.

In respect of his eternity after Time, he is called The everlasting God. Rom 16.26. An everlasting King. 1. Tim. 1.17. To live for evermore. Revel. 10.6.

Sect. 3 Thirdly, Questions answered.

Quest, 1 WAs not the World eternall, as some Philoso­phers have held in opinion?

Answ. No; it was made in the beginning of Time: When there was no Time, there was no World. Gen. 1.1. In the beginning God made the Heavens, There was a beginning. and the Earth: Before that time nothing did appeare. Heb. 11.3.

Object. They say, Of nothing comes nothing: therefore the World was eternall?

Answ. Of nothing comes nothing in Mans worke, because he cannot worke without materials. Of nothing comes all things in Gods worke,Psalme 33.9. because he is a Creator, and his Word gives a being to that which had no being: and his command produces substances, and reall things; so they appeare, and are in being, though they were form'd of nothing.

Quest, 2 Were not the highest Heavens eternall, and the dwel­ling place of the Lord?

Answ. The maker thereof is God. Heb. 11.10. It was made without hands. 2. Cor. 5.1. Heaven is a glorious and excellent place, yet a created place: 'Tis called Gods dwelling, Psal 2.4. 1. Kings 8.27. because he is manifested there in glory: Yet the Heaven of Heavens, the most excellent Heavens cannot containe him. He had glory & excellency before Heaven or t e World had a being: Himselfe is eternall, who had no beginning.Iohn 7.5. The Heavens are not eternall, which had a beginning.

Quest, 3 Are not the Angels eternall, of whose Creation 'tis not spoken of in Genesis?

'Tis spoken of inclusively, though not so plainely: Answ. Gen 2.1. The Heavens and Earth were finished, with all their Hoasts. In the Hoast of Heaven the Angels are not excluded: for elsewhere they are called the Lords Hoast, Gen. 32.2. So Ps. 103.20, 21. Praise the Lord yee his Angels, praise the Lord yee his Hoasts. And that the Angels were created, read Psal. 148.2. Praise the Lord yee his Angels: vers. 5. For he commanded, and they were created. Col. 1.16. By him were all things made, things visible, and invisible; whether Thrones, or Dominions; Principalities, or Powers. Angels are not eternall, but were created, and had a beginning.

Quest, 4 Saint Iude speakes of eternall Fire; Iude vers. 7. Had that Fire no beginning, as it shall have no ending?

Answ. It had a beginning; that which Saint Iude calls eternall, Christ calls Everlasting fire. Math. 25.41.Math. 25.41. 'Tis eter­nall in a future relation; it is prepared saith Christ, for the Divell, and his Angels: being prepared, fitted,Iude 7. verse. and made ready, proves it had a beginning. Note, that E­ternall, and Everlasting, one word is used for both.

Quest, 5 What is the reason, that men knowing that on this moment of time depends their eternall estate, yet are carelesse for Eternity, and minde so much the present time?

Answ. The Reason is, from the great subtilty of Sathan, that separates betweene end, and meanes: If wee thinke of eternall fire, hee will labour to race these thoughts out of our mindes; yet provoke us to sinne, which is the meanes, hiding the end. In good things hee will keepe us from the meanes, as Repentance, Prayer, Holinesse; yet gull us with a fooles hope, we shall have the end as well as those that are most painefull, and vertuous.

2 2. Temporall things are next us, and wee are too much led by Sence and Appetite; like Esau, wee will [Page 28] have the present pottage, with losse of the future blessing

Quest, 6 By what Arguments can you prove Gods Eternity?

Answ. 1. That which is the first Cause of all Causes, must be eternall, which is God: He that gives the being to al [...] creatures, must be an eternall being.

2. He that had glory before there was a World, and decreed, and purposed before the foundations of the World were laid, must be eternall: But God had glory before the world, Iohn 17.5. 2. Tim. 1.9. and purposes and decrees before the world; Ephes. 1.4. and therefor is eternall.

3. He that can give eternall rewards, must be eternall; But he can give eternall rewards: Rom. 6. last vers. ther­ [...]ore is eternall.

4. To be eternall, is to have no beginning, no muta­tion, no end. God had no beginning, with him is no shadow of change, nor possibility of end.

Quest. 7 How is Christ th [...] eternall Sonne of God?

Answ. In respect of his God-head, Hee was before the moun­taines: (a Synechdoche) a part for the whole; Moun­taines put for the World. Prov. 8.25. And for the fu­ture, None can declare his age: Esay 53.8. For hee li­veth for ever. Rev. 1.18. The Heavens have a durati­on without life: The devils have an everlasting being without joy: The Angels have an everlasting joyfull be­ing, but their being is dependant, and by participation, and their joy successive. The Saints in Heaven have a blessed everlasting being, but not perfect till the Day of Judgement: But Christ is eternall, and hath with his eternity and everlastingnesse life, joy, perfection, fulnesse at once; so that he is eternall as God.

Quest. 8 Shall Judgement be eternall in pronouncing, will the great Sessions last for ever? 'Tis Heb. 6.2. called E­ternall Iudgement.

Answ. Eternity follows the Sentence; an eternall God jud­ges, and he gives an everlasting Sentence; pronouncing [Page 29] to the Elect eternall life, and to to the reprobate eternall destruction.

2. 'Tis Eternall judgement, in opposition to tempo­rall judgements here; then time is out, and we have no­thing to doe with it: all wee have to doe, is about E­ternity.

3. As a Malefactor, when he goes to the barre, wee say he hath received his death; notwithstanding the ex­ecution followes after: so then men receive their eter­nall sentence: 'tis eternall judgement.

Sect. 4 Fourthly, Vses to Edifie.

Ʋse 1 1. THis shewes us the difference of Eternity in Time. First, Time had a beginning, and shall have ending: Eternity hath neither beginning nor end.

2. Time is measured by ages, yeares, moneths, dayes, houres, minutes: Eternity hath no measure, nor portions, nor limits; it passes and out-strips the bounds of our thoughts; nor can our reason gage it, nor our understan­ding fathom it.

3. Time is alwaies in motion, as the spring of a Watch, never stands still till it be consumed, and brought to an end: Eternity hath no motion, it ever stands still, its alwaies the same.

Ʋse 2 Secondly, here we may gaine a glimpse of Gods ex­cellency; he is Eternall, without beginning or end: Angels had a beginning, so had men, and the world; An­gels and men shall have an everlasting being, after once they have begun to be from him that never began to be, who is the Eternall God.

Therefore, when we thinke or speake of Gods E­ternity, we should conclude as St. Paul. To the King Everlasting, Immortall, &c, to him be glory for ever, Amen.

Ʋse 3 Thirdly, we may in Gods feare learne two profitable [Page 30] lessons; considering we have time, and are swittly pas­sing to Eternity.

• 1. Consider the brevity of Time.
• 2. Take the opportunity of time.

1. The brevity; Time is short; whilst I am in thin­king, some of it is gon: mans whole life is numbred by dayes; compared to a spanne, a bubble, to a winde that passes away, &c. If we could seriously alter our thoughts, to thinke more of the shortnesse of Time, it would alter our mindes to doe the second thing: which is;

2. To take the opportunity of time: Men may have time, yet want the opportunity: as sicke men, and old men: but we that have the opportunity of the Gospell, and of health, and Christian society, and other sweete and seasonable opportunities; to have communion with God, to exercise mercy, to further others in godlinesse: Oh, let us be wise for Eternity, and make an holy advan­tage of the opportunities of Time as much as we can, and more than we have done.

Ʋse 4 This should forcibly urge us to labour for humility; because he that dwels in the Eternity, dwels also with the humble, Isai. 57.15. And that we may be humble in­deed and enjoy his presence:

1. Let us draw neare to him with our understanding, striving for clearer apprehension of him: This made Isai­ah humbly to cry out, wo is me, I am undone, I am a man, of polluted lips: Isai [...]h 6. Iob. 24. and Iob to abhorre himselfe; the sight of God made both of them humble.

2. In all the good we enjoy, of graces or naturall abi­lities, or riches, to looke on both ends as well as on the middle; we are receivers, and must be accomptants; and great receipts must have great accompts: this well thought on will humble us.

3. Keepe a constant confession of sinnes daily, and often judge our selves, for our sinnes worthy to bee stript of all our excellencies,Ezek. 36.31. and to be cut off with infamy.

[Page 31]4. Carry about us in our mindes two, or three, or foure of the grossest sinnes that ever we committed in our lives; looke on them with their circumstances, & it will be a powerfull meanes to humb [...]e us.

5. Compare our selves with them which are more sound in judgement, soft in heart, poore in spirit; which are more spirituall in prayer, more heavenly in disposi­tion, more zealous and diligent, and fruitfull in good workes. The Cloth that is fine compared with haire-cloth, or sack-clot [...]: is but course if ye compare it with Cambricke or Lawne.

Ʋse 5 Lastly, let us direct our course with care and wise­dome, the most compendious way to Eter [...]ity.

1. To encrease as much as we can in saving know­ledge: for those that God brings to eternall life, he il­luminates with his Spirit; so that those which were dead, beginne that life which ends in Eternity; or ra­ther concludes, and is perfected in Eternity, Iohn 17.3.

2. Get the faith of Gods elect, so to lay hold on Christ, and rest upon [...]im, that by beleeving we may come to eternall life. Iohn 3.16.

3. By patience to continue in well doing; learne pa­tiently to forbeare sinfull pleasures and profits, and pa­tiently beare oppositions, incombrances, and crosses; and doe well; looking to the rule, the manner, and our aimes: joyne to all constancy; then shall we have Glo­ry, and honour, and Eternall life, Rom. 2.7.

Sect. 1 First, What Omnipotency is.

TO be Omnipotent, is to have all power, to have all might and strength. There is Power, and Om­nipotency; Power can doe much, but Omnipotency can doe all: Power may be suppressed by a greater power; Omnipotency is above all, and all subject to it: Power is communicable, Omnipotency is incommunicable. To have Omnipotency, is to have all power, all strength, all might, all sufficiency, to doe what is willed, to pre­serve what is do [...]e, to produce out of nothing. Omni­potency hath no difficulties, no lets, or oppositions; it workes freely, and perfectly, without co-workers, or materials: If that any time it uses any, yet 'tis most certaine it needs neither. So then Omnipotency, first, it can doe all: secondly, it can have no let: thirdly, 'tis above all: fourthly, 'tis incommunicable: fifthly, it wor­keth freely.

Sect. 2 Secondly, God is Omnipotent.

1. HE is able to doe whatsoever he will, Psal. 115.3. and more than he will. Math. 3.9.

2. Nothing can resist him, his power being supreme. [Page 33] Iob 9.4. Who hath beene fierce against himG. B., or hard­ned his minde against himTrem., or struggled with himHier., and prospered?

3. His power is above all the Angels which excell in strength. Psal. 103.20. They are at his command, Psal. 104.4. and are subject to him. 1. Pet. 3.22. The devils apprehend this power of God: Doe tremble. Iames 2.19. Men have their power given them from him. Iohn 19.11 Rom. 13.1. For other creatures, He saith to the deepe, be dry. Isai. 44.27. He commands the Earth, and it o­pens her mouth. Numb. 16.30, 31, &c.

4. His Omnipotency is incommunicable: the crea­ture may doe much by permission, or commission; but Gods power is his strength and honour. He is the strong God Trem., Gen. 33. last vers. Or the most strong God Hier.: the mighty God G. B.: His strength being his glory, hee will not give it to another: Isai. 42.8. Therefore is incom­municable.

5. He being Omnipotent, workes freely, without com­pulsion, without assistants, without materials.

‖ Without compulsion; His owne Will was the cause that he made all things. Rev. 4.11.

‖ Without Assistants; He alone spread out the Hea­vens, Iob 9.8. And alone stretched out the Earth by himselfe. Isai. 44.24.

‖ Without materials; Hee formed all things out of nothing. Heb. 11.3.

6. He workes perfectly; Deut. 32.4. Perfect is the worke of the Lord. So that Hee made the Heavens, and the Earth, there is the worke; and finished them with all their Hoasts, there is the perfection. Gen. 2.1. Cal­led All their Ornaments in the Prayer of Manasses.

Thirdly, The witnesses of Gods Omnipotency.

Sect. 3 1. WE have his owne Testimony: Gen. 17.1. I am God Almighty.

[Page 34]2. Testimony of Angels; Revel. 4.8. Holy, holy, holy Lord God Almighty, thus they cry.

3. The Testimony of men: Iob 25.2. Power and feare is with him. 1. Chron. 29.11. Thine O Lord, is greatnesse and power.

4. The frame of Heaven and Earth: Rom. 1.20. The Creation doth witnesse his eternall power.

Sect. 4 Fourthly, Questions answered.

Quest, 1 1. IF God have all power, then how can the creature have any; if the creature have any, how then hath God all?

Answ. [...]od hath all power of himselfe; the Creature hath power from him by participation. The Fountaine hath all the water, and the streames receive from the Foun­taine: Th [...] Sun is the fountaine of light, yet communi­cates of that light to the Moone and Starres.

Quest, 2 How can God doe all, when 'tis said, He cannot lye? Titus 1.2. He cannot deny himselfe. 2. Tim. 2.13.

Answ. That is, because he is Omnipotent: If hee could deny himselfe, or not be, he were impotent and weake. The Sunne cannot (as it is) be darke; God is unchangeable, powerfull, Almighty; alwayes the same, and cannot cease to be, nor can he doe unlike himselfe; hee cannot doe any thing that derogatesGod cannot disable him­selfe. from his glory, because he is Omnipotent.

Quest, 3 Why was God sixe dayes in the making of the world: He being Omnipotent, could have made it in an houre, or a moment?

Answ. 1. It was his pleasure to be sixe dayes; that is a suffi­cient answer.

2. God gives us example, to goe about our worke with deliberation.

3. He affords us matter of Meditation by severall daies workes.

[Page 35]4. He gives us an example to keepe the Sabbath, in resting the seventh day.

Quest, 4 Did not God being Omnipotent make more worlds: 'tis said Heb. 1.1. by whom he made the Worlds?

Answ. Tis plurall, because there is the Celestiall world, and terrestriall world, this present world; and heaven called the world to come: no question but in God was the Idea of more worlds.

Quest, 5 Why did not God, having all power, and all creatures at his command, use the ministry of Angels to gather, and convert, and save his elect by preaching?

Answer. The Angels are too terrible to us: 1. Chron. 21.20. therefore they have wings to cover their feete; to signi­fie we cannot behold them, Isaiah 6.2.

2. God tries our subjection, whether we will submit to his ordinance. Peter must teach Cornelius, Act. 10. Acts 8. not an Angel: Philip must instruct the Eunuch, not an An­gel.

3. The weaknesse of the instrument is the glory of the worker. God exercises his power in those earthen ves­sels, that his strength might be magnified in their weak­nesse; though the vessels be earth, yet the treasure they bring us is heavenly, 2. Cor. 4.7. Though Ministers bee weake instruments; yet they are Gods Embassadors, and the glory of Christ, 2. Cor. 8.23. which he hath chosen to set forth his glory in the world.

Quest, 6 Why doth God suffer his Church to lye so long in af­fliction, seeing he is omnipotent, and able to deliver spee­dily?

Answer. 1. Because his people before conversion, did not spee­dily heare him, and turne, and obey him.

2. Because they must by long afflictions, be soundly humbled, and fitted for deliverance.

3. To exercise their faith, hope, patience, prayer, and subjection.

4. To shew his power in supporting them in long af­flictions.

[Page 36]5. To make deliverances the more sweete and wel­come.

Quest, 7 Why doth God suffer sinne to be in his children after conversion, he having power wholly to subdue it in them here in this world?

Answ. 1. Because hee hath reserved perfection for another world.

2. Because it is his pleasure we should be humble here all our dayes.

3. Because we prize the Lord Jesus highly, our sins tells us we neede a Saviour.

4. Because our corruptions are for our exercise, as the Canaanites to Israel: we must be in warre here, for we have an enemy within us.

5. Though sinne remaine within us, yet by the pow­er of Gods grace it doth not raigne in us: though sinne be in us as a scullion for a base use, 'tis but as the Gibeo­nites exercised about hewing wood, and drawing water: we are dayly mortifying, yet not at the command of it.

Quest, 8 Why doth God suffer his children to dye, seeing hee is Almighty, and could translate them hence, from Tem­porall life, to Eternall?

Answ. 1. Because hee hath decreed and ordeined, all must die, Hebrewes 9.27. and his decrees must stand. P [...]ul 33 11.

2. God deales favourably with us, though we dye tem­porally; because he frees us from eternall death.

3. The curse of death is taken away by Christ: Now death is asleepe, Act. 7.6. 1. Thess. 4.13.

4. That we might all learne to hate sin that brought death into the world.

5. Christ dyed, and entred into Glory; it is fit wee should follow our Captaine.

6. Though we dye, yet God he loves us. Rom. 8.38, 39. and shewes us the greatest love, presently after that [Page 37] he hath taken away our lives, for then he receives us in­to joy.

Sect. 5 Fifthly, the uses to edifie.

Ʋse 1 TO praise the Lord with all our strength, for his Al­mighty power: Revel. 4.11. Worthy art thou O Lord to receive honour, and glory, and power: Not that God receives from us the thing, but the praise, honour, and acknowledgement. 1. Chron. 29.11. Thine, O Lord, is greatnesse, and glory, and power.

Ʋse 2 To speake of his Power, and to make it knowne, that is the property of the Saints, Psal. 145.10, 11. What o­thers doe extraordinarily on a suddaine motion, being a­mazed, as Nebuchadnezzar, Dan. 2.33. & Darius, Dan. 6.27. Let us doe constantly; that is, to make Gods pow­er knowne.

Ʋse 3 To worke our hearts to feare the Lord, because of his power; else we are very sots, and without understan­ding. Ier. 5.21, 22. God calls us to feare him; because by his power he keepes the Sea within his bounds: when Iob considers it, he saith, The Pillars of heaven quake at his reproofe. Iob. 26.10, 11. and verse 14. Who can understand his fearefull power? Matth. 10.28. Feare him that can cast both body and soule into hell.

Object. Perfect love casts out feare. 1. Iohn. 4.18.

Answ. 1. No man hath such perfection of love, but he hath some remainders of feare.

2. St. Iohn speakes of the judgement day; then our love shall be perfect, and we shal have boldnesse without feare.

3. Love casts out tormenting feare and per­plexitie.

4. The perfect love of God apprehended by us,Calvin Com­ment. on E­pistle Iohn, page 83. casts out feare, and quiets our mindes: so Calvin on the place.

To learne to depend on the Almighty for preserva­tion, who can preserve without meanes: as Elias forty dayes; by small meanes, as the widowes little oyle and flower in her cruse: Against meanes, as Daniel in the Denne: And for ordinary meanes let us desire his pow­erfull blessing on the meanes; else we shall eate and not be satisfied. Hag. 1.

Ʋse 5 This is terrible to wicked men, to have the Almigh­ty against them: His power and wrath is against them that doe evill. Ezra 8.22. The consideration thereof is terrible to the very Divels. Jam. 2.19.

Here is matter of Consolation.

Ʋse 6 1. In regard of our Prayers: we call on him that is able to doe aboundantly above that wee aske or thinke, Ephes. 3.20. He that we pray unto, can quicken the soules of our wives, and children, and servants, Iohn. 5.21. Hee quickens whom he will. Ephes. 2.1.

2. Comfort in regard of perseverance: our strength shall be renewed, we shall runne, and not be weary; we shall walke, and not faint, Isaiah 40 31. because God upholds us in our intigrety, Psal. 41.12. the Garrison that kepes us, is the power of God, 1. Pet. 1.5. and none can take us out of his hand, that is himselfe greater than all. Iohn 10.29.

3. Comfort in temptations: our strength is in the Lord, and in the power of his might: Ephes. 6.10. 'tis he doth stre [...]gthen us in the inner man, Ephes. 3.16. and when God helpes us with a little helpe, Dan. 11.34. then our strongest temptations shall not prevaile, but we shal be more than Conquerers: Rom. 8.37. a vehement speech.

4. Comfort in afflictions: he that is almighty orders them for the kinde, whether on our soules or bodies, names or estates, Amos 3.6. Js there evill in the City and the Lord hath not done it?

[Page 39]2. For the measure, he orders them to be great, of small: Jer. 30.11. I will correct thee Moderately, or sparingly. in measure.

3. He orders the time; sometimes hee will have it but an Evening. Psal. 30.6. Sometimes 10. Dayes. Revel. 2.10. Sometimes our sorrows shall be for Yeeres. Psal. 90.15.

4. He orders the deliverance: There is an appointed time. Psal. 105.19. The prisoners shall be loosed out of their pit. Zach. 9.10. And though our troubles be ma­ny and great, yet at last comes the Lord in his stre [...]gth, and delivers us out of them all. Psal. 34.19.

5. Here is consolation in respect of Death, our bo­dies shall not alwayes rot, and consume; we must awake, and sing, though we dwell in the dust. Isai. 26.19. And our vile bodies shall be changed, Luke 1.37. Psal. 115.3. and made like to the glorious body of Christ by this mighty power, which is both an absolute power, and an actuall power. Phil. 3.21.

Ʋse 7 Let us abase our selves that are poore weaklings, and admire Gods power, which is,

• 1. Proper. Ephes. 6.10.
• 2. Exceeding. Ephes. 1.19.
• 3. All power is derived from him. 1. Chron. 29.12.
• 4. All power is subordinate to him. 2. Chron. 14.11.

Sect. 1 First, What Immutability is.

THe word signifies a Constancy; it is to be without change, or alteration: where Immutability is in [Page 40] perfection, there must be no beginning. Beginning ar­gues mutation from a not being to a being. Secondly, there must be no dissolution. Thirdly, no addition nor diminution. Fourthly, no weaknesse. Fifthly, no de­pendancy on another. Sixthly, there must be Omnipo­tency to overcome all impediments that may hinder, and Omniscience, to foresee all inconveniences, to prevent all errours that may cause a mutation.

Sect. 2 Secondly, God is immutable.

IN his Essence He is Jehovah, and changeth not. Mal. 3.6. He is eternall in being, nothing can can be ad­ded to him, nor taken from him: He is independant, om­nipotent, and omniscient; his Decrees stand. Psal. 33.11 and his purposes and actions have a constant course, and have not any possibility of change or alteration.

Sect. 3 Thirdly, To prove Gods Immutability.

IT may farther be proved by Scriptures, and Answers to Objections: By Scriptures, Iames 1.17. With him is no variablenesse, nor shadow of change. So in Numb. 23. God is not as man, that hee should change. God is both infinite, and perfect.

Object. 1 God is said to repent. Gen. 6.6. 1. Sam. 15.11.

Answ. 'Tis spoken for our capacity: The Scripture gives to God the properties of the creatures for our learning: Therefore God is said to have a Soule, Isai. 1.14. a Heart, 1. Sam. 13, 14. An Eare, Psal. 34.15. An Hand. Jsai. 59.1.

2. When men doe repent, they change their actions: God threatned Niniveh, and tells Hezekiah, hee shall dye; there was included, Except Niniveh doe repent, or Hezekiah pray. God wills a change, he changes not his Will. Phineas had a Covenant of the Priesthood, yet [Page 41] Ely's sonnes by sin cut it off. God would establish Da­vids Throne, yet for sin ten Tribes fell to Iereboam, from Rehoboam, Solomons sonne, Davids Grand-child. Inpromises and threatnings which are temporall, we are to looke to something included, as well as expressed: So then the mutation is in us, not in God; as to those in a Ship neare the shore, the houses seeme to move, and the trees; but they stand firme, and the motion is in the Ship.

Object. 2 The Spirit of God moved on the waters. Gen. 1. Is there not mutation where is motion?

Answ. The Spirit of God sustained, and nourisht and brought things to perfection in a constant motion, without mu­tation: There is motion in the Creature still in possibi­lity of let, or change; but God doth honourably proceed in his purpose, and worke without shadow of change. So then God is not a dead God, without all motion, but a living infinite God, constant and immutable in his motion.

Object. 3 God is said to be the ancient of dayes. Dan. 7. Was he not once young, and so changed to be ancient?

Answ. With the Creatures 'tis so; we are first young, and then by nourishment we doe grow, and Time brings us to be ancient: But God was ever ancient, yet ever flourishing in his vigour and strength. He is not ca­pable of more perfection; he is the Lord of Time, and is called ancient in regard of his Eternity.

Object. 4 God came downe to Sodome to see if their cry were true; that is, the cry of their sinnes.Gen. 18.21. Did not he change his place to come downe?

Answ. 1. It is a figurative speech: God filleth all places, hee doth not goe, nor come; he knowes all things; he needs no inquisition to informe him.

2. God teaches us by this manner of speech, not to be­leeve too hastily the reports of grosse sinnes: Wee too often, and too lightly presume to give credit, and passe censure without probation.

It is a lesson for Magistrates, gravely and deliberate­ly to passe sentence, and punish, after they have by inqui­ry found out the fault. Iob 29.16.

Sect. 4 Fourthly, Ʋses to edifie.

Ʋse 1 1. TO abase our selves to the dust, and to honour and exalt God above the Heavens. God is im­mutable, without shadow of change in his Essence, pur­poses, or proceedings: We shall shortly change, dissolve, and turne to our dust; we daily change in our selves, pur­poses, affections, and actions; we change every step we tread; being weary, we sit, then wee lye downe, then we rise, and walke, and weary our selves againe: now we are wearie with fasting, anon wee are weary of ea­ting; now we smile, anon we weepe, and sigh; to day we love, to morrow we hate; wee are constant in un­con [...]ancy, and unlike God, being alwayes mutable.

Ʋse 2 Here wee may discerne the misery of the impenitent; the Lord or they must change, but God is immutable; therefore they must change, or else they must perish. Luke 13.5.

Objection. They cannot change no more than the Black-moore can change his skinne, or the Leopard his spots. Ierem. 13.23. They are dead in sinnes and trespasses, Ephes. 2.1. and cannot change unlesse to more rottennesse.

Answ. Though they cannot change, yet God can change them: Nothing is too hard for him. Ier. 32.27. The Lord hath changed others, and will doe much for those that seeke to him. Ezek. 36.37. Wee must use meanes for our change, and true conversion: wee must heare the Word; For by it men are chang [...]d. Acts 26.18. Wee must pray often and earnestly. Ier 31.18. This changed Christ into a glorious estate. Luke 9.29. Prayer is a meanes of obtaining the Spirit of God. Luke 11.13. The Spirit of God being obtained will change us. 2. Cor. 3.18.

Ʋse 3 Here is comfort unto us in respect of:

• 1. The God we serve is immutable.
• 2. The duties and services we doe performe.
• 3. In respect of his love and mercy.

1. The God we serve is immutable: but false Gods are subject to mutation, and perishing; our God is the same: Psal. 102.27. good, wise, holy, constant in his pro­mises Heb. 6.22. This should adde to our consolation.

2. Here is comfort in regard of our duties which we doe performe: we have the immutable God to assist us, to accept us, to reward us: He that had respect to Abel, hath respect to us, comming in faith as he did: he is the same to us, as to Moses, David, Hezekiah, to our exceeding comfort.

3. In respect of his love and mercy, he is immutable; his love is an everlasting love: Ier. 31.3. His mercy is an everlasting mercy, Isai. 54.8. He may for a moment hide his face, and for our sinnes correct us with the rod [...] of men, Psalme 89.33. but his loving kindnesse hee will never take from us: this is our comfort, his love is im­mutable. Iohn 13, 1. Rom. 8.37, 38, 39.

Ʋse 4 Let us labour in our poore scantling to be unchang­able in goodnesse, both in resolutions and actions this way.

1. Let us be soundly humbled, and broken in our hearts for our sinnes: firme building have good founda­tions.

2. Let all our resolutions be conditionall: if the Lord assist me, if the Lord be present with me by his grace, I will forbeare such a thing, performe such a duty, beare such a crosse patiently: Peter here failed, and so fell.

3. We must be well catechised, and soundly grounded in the principles of Religion: 'Tis the uncatechised pro­fessors prove unstable, and as empty boates, are tosted a­bout with every winde of Doctrine. Ephes. 4.14.

4. We must be practicke Christians, to doe what wee [Page 44] heare; then shall we be stable, as those that build on a Rocke. Matth. 7.24.

5. Our constancy is much furthered, by looking to the recompence of reward; this doth encourage us in our Race, to looke to the joy before us; this keepes us from perturbations within, and makes us overcome impedi­ments without. Heb. 11.26. Heb. 12.2. 2. Cor. 4.17.

6. We must delight in goodnesse: we are constant in that we delight in; men come to outward performances without inward delight, so the duties prove tedious, and they give over: therefore we must pray for a free spirit, that we may come with willingnesse, Psal. 51.12. Psal. 110.3. Psal. 122.1.

7. Take heede of foure maine impediments to con­stancy.

1. Take heede of infidelity, for we live by faith, and walke by faith: Infidelity makes men to with-draw themselves, Heb. 10.38. and to depart from God: Heb. 3.13. This roote hath two abhominable branches; the one to say, I shall one day perish: 1. Sam. 27.1. the other to say, 'tis in vaine to serve God. Malak. 3.14. When men beleeve not Gods assistance, acceptance, nor reward, how can they be comfortable or constant.

2. Take heede of ill company: Peter changing his company, lost his constancy: those that hold dangerous errors in judgement, or else live in grosse errors in pra­ctice, their selected society will either hinder us in our way, or turne us out of it.

3. Take heede of over-affecting the praise of men; for then we shall over-affect the reproaches of men, and so we may be brought to cease from those godly courses that God and our owne consciences doe call for, through base and cowardly feare of reproaches.

4. Take heede of omitting good duties: as to neglect Preaching, Prayers, Sacraments, Conference, Meditation, Humiliation, Thanksgiving: we rise by the use of means, [Page 45] and fall by the neglect of meanes: Demas, saith Paul, hath forsaken me: the next newes we heare; Hee hath embraced this present world. He that would forsake good company, no doubt but he forsakes good duties, and so turnes Apostate: Take heede of coldnesse of disposition and affection, so shall you prevent inconstancy in action.

Sect. 1 First, what Infinitenesse is.

IT is to be without bounds, to be unmeasurable, to exceede reason or capacity,; tis opposed to finite which is, to bound or limit, to define, to end or conclude: Infinitenesse hath respect to Essence, or Properties: that which is Infinite, must fill all places, it comprehends all things, and is comprehended of nothing: the center is every where, and the circumference no where: Infinitenes hath respect to time, place, power, wisedome, justice, mer­cy, &c.

Sect. 2 Secondly, no Creature is Jnfinite.

NOt Angels, for they are finite Essences: If an An­gel be in heaven, he is not in earth: Nor Angels are infinite in time, for they were created, Col. 1.16. nor in knowledge. Mark. 13.32. The heavens are not infinite, nor can they comprehend Gods Essence. 1. King. 8. As [Page 46] for man, he is finite, 'tis quickly resolved what are his compounds: For the gifts of his minde, or abilities of body, he hath his measure and limits; his body is anato­mised, his soule defined in essence and qualities, and con­fined in his earthly prison, his dayes numbred; there is no resemblance of Infinitenesse in man, unlesse it be in his desires.

Sect. 3 Thirdly, God as infinite in his Essenc [...] and Properties.

HEe hath an Infinite being, independant, incompre­hensible: the Heaven of Heavens cannot compre­hend him; the Angels admire him: when we do think of his Infinitenesse, our apprehensions prove too weake, our capacity failes us, our thoughts returne as dazeled: Finite cannot comprehend Jnfinite: our meditation turnes to admiration: he is infinite in time, being eter­nall: infinite in place, filling heaven and earth: infi­nite in power, he can doe all that stands with the honor of power to doe: he is infinite in wisedome, knowing with one view all things past present, and to come, most clearely, and fully, and perfectly, with their originals, na­tures, uses, and concomitants, issues, and conclusions.

Sect. 4 Fourthly, Vses to edifie.

Ʋse 1 1. HEre see the excellency of God: We may say with the Psalmist, Lord there is none like thee. Psalme. 86.8. There is no comparison betweene finite and infinite, Matth. 19.17. There is none good but God: In comparison of the infinite goodnesse of God, none is good; yet simple men are said to be good, as Matth. 12.35. Act. 11.24. So in regard of Gods infinite purity; the starres are impure, Job, 25.5. in comparison of his infinite greatnesse, the Nations are as nothing. Isaiah 40.17.

Ʋse 2 This shewes us whither to goe for satisfaction: it is not finite things doe satisfie our infinite desires; we doe spend our thoughts and labours to get satisfaction in the [Page 47] creatures, and all is in vaine. Isai. 55.2. There is an emptinesse in the creature, which made wise Solomon after all his search to conclude, All is vanity. Eccles. 1.1 The Bee flies from one flower to another, because shee seekes satisfaction: So vaine man hath many inventi­tions, but still is unsatisfied. 'Tis this infinite God that gives it, his mercy can satisfie us betimes. Psal. 90.14. Himselfe fills our hearts. The World is a Globe, our hearts a Triangle; there are still three empty corners for the Trinity to fill: Our infinite desires are plenarily sa­tisfied with him alone that is infinite. Hence it was, that Paul and Silas having God, did sing in the Dungeon; when Belshazar wanting him, did tremble at his Feast.

Ʋse 3 Seeing infinitenesse hath relation to Gods Essence, and properties, we should be sparing in considering it sing­ly, or simply; rather to meditate of it Relatively, as in­finite Essence, infinite Wisedome, infinite power; which attributes may be considered in severall places; so the best way is Brevity to avoydeA using one thing often. Battology.

Sect. 1 First, What Omniscience is.

IT is gathered from a compound word,Omnis scien­tia. all and know­ledge: To know all requires infinitenesse; all must be included, nothing must be excluded.

Sect. 2 Secondly, No Creature is Omniscient.

NO Creature made all, no Creature is Omnipre­sent, to know what is done in all places: No crea­ture knowes all thoughts1. Kings 8., no creature knowes Gods Essence, no creature knowes the Day of Judgement, no creature knowes the certaine events of things, nor the certaine causes of all things: Therefore no Creature is Omniscient.

Sect. 3 Thirdly, God is Omniscient.

God knows things past. Ps. 90.8. act. 15.18. Present, Psal. 139.2. To come. 1. Sam. 23. [...] God knows al things in Hea­ven, earth, and hell. Pr. 15.11.GOD is Omniscient, knowing himselfe, and all crea­tures; He being infinite, knowes himselfe to be an infinite Essence. He knowes the Creatures in their be­ing potentiall, in their production, existence; He knows their motions, inclinations, intents, actions, progresse, declensions, ends, and conclusions: Hee sees all with one view, without experience, or disputes, or events, or Reasons, or Similitudes; He sees them distinctly, un­changeably,Without the least sinfull motion. sacredly, eternally, and perfectly.

Sect. 4 Fourthly, Reasons, Arguments, and Probations.

1. Positive. Acts 15.18. Ier. 17 10. Psal. 94.11. 2. Negative. 3. M [...]taphori­call.FIrst from Scripture; the Scriptures prove it 3. wayes, first, Positive: secondly, Negative: thirdly, Meta­phoricall. Job 28.24. For hee beholds the ends of the world, and seeth all that is under Heaven. Heb. 4.13. All things are anatomized before him.

Reasons. Iob 42.2. There is no thought hid from thee.

1. He made al, 2. Else he were not perfect. 3. Hee must judge all: Ergo knows all things.God is said to have eyes. Prov. 15.3. To be light. 1. Iohn 1. God is light; to see, is to know; we borrow from the Minde, and give to the Eyes: As I see your pur­pose, I see your love; that is Metaphorically, I know, perceive, or discerne it. When wee say God hath eyes, [Page 49] we meane, he knowes, discernes, understands. So God is light; ye know, 'tis light makes all manifest, it dis­covers, and makes things obvious.

Sect. 5 Fifthly, Ʋses to edifie.

1. THis confutes two sorts of men, the Hereticks and the profane: First, those Hereticks which hold, that God sees no sinne in the justified, are igno­rant of God in his Omniscience; plaine Texts are against them, Psal. 90.8. Thou hast set our iniquities before thee, and our secret sinnes in the fight of thy counte­nance. So Heb. 4.13. All things are anatomized before him. We have sinne, we see sinne, and our neighbour sees our sinne: God corrects us for sinne, his Spirit is grieved by sinne: therefore God sees sinne. God saw sinne in David, in Peter, in the Churches in the Reve­lation: He sees our sinnes more perfectly than our selves, and convinces us for them, and causes us to bewayle them, confesse them, and loath our selves for them.

2. This confutes Atheists, and profane men, which goe about to hide their counsell from the Lord: Isai. 29.15. And judge carnally of God, Iob 22.13. as if hee be­ing in Heaven, had eyes as a man, and could not see through the darke cloud.

Heere is direction, to take heed of secret sinnes;Secondly. God knows them, and sees them with all their circum­stances. Iob 42.2. No thought is hid from him.

2. Take heed of false pretences, as Iesabels Fast, Ab­solons Vow, and Judas Kisse. God sees the intent, though man sees onely the pretence.

3. This shews, that it is not in vaine to lift up our hearts: The Lord knows our desires, Psal. 10.17. and the meaning of our spirits. He knows a priory from the first rise; therefore ejaculations are with him reall pray­ers. Nehemiah 2.4.

Thirdly.Here is matter of consolation:

1. In regard of our frailty; The Lord knowes whereof we are made, hee remembers wee are but dust; so that from this his knowledge wee m [...]y expect his compassion. Psal. 103.14.

2. In respect of our troubles, wee know not which way our deliveranc [...] shall come; But the Lord knowes how to deliver the godly. 2. Pet. 2.9. Let us labour to be godly; when God knowes us to be so, he knowes then how to end our miseries, and to give us deliverance.

A fourth Vse may be, to aggravate the misery of the impenitent: They sinne before a God that sees all things: their enmity against him, their hatred of his children, their despising his Ordinances, and taking their fill of sinne, is all knowne to him that shall judge them at the last day.

Vse 5. To admire the knowledge of God, and to abase our selves, and confesse our ignorance as The wise man, Prov. 30. Surely I am more foolish than any man. And Psalme 73. So fo [...]lish was I, and ignorant, and as a beast before thee.

Vse 6. To beleeve, and acknowledge that there shall be a righteous Judgement at the Great day; because the Iudge cannot be deceived: He knowes all mens causes, and will separate mens persons; hee knowes his Sheepe from Goates, and will re [...]ard every one according to that he knowes they have done in the body: He needs no informations, but will judge according to perfect knowledge.

Sect. 1 First, what Omnipresence is.

IT is a word from a compound of two words, all and present; expressed in another phrase, called Vbi­quity, a being every where at once.

Sect. 2 Secondly, no Creature is Omnipresent.

THe Creatures are limited and bounded; Angels are not in heaven and earth at once: man hath his being in a little roome, and is present but in one place at once: the Sea hath her bounds, the aire hath his Re­gion, and every Creature hath his appoynted place.

Sect. 3 Thirdly, God is Omnipresent.

IN heaven is his glorious presence: hee is in earth by his providence, in hell by his judgements; though no place can containe him, yet no place can exclude him.

Sect. 4 Fourthly, Reasons and Scriptures to prove it.

Reason 1 1. HE is an infinite Essence, therfore omnipresent. Se­condly, Reason 2 because God 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.

[Page 53]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. 'tis 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, tis 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 [Page 54] 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, [Page 55] 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, [...]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.

Sect. 1 First, What Perfection is.

Perfect [...].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 perfect in the superlative degree, to the ut­most; to whom can be no addition, hee is so com­pleatly perfect in his Essence, Attributes, and all his Workes.

1. In his Essence, having a perfect, blessed, absolute, and independant being; richly, gloriously, joyfully, im­mutably.

2. His Attributes which demonstrate him, are all per­fect: He is perfectly eternall, without beginning, or end: perfectly Almighty, working without materials; perfectly wise, knowing all secrets; perfectly mercifull, in forgiving fully, giving freely, liberally, aboundant­ly, &c.

[Page 57]3. Perfect in his workes: Perfection is to accomplish and finish, so is he perfect: He finisht the worke of Cre­ation. Gen. 2.1. Hee then beheld his worke as compleate and Willet on Gen. 2.1. page 15. Ainsworth. perfect. He finisht, that is, he perfected; Ains­worth on Genesis. So Moses saith, Perfect is the work of the Lord, Deut. 32.4. That is, without blame, or ble­mish.

Sect. 3 Thirdly, Questions and Answers.

Quest. 1 WHy did God make the World, having all perfe­ction in himselfe before?

Answ. 1. To manifest his glory to the Creatures: We onely acknowledge that that is in him, which we cannot adde to him.

2. For his Wills sake all was created: It was his plea­sure, that is answer sufficient. Rev. 4.11.

Quest. 2 How is Christ perfect, seeing many of his mysticall body are not yet gathered to him, and many are un­borne?

Answ. 1. He hath a Divine perfection being God.

2. He is perfect in his Humane Nature in glory.

3. He is perfect relatively, as hee is a Head, ha­ving perfect Wisedome, Glory, and Holinesse; so that of his fulnesse we receive our measure: Iohn 1.16. from him which hath not the Spirit of measure. Iohn 3.24.

4. Hee is perfect in his body in regard of Decree, growth, certainty; and the accomplishment dayly drawes on. 'Tis decreed, growing dayly, and increa­sing, certaine, as good as done. God calls things that are not, as though they were, &c.

Quest. 3 How are Gods workes all perfect, when some are borne blinde, or lame, or naturall fooles?

Answ. 1.God in the beginning made all his workes good and perfect.

2. All imperfections in Nature are from sinne and pu­nishments.

[Page 58]3. There may be a perfect worke in the wombe, yet some secondary cause may hinder perfection in the birth.

4. Wee are to conclude, that the workes of God are perfect, though we cannot finde out a Reason of his do­ings: He is not to accompt to us.

Concerning defects of understanding in naturall fooles.

1. The Creator may give wisedome, and deprive of knowledge as he pleases, and measure to every one af­ter his owne Will.

2. It is just that we should be all borne fooles, having lost our wisedome by Adams fall.

3. The Parents may be punishe with foolish children for divers Causes.

1. Having over-eagerly desired children, they may have a childe, but a foole.

2. For neglect of God and his service, and the hea­ping up of wealth as the chiefe good, they may be pu­nisht with a foole for the Heire.

3. Some children are fooles to teach us wisedome; that as we mislike their naturall folly, so we should de­test our owne spirituall folly; and to teach us thankful­nesse, by seeing his Iudgement on others, and well to use our Wit and Reason which he hath given us, and exercise our mercy; as to helpe them that are defective.

Quest. 4 Are not the regenerate perfect in this life?

Answ. No; for grace and peace must be multiplied to them: Gods grace towards them, and his pe [...]ce in them is ca­pable of augmentationGrace in their appre­hension., and they are to [...]rease more and more. 1. Thes 4 1. And the best had need to grow in grace. 2. Pet. 3.18.

Quest. 5 Why then is perfe [...]ion named in the Scripture? Mat. 5.48. Philip. 3 15. Heb. 6.1.

Answ. 1. Precepts shew not what we are, but what wee should be.

[Page 59]2. These precepts should put us in minde of our ori­ginall perfection, and humble us: God calls for what he gave us, but we have lost it.

3. These precepts are for excitation, to stirre us up to be better, and to presse forward.

Quest. 6 May we not strive to be like God in perfection? Mat. 5.48. We are bid to be perfect as God is.

Answ. We are to be like him in resemblance, not equality: There is (as he is) in equality that which is impossible; there is (as he is) in resemblance: so the drop resembles the vaste Ocean.

Quest. 7 What is the Christians perfection?

Answ. 1. To bewayle his imperfection from the heart.

2. There is perfection of parts, and perfection of de­grees: A childe hath perfection of parts, a man orIn his body. growth.

3. His perfection is in desire and endeavour; a man may aime at the Sunne, though his Arrow ascend but forty Ells upwards.

4. He is perfect comparatively, as Noah was a perfect man in his generation. Gen. 6.9.

5. He is perfect in Gods account being justified, and Christs perfection imputed.

Quest. 8 Who are the most perfect men on earth?

Answ. Those that come the nearest to the rule of perfection: such are they

1. Which have sound experimentall knowledge.

2. That with most freedome of Spirit, and the least distractions doe performe holy duties.

3. That are most conversant with God in their inner man, and are most heavenly minded.

4. That are most patient, and ready to forgive an ac­knowledgment of a wrong, yea,Iames 1.4. without acknowledg­ment, and pray for persecutors; and are sorry when e­vill befalls their particular enemies, and are ready to helpe them.

[Page 60]5. That are most in charity, doing the workes of their callings, with love to others, that are least cen­sorious, because of the largenesse and soundnesse of their charity.

Object. 2 We must not call evill good. Isai. 5.

Answ. Then we must not cal their rashnes wisdome, nor their prejudice zeale; nor are they to be justified that speake so much of oth [...] errors, that they are in danger to forget their owne their perfection is more devotion in the closet, lesse talke at the table: the want of perfections in the world, begets great imperfections in them, and they are delivered without a midwife: it were good if they did herein miscarry.

Quest. 9 Are not those most perfect that are united to Christ?

Answ. They are, and doe draw vertue from him, whereby they shine in the aforesaid,Iustification. and in other vertues to the example of others.

Quest. 10 What course may wee take to draw nearer to perfe­ction?

Answ. 1. We must set before us the best patterne.

2. Keepe close to the rule of the word.

3. Minde our particular duties in our places, as soul­diers in the army keepe ranke, and letters in the line are of an evennesse.

4. Forget thats behinde, endeavour to goe forward a­gainst corruptions, temptations, persecutions.

5. Use the holy meanes with holy preparations and affections.

6. To doe all good better than before, with more heedfulnesse reverence, and better aimes.

7. Examined daily the temper of the heart, and be e­ver weeding that garden.

8. The more we bridle our tongues, the more wee grow towards perfection Iames 3.2. Therefore we are to have a speciall care that our words,

• 1. Be fewer for number of them.
• [Page 61]2. Better for the nature of them.

1. That we speake of God with more reverence.

2. Of men with more charity, of our selves with modesty.

3. Of the World for necessity.

4. Of Religion with alacrity: Wee must labour for more salt of grace to season our words, and for more Rules of Wisedome to order them; then joy shall come to us from our Answers, and piety and sanctified reason will issue out of our mouthes, and it will appeare we are proficients in the schoole of Perfection.

Sect. 4 Fourthly, Applications to edifie.

1. IT is an approved way to humble our selves to looke on Gods Perfections, and our owne manifold imperfections: God is light, we darknesse; he is Almigh­ty, we impotent; he is eternall, we but a moment, in the condition of mortall life; he is good, we evill; he is ho­ly, we are polluted; he is most wise, we are foolish and ignorant, and as beasts before him; he hath all perfection, we have all imperfection.

2. To serve God who is [...]rfect, and alsufficient; he hath sufficiency, selfe-sufficiencie, sufficiency for others, and sufficiency for all things; he can enrich his servants; he is a perfect and alsufficient God, Gen. 17.1.

3. To admire and wonder at the perfection of the Lord, who is

1. Perfect without comparison in the superlative de­gree; none is like to him.

2. He is without imperfection: light without dark­nesse, strength without weaknesse, wisedome without ignorance.

3. God cannot lose his perfection, not in the least degree.

[Page 62]4. He is a perfect Essence, not having best and worst, he cannot have addition.

5. Hee needes nothing to keepe him as he is, or to aug­ment his perfection: but our perfection admits of com­parison, it is accompanyed with imperfection: we are ca­pable of ecliples, desire addition, and meanes to support us: therefore admire Gods Perfection, that so farre doth excell us.

4. Desire and long for that place where all imperfe­ctions shall be abolished, and such perfection as we are capable of shall be obteined.

Sect. 1 First, What Jnvisibility is.

THe word signifies that which cannot be seene: A thing may be invisible two wayes: the one when something is betweene the eye and the object, or the ob­ject is too neare, or too farre off. The other, because the object is so pure, cleare, and spirituall, that no secon­dary helpe can make it obvious.

We see not when a Curtaine is drawne, or if a thing be behinde a wall or a mountaine; the object may bee visible in it selfe, but occasionally, by reason of some medium, is hid from us.

Also a thing too neare the eye we discerne not; wee cannot see our eye-lid, because it is too neare.

Againe, we see not that is farre off, and a great way re­mote from us; as a mountaine, twenty, thirty, or forty miles, because our naturall view, and prospective view hath his bounds which we cannot exceede: all this while the defect is not in the eye, but the object is either hid, or too neeare, or too farre.

In respect of the object there is an invisibility, which being thinne, pure, and spirituall, all advantages cannot make it visible.

That which makes a thing visible is light, for in the darke wee see nothing; also it must be convenient light: for if the eye bee in a perfect Sunne-beam [...], it would see nothing, therefore it must bee a convenient well-qua­lified light: in the Moone-light wee see onely grosse things; in the day light wee see all colours, formes, and shapes; but there is a more exact light that Ingravers and Jewellers use through a glasse of Water from a Candle.

Take the best advantage from Nature and art, take the best sighted man in the best qualified light, naturall, or artificiall, yet he cannot see a Spirit, because of the purenesse and thinnesse of the matter whereof it is made. So much what Invisibility is.

Sect. 2 Secondly, God is Invisible.

THer. of Tim. 1.17. To the King everlasting, im­mortall, Invisible: No man ever saw him, Iohn 1.18. nor can see him, and yet live. Exodus Chap. 3 [...].20.

Sect. 3 Thirdly, The Creatures are invisible.

1. THe glorious Heavens are invisible; if the Element were drawne away as a Curtaine, the imperi­all Heavens are of so exceeding brightnesse, that the glo­ry of them cannot be discerned but by a glorified eye. In his light we shall see light hereafter, not onely of know­ledge, joy, and comfort, but the light of vision. Psal. 36.9. But whilst we be here it is invisible.

2. The Angels are Spirits, Heb. 1. ult. of a pure sub­stance, not compounded of the foure Elements: so are invisible.

3. The Winde is invisible; the same word that signi­fies a Spirit, signifies the Winde; so that we may heare the sound, but cannot see it. Iohn 3.8.

4. The Soule of man is invisible both in conveyance, in being and in departure.

1. In conveyance; some thinke wee have our Soules conveyed to us by participation, as one Candle lights a­nother: some thinke that our Soules come by propaga­tion, as a man to beget a man body and soule: some thinke that the soule comes by infusion; when the body is formed, then God infuses the soule, and so the child is alive. But when all is disputed, little is concluded; it is an invisible worke, and hid from us: Eccles. 11.5. Thou knowest not the way of the Spirit.

2. The Soule is invisible in being, and continuance in the body; men heare it speake by the tongue, and worke by the hand, and goe by the feete; as in a Watch, the spring within moves the wheeles, and wee doe see the point of the Dyall: So it is with the Soule; wee see it is, but how it is we know not. It is a Spirit, Psal. 31. [...]. Heb. 12.23. and therefore invisible.

3. The Soule is invisible at the departure: No dying mans soule was ever seene when it went away, because it is a spirit.

Sect. 4 Fourthly, Questions answered.

Quest. 1 HOw is God invisible? Moses saw him face to face. Exod. 33.11.

Answ. It is spoken by way of comparison; God spake with Moses more familiarly than with the people; to whom he spake from the Mount: Exod. 20. yet Moses stood betweene God and the people. Deut. 5.5. God spake to him without a mid-man. Numb. 12.8. As for his sight of God, it was but of his back-parts. Exod. 33.23. Hee saw so much as hee was capable to conceive. The Pro­phets had visions, Isai. 6. Ezek. 1. Dan. 7. not of Gods Essence; that the Seraphims cannot behold. Isai. 6.2. but such apparisions and similitudes as they were able to be­hold, and capable to conceive.

Quest. 2 By what Reasons can you prove God to be invisible?

Answ. 1. The blessed Angels cannot behold him,Isai. 6.2. much lesse can man with his bodily eyes.

2. God is a Spirit, Iohn 4.24. therefore invisible.

3. If God were visible, wee should see nothing but God; for he fills Heaven and Earth.

Quest. 3 Shall not our eyes see God in the life to come? Iob saith, With these eies I shal see him: And Christ saith, The pure in heart shall see God. Math. 5.

Answ. Iob in Heaven with a glorified eye shall see Christ in his Humanity, and the pure in heart shall see God with the eye of the body to satisfaction, but with the eye of the minde more clearely; in neither they shall compre­hend his Essence, in both they shall have a fulnesse of vision, farre beyond that we can conceive in this life. He that goes to the Sea may fill his vessell, yet leave the O­cean behinde him. We shall see so much, as wee shall say we have enough; our vision shall be so great, that it is called the beatificall vision.

Quest. 4 How is Christ married to his Church, and yet [Page 66] they never saw each other on both sides?

Answ. There is a consent of both parties, Christ gives him­selfe to be a Husband, the Church gives her selfe to be his Spouse; there is the Fathers consent, and his gi [...]t of her, Iohn 17 24. on the Sonnes demand. Psal. 2.8. There is the pledge of our faith at Baptisme, and the Lords Sup­per; and he promises in the Covenant of Grace to bee our God, there are reciprocall affections, and the con­junction is reall, yet spirituall. As for sight, hee sees us with his all-seeing view; wee see him with the eye of faith, Heb. 11.27. which sight of faith makes us to re­joyce. 1. Pet. 1.8. Our joy proceeds from our Union, without the which we had no sound consolation.

Quest. 5 Were it not a great helpe to our devotion, to have some Image before us, because God is invisible?

Answ. To have an Image of God to helpe our devotion, is for­bidden. Deut. 4.23.

2. It is unprofitable. Isai. 44.10.

3. The Image drawes the minde downe; for the minde doth much follow the eye.

4. [...]t is against Gods nature who is a Spirit.

5. It is not possible to make an Image of God.

Object. God made man in his image.

Answ. The Image was Knowledge, Colos. 3.10. and Holi­nesse, and Righteousnesse. Ephes 4.24. That was the i­mage, not the Substance of the Soule; for that is not lost, but Gods Image was lost. The soules of the wicked are without Gods Image till they be renewed. So then the Image are divine qualities, which Pa [...]ers and Carvers know not how to cut out, or draw.

Quest. 6 Doe divels see each other, and doe Angels see them?

Answ. It is likely that they doe: it is naturall for each species to know his like; and [...]ngels have combats with them: Revel 12 therefore see each other.

Quest. 7 Can the [...]oule see an Angell, or devill?

Answ. Not in their owne Nature, but in some similitude; [Page 67] for their substance is spirituall, and not obvious to the bodily eye.

Quest. 8 How may we know when Sathan tempts us, because we cannot see him: how differ his tentations from our owne corruptions?

Answ. 1. His temptations of that kinde, are against the light of nature; as that there is no God, or that he is not gra­tious, just and merciful, &c.

2. His temptations are to the ruine of nature, as for a man to kill himselfe causelesly.

3. The temptations come rushing suddenly, our cor­ruptions entice by degrees, by mentall contemplation, or outward obje [...]ts.

4. He resists holy duties, by injecting false reasonings in the minde, t [...]at God is dreadfull, we sinfull, unwor­thy, and shall have no assistance nor acceptance.

5. He workes discomforts in the heart, by hiding the consolations, presenting judgements to the minde, and threatnings, to make us give over a godly course, or walke heavily.

Quest. 9 Cannot Sathan appeare visible?

Answ. No not in his owne nature, but he may by permis­sion use some of the creatures, as a Serpent to Eve; or may use the foure Elements to forme and apparition, as in the body of Samuel, or rather the likenesse of Sa­muel: or he can delude the sences, as the Serpent cast downe before Pharaoh; Moses Serpent was true, the Magitians was but a delusion, a deceiving of the sen­ces.

Quest. 7 May not the Heathen object against us, Where is your God, seeing he is invisible, and cannot shew wee him?

We can answer them thus. Answ.

1. Their question comes from grosse ignorance.

2. We can tell them where our God is: He is in hea­ven. Psalme 115.3.

3. We retort to them; where is your God? if they [Page 68] can shew him to the eye, he is no true God, because he is visible, and shall be perishing. Ier. 10.

Sect. 5 Fifthly, Applications to edifie.

1. TO praise God, as for other excellencies, so for his invisibility. 1. Tim. 1.17.

2. To learne to walke by faith as if wee saw him, who is invisible. Heb. 11.27.

3. To remember him, though we see him not; to re­member him with affection; to love him, though wee have not seene him, and to rejoyce in him as we are be­leevers. 1. Pet. 1.8.

4. Would we see the Invisible God? then let us be­hold his invisible power, and God-head in his workes Rom. 1.20. Would we see him hereafter? then let us labour for pure hearts, that we may be rewarded with the vision of God. Matth. 5.8.

5. Here is comfort against invisible enemies; we have the invisible God, and invisible Angels to helpe us; wee have promises of invisible things to encourage us, we shall have invisible rewards to recompence us.

6. Let us minde more invisible things, desire more in­visible favours: send vp invisible desires; let the glory of all visible excellency be blasted, and let us raise our mindes to things more excellent and invisible.

7. Observe Gods workes they are invisible in opera­tion, but visible in manifestation; they are hid and un­seene in operation, both the works of nature. Eccle. 11.5. thou kn [...]wst not the way of the spirit, nor how the bones are fashioned in the wombe, and the worke of grace. Iohn 3.3. These workes done secretly are manifested in mans birth and regeneration.

If we will follow God, let us strive to get the in­ward worke of grace to be wrought in the secret parts of our hearts and soules: to bee inwardly adorned with [Page 69] humility and wisedome, and heavenly mindednesse, with love, zeale, patience, and contentment. Then outwardly to manifest the same, by gracious speeches and good workes, that the invisible graces of God may have a vi­sible declaration among men; thus shall wee resemble the invisible God, as the drop doth the Ocean.

Sect. 1 First, What Wisedome is.

IT is the better perceived, by comparing it with those vertues which are neare to it, and like it; as Know­ledge, Prudence, and discretion.

Knowledge is to perceive, to comprehend, or see;Scientia. it is gained by the eye, or eare, or taste, or smell, or touch, and ordinarily, gained by experience.

Prudence is to eschew things hurtfull,Prudentia. and is exercised in safe guarding and defending our selves and ours: a maine imploiment of it is in government.

Discretion is exercised in separating, and chusing,Discretio. in pondering, measuring, and dividing.

Wisedome is exercised in all these,Prudentia. it doth comprehend and see; it eschewes things that are hurtfull: it provides, for present and future safety; it distinguishes, and mea­sures, and divides, and chuses, and applies home [Page 70] things convenient and profitable.

Sect. 2 Secondly, Of the wisedome of creatures.

WIsedome in the unreasonable creature is their nature, in man a quality: the Serpents wise­dome is his nature, by which hee saves his head if you smite him, and stoppes his eares [...] he be charmed; and if yee wound him, he seekes medicinable hearbes, and heales himselfe: so the Bee, if the windes doe blow, poyses himselfe with a stone, which hee carryes home to make his flight steddy and ponderous: The Weasell roules her selfe in Bettony, or hearbe of grasse, that the snake may not abide the sent of her: the Grashoppers goe forth by bands: the Cran [...] keepe centinell, and the Wild-geeseflying over where Eagles are, carry a Peeble stone in their mouthes, that they make no noyse, nor be discryed: how curiously doth the Spider weave and ex­presse great art, and the Pie and Wren doe build, as if they had [...] bene nstructed in Architecture.

But a [...]ong the creatures, men and Angels are inricht with wisdome: Man in his first creation was very wife, & could give all the creatures sutable names: but by sinne we lost our wisedome, and have in steed thereof, a guile or wilinesse, and our wisedome is from beneath: Jam. 3. earthly, sensuall, divellish.

1. Eart [...]ly, when it is exercised primarily about earthly co [...]gs: this is called, our Wisedome: Prov, 23.4. as if we accounted it our Wisedome to get wealth: this wisedome prizes earth as the maine it pleades for secu­rity, it admires the rich, it abhorres poverty as the grea­test evill: this wisedome labours to get, to encrease, to keepe riches: 'tis earthly wisedome, 'tis wise for earth.

2. 'Tis a sensuall wisedome, it makes a man accu­curate and industrious to please his sences: In eating and [Page 71] drinking, this wisedome can invent meanes to force ap­petite; this wisedome invents sawces, and compounds; this wisedome invents showes to please the eyes, and is studious to satisfie the lusts: it is sensuall wisedome that is imployed to satisfie the sences.

3. It is a divellish wisedome; Sathan workes on the minde, as in magicall studies, or arguments for A­theisme, or to cause divisions. This wisedome [...]nvents abhominable things to be acted by Players, or sung by Ballad-men, or printed in bookes: This wisedome sets nick-names on good men, and sets false glosse [...] on vi­ces; as to call pride handsomnesse, drunken [...]esse good fellowship, covetousnesse good husbandry: This wise­dome causeth Schismes, brings in heresies, burnes the Martyrs, upholds profanenesse and impiety; this di­vellish wisedome is imployed for the divell and it makes men like the divell, in straining their wits, and acting their parts in that which is in opposition to all good, and in supportation of that which is naught and wicked.

Sect. 3 Thirdly, Of the Wisedome of God.

HIs Wisedome is essentiall; whatsoever is in God, is God; He is Wisedome it selfe, he is uncreate Wis­dome, he is the fountaine of Wisedome, hee is unli­mited in his Wisedome; his Wisedome is infinite. Psal. 136.5.

Gods Wisedome is manifested,

1. In the worke of Creation.

2. In the worke of Redemption.

3. In his preservation.

First, in the worke of Creation: In Wisedome he made the Heavens. Psal. 136.5. In wisedome he laid the foun­dations of the Earth. Prov. 3.19. In wisedome he made all his workes. Psal. 104.24.

His Wisedome appeared

1. In the beauty of the Creatures.

2. In the order of them.

3. In their variety.

4. In the making of contraries, to joyne and unite one to another.

The beauty of a picture, or building, doth argue the wisedome of the Workman: the order of things argues wisedome, when things keepe their stations, rankes, and places. The Sunne, Moone, and Starres keepe their owne Spheares and seasons, the Sea keepes within his bankes, the beasts and fishes their places appointed.

The variety argues wisedome, as if a Painter made a costly frame, and within it painted variety of objects; here is a pleasant meadow, and beasts feeding; there a Mountaine, with a flocke of sheepe, with a Shepheard, and his dogge at the bottome; heere a christall streame gliding, and a flocke of Swannes swimming; here a man at plough, there a man a fishing; heere a chimney smoaking, there two Armies fighting; here a footman running, there a Table furnisht, and men and women feasting; here a childe sucking the breast, there a man lopping a Tree; here a Ship with full sayles, there a Church with a Steeple, and birds flying about it: All these being artificially performed, and set out in lively colours, would both delight the spectator, and com­mend the Actor. Even so the most wise God, having in such variety made his workes, doth demonstrate his aboundant wisedome.

Some creatures have matter and forme, and are gene­rated and corrupted, as mens bodies: some creatures have matter and forme, but are not generated, as the Sunne and Moone; their matter and forme is peculiar.

Some creatures are bodies without spirits, as beasts; some creatures are spirits without bodies, as Angels; some creatures are bodies and spirits united, as men; some [Page 73] creatures are vegetives, as rootes: some have motion, as trees and hearbes; some are sensitive, as beasts fowles, and fishes: some are rationall, as men.

The vegetative creatures doe serve the sensitive: the sensitive doe serve the reasonable: the variety of the creatures with their imploiments, uses, and opperations, doe declare openly to all the unsearchable wisedome of God.

2 Secondly, his wisedome appeares in the worke of Redemption; in devising a way to redeeme us, that men and Angels could never have thought upon; in accom­plishing it by his owne way and meanes, in glorifying his attributes in that worke; his goodnesse sent Christ, his power supported him; way was made for his mercy, satisfaction was given to his justice; his love was mani­fested, his truth was sealed, his immutablenesse was proved, his holinesse proclaimed, his excellencies were made knowne to us in his sonne: he that could in one work accomplish this, must needs be wise, yea, wisedome it selfe.

3 Thirdly, his wisedome appeares in the worke of pre­servation. First, in preserving all creatures; Secondly, in giving each creature fit nourishment: Thirdly, in ma­king of contraries to uphold the whole.

1. In preserving all the creatures; 'tis greate wise­dome to preserve a few; but such great variety of crea­tures as God preserves in heaven, earth, and Sea, argues infinite wisedome.

2. He gives to each Creature fit nourishment; he nou­risheth and preserves the earth with raine, and the Sunne: he preserveth sheep with grasse, men with bread, babes with milke.

3. He makes contraries to preserve the whole: thunder and tempests doe cleare the aire: the selling of Ioseph preserved the Church; the crucifying of Christ saves our soules. Our bodies are compounded of [Page 74] foure contrary elements, yet all doe concurre for our being, and well-being; the good and bad are mixed to­gether: the badd doe exercise the good: the good con­verts the bad, both are usefull one to the other: these contraries God makes to concurre together, so the world is preserved.

Here it matter for admiration, demonstration, ex­hortation, consolation.

1 First, here is matter for admiration: Oh the deepnesse and riches of the wisedome of God. Rom. 11.33. His wisedome is uncreate and perfect, not attained by rela­tion, observation, or experience, or events; but it is e­ternall, infall [...]ble, and effectuall, and worthy of our ad­miration; especially wee should admire the worke of our Redemption, accomplisht by Christ, (the wisedome of the father) which the Angels desire to behold.

His Wisedome appoynted such a Redeemer, as was begotten of the fat [...]er, yet not after the father; begot­ten yet individuall.

2 Secondly, this demonstrates their wretchednesse, that are enemies to the Church and people of God, though they are very wise, and take crafty councell together, yet they shall fall, for they have the most wise God against them, who will catch them in their owne craftinesse, 1. Cor. 3.19. and turne their councell to foolishnesse. 1. Sam. 15.31. Also this demonstrates the happinesse of the godly, they have the most wise teacher, Iob 36.22. no teacher is like to him.

1. He not onely teacheth and gives rules, but also gives power and ability to keepe them.

2. He never doth erre in his teaching.

3. He rewards his schollers with eternall rewards.

4. None of his schollers can ever excell him.

5. He ever lives to teach one generation after ano­ther. No teacher is like him.

3 Thirdly, heare is matter of exhortation, to goe to God [Page 75] for wisedome, it is he that gives it: Iames 1.5. and be­cause it is the diligent which prevaile with him the most; therefore wee should cry for wisedome and call for understanding, and take great paines for it, as men doe, that dig and search in the bowels of the earth for silver and gold. Prov. 2.2, 3, 4.

4 Fourthly, here is aboundance of consolation for them that are in favour with God; his wisedome is for them, to direct them in afflictions, temptations, and prospe­rity.

1. In affliction his wisedome teacheth them to looke to his hand and providence, to submit, to repent, to pray, to be more humble.

2. In tentation his wisedome teaches them to discerne a tentation, to struggle, and to cry to him for helpe, to take the sword of the spirit, which is, the word of God; to forbeare something, to deny themselves, to resist, to looke to the reward promised to those which con­quer.

3. In prosperity his wisedome keepes them from be­ing hurt deadly, though they are corrupted dangerously: his wisedome tempers their prosperity with some losses, or sicknesses, or outward molestations, or else their in­disposednesse to good troubles them, or Sathan is let loose to buffet them; or God affects them, and makes them sensible of other calamities, to sympathize, and condo [...]e with them; or God gives them aboundance of grace and heavenly sweetnesse, that so their prosperity may not be to their ruine, nor they clogged with earth­ly mindednesse.

Furthermore, his wisedome is so profound, that hee can turne poyson into physicke, and our maladies into medicines; he can turne our sinnes and corruptions to an advantage, of that dung he can make soyle, to cause us to be more fertile; our very sinnes, when wee are instructed by the Lord, doe make us the more humble [Page 76] and broken in heart, and poore in spirit: we doe see our neede of Christ to save us, and to prize him above 10000 worlds: we do pray more earnestly, and watch, and strive, and long for heaven, and beare with others the more, knowing our owne guiltinesse, and feeeling our owne infirmities.

Sect. Fifthly, Questions answered.

Quest. 1 WHat are the parts of true wisedome?

Answ. Deliberation, and determination.

Quest. 2 Do they well that are very studious for humane wise­dome, and neglect the Scriptures.

Answ. No, for if they reject the word of the Lord there is no wisedome in them. Ier. 8.9. Men may study Philosophy, so as they may be spoyled by Philosophy, when men use it as a mistresse, not a hand-maid; when nothing is received, but must come to Philosophy as the rule; when things are embraced contrary to the Scripture; as that of nothing comes nothing. Colos. 2.8.

Quest. 3 Is it best to be accounted very wise?

Answ. It is better to be under-valued, than over-valued and esteemed; for others wil the more artificially carry them­selves towards us which are beneath us, and others will be the more jealous of our company that are a­bove us, and feare wee will espy something by them, that they would have concealed and kept secret. Hee that is under-valued, gets honour when hee is tryed: hee that is over-valued, hath but shame when he comes short of what was expected: the one is more honoured, the other more quiet: the esteemed wise man is more noted, the other more safe.

Quest. 4 Who have gained the best wisedome?

Answ. Those whom God have taught to feare him: for the beginning of wisdome is the feare of the Lord. Prov. 1.7. this feare is to stand in awe of God, as a childe of a lo­ving father.

[Page 77]2. Feare makes men bestirre themselves, and seeke their owne safety: those that doe seeke for favour and safety by faith in the Lord Iesus,2 Tim. 3.15. these are wise to sal­vation.

3. Those are wise that lay aside their owne wisedome and carnall reason; They become fooles that they may be wise. 1. Cor. 3.18.

4. The wise doe take the opportunities of saving grace, they take opportunitie to get oyle in their Lampes; they get grace in their hearts, and are ready for Christs comming. Math. 25.4.

5. They are obediently wise, and practise what they heare taught them in the Ministry of the Word: so they are as wise builders, that doe build on the Rocke. Math. 7.

6. The wise doe minde their mortality, and thinke of their end: They number their dayes, Psal. 90.12. and so apply their hearts to wisedome.

Sect. 1 First, What Truth is.

TRuth is that which hath reality and substance, con­trary to shadowes and lyes: There is Truth, and Truenesse; an Harlot is a true woman, but wants the [Page 78] truenesse of a woman. A copper-shilling silvered over may have a true stampe, yet want truenesse of the me­tall. Moses Rod was turned into a true Serpent, the Magitians rods were seeming Serpents; Truth deceives not, nor dissembles, it is that it appeares to be.

Sect. 2 Secondly, Of the Truth of Creatures.

THE Angels are true substances, not motions, or imaginations, as some doe thinke. The Sunne is a true light, and the Moone a true Substance, though mutable: Man was made with true faculties of the soule, and true members of the body, and a true con­formity in both to the Will of God: Man fell by false­hood, but is redeemed in Truth, and renewed againe in Truth. Ephes. 4.24. The earth is reall earth, the wa­ter is true water; all Gods workes are done in Truth.

Sect. 3 Thirdly, Of the Truth of God.

HE is the essentiall Truth, Truth flowes from him; He is the onely true God, Iohn 17.3. Hee is a God of Truth, Psal. 31. [...]. The Father is Truth, so is the Sonne John 14.6., So is the Holy Ghost John 16.13.. God is a true Essence, true in his Attributes; he is truely Eternall, truely Om­nipotent,Daniel 10.21. Iohn 17.17. truely invisible, and incomprehensible: * His Scriptures are the Scriptures of Truth, being true in the precepts, promises, and threatnings, not a jot shall faile. Here is the heavenly verity,2 Cor. 1.20. Math. 5. above nature, sence, and rea­son; Nature and Sence are Reasons servants, and Rea­son must stoope to Truth, and Truth must be beleeved by Faith beyond Nature, Sence, and Reason: for as the light availes not, unlesse we have eyes to see: so God and his Word are not rightly discerned but by faith, without which a man still is ignorant, and demands with Pilate what is Truth.Iohn 18.

Sect. 4 Fourthly, Applications to edifie, distributive.

FIrst, this distinguishes the true God from false Gods,In respect of God. as Idols, which are not true Gods, for they are no Gods. Ier. 2.11. Our God is the living and true God. 1. Thes. 1.9. And the onely God. Iohn 17.3. As for Angels, or Magistrates that are called godsPsal. 8. and Psal. [...]2., because the Magistrates execute the Judgements of God, 2. Chron. 19.6. And God hath given them his Word, Iohn 10.34, 35. And Angels are Princes, Dan. 10.13. Yet the Angels are messengers, Heb. 1. last, And Magistrates are mortall. Psal. 82.6. The eternall Iehovah is the true God, and these are his servants.

Secondly, is the Word the Truth?In respect of the Word. then wee should

• 1. Buy it. Prov. 23.23.
• 2. Keepe it.

In buying are three things: first, we see our need: se­condly, wee goe where the commodity is to be had: thirdly, we give something for it by way of exchange.

Thus we must buy the Truth:

1. We must see our need of it; without the Truth we are in bondage, and in darknesse, and in the shadow of death, and miserable. The Truth will make us free set us at liberty, give us light and life; it will direct us, and enrich us; these considerations should cause us to prize it, because it is of worth, and we neede it.

2. We must goe where it is to be had, not to the Iewish Talmud, nor Turkes Alcoran, nor the Papists Legend; but got to God who gives it, who is the Au­thor of Truth; goe to the holy Bible, where 'tis prin­ted; to the congregations where 'tis preached, unfol­ded, and applied: goe to the society of the godly, where it is professed, and the power of it expressed; read Commentaries and Expositions, labour, and enquire; digge, and search, be studious, and industrious; let spare [Page 80] houres here be spent, and vacant time be this way im­ployed.

3. We must part with something for the Truth; wee must part with some sleepe, with some pleasure, with some gaine; nay, if we part with all that we have for the Truth, we shall be wise bayers, and great gainers; we shall be wise Merchants, and obtaine the best bar­gaine.

Secondly, as the Truth is to be bought, so it is to be kept, with Mary, to lay it up in our hearts. Iohn 2.51. Psal. 119.10. The Word is kept by witnessing to it, John 18.37. and by professing it: for by professing it the Truth is knowne, and spread abroad in the world.

We should witnesse in our profession three things of the Truth:

1. That it is able to worke a through changeJames 1.18., and to bring a man to a holy frame of heart and lifeJohn 17.17., that the Word hath a regenerating power to make us new men.

2. That the Truth hath a power to governe and guide a man in his place, to make him a good Father, or ma­ster; a good servant, a loyall subject, a loving Hus­band, a kinde neighbour, a faithfull friend, a mercifull Christian, a just dealer, &c.

3. That the Truth is able to support him in reproa­ches, under crosses, and troubles; that there are consola­tions to be had in the Scriptures for every condition, in all changes, and alterations.

Thus shall we shew our selves children of the Truth, begotten by the Truth, James 1.18. Nourished by the Truth, 1. Pet. 2.1, 2. And those that have the Truth dwelling in them2. Joh. 2. vers., whereby they are enriched, guided, quickened, emboldened, strengthened, and rejoyced.

Sect. 5 Fifthly, Questions answered.

Quest. 1 WHat duties doe we owe to the God of Truth?

Answ. 1. To labour to know him. Iohn 17.3.

[Page 81]2. To give him a true worship. Iohn 14.24.

3. To commend our soules continually into his hands. Psal. 31.6.

Quest. 2 When doe we know the true God with a true know­ledge?

Answ. First, when we know him in Christ. Iohn 17.3. Se­condly, when wee know him our God that loves us. Thirdly, when we so know him, that we doe flye to him in all our needs and troublesPsal. 9.11. Fourthly, when this knowledge increases more and more.

Quest. 3 How may we know the Truth from Errour?

Answ. 1. The Truth makes God the highest, and man the lowest. 2. The Truth brings peace with it to that soule which imbraceth it. 3. The Truth maketh the most sound professors, and substantiall Christians. 4. It seeks not violent meanes to uphold it, nor base meanes and shifts, as Hereticks and Tyrants. 5. God preserves the Truth, and sides with it; and often manifests visible Iudgements on the opposers and gaine-sayers of the Truth.

Quest. 4 May a Christian know that he is in the Truth?

Answ. He may on sound grounds: David knew that hee had chosen the way of Truth. Psal. 119.30.1. John 5. And St. Iohn saith, Wee know that we are of God. The high-way is light, the by-wayes are darke and doubtfull.

Quest. 5 What be the symptomes of an upstart Hereticke that opposeth the Truth?

Answ. 1. He preaches ambiguously, in darke phrases, that so he may win disciples to his lodging. 2. Hee delivers some Doctrine against the fundamentall points of Re­ligion. 3. He opposes the faithfull preachers, as Iannes and Iambres withstood Moses. 4. They are not in the same tale in their chambers, and in the Pulpit, to their followers, and to others. 5. They boast of illuminati­ons and revelations. 6. They challenge Dispures, in which they falsifie the Scriptures, and learned Authours, [Page 82] pretending they are on their side. 7. Their followers bewray them, the hollow hypocrite, the idle, that live without a Calling, or negligent in a Calling; the un­stable, and giddy-headed; they make a troope on a sud­den to follow them, especially women, and youth. 8. They are most bitter against them that oppose them. 9. They ever make a gaine of those silly ones which they seduce. 10. Observe them awhile; they come to disgrace and deny what they held, or else cast it in a new mould, and mince it, and alter it, and tell us they were not rightly understood: when the Truth meetes with them, then they are put to their shifts, and silenced by the verity, or authority, or both.

Quest. 6 How may a Christian honour the Truth?

Answ. By embracing it in love, professing it in sincerity, shunning Heresies, Schisme, Hypocrisie, profanenesse, Apostacy; walking in holinesse, humility, meekenesse, righteousnesse, wisedome, and patience.

Sect. 1 First, what Mercy is.

MErcy is a pittying of them that are in misery: Mercy and Misery are Relatives; were there no [Page 83] want, nor trespasse, there needed no mercy; mercy is in the affection, or expression; in the affection it is tearmed bowels of mercy, in the expression, workes of mercy.

Sect. 2 Secondly, of the mercy of the unreasonable Creatures.

THey have a kinde of mercy in their natures to their owne kind, or to other kinds. First, to their owne kind, so every Creature with a tendernesse nourishes their yong: the Dragons nourish their young, and the Beares licke their whelpes to their owne shape, and suckle them. 2. The creatures shew mercy to other kinds: Some say, the Lyon preyes not so soone, or not at all on the yeelding creatures: the Thunder passes over the yeelding Reed, and rends the sturdy OakeD. Bartas.: The Hawke resting all night by the Larke, flyes another way in the morning, being gratefully mercifull to the little bird: Those that read in naturall Histories can say much of this.

Sect. 3 Thirdly, the mercy of men.

NAturally we being children of wrath, have lost the disposition to mercy: wicked men are cru­ell, not mercifull. Prov. 12.10. One man is a Wolfe to another, unlesse God restraines us. Cain and Absolon did kill their owne brothers, Hazael and Ravilliack Ravilliacke killed Henry the fourth. their Kings; Iudas betrayes his Lord and Master, Saul kills all the Priests, &c. Some are restrained for the good of humane society; but all the mercy of a naturall man is for bad ends, or constrained.

The truely mercifull man is the regenerate man; these have found mercy from God, and are mercifull to o­thers; these by meditation or visitation are moved to mercy, and exercise it by counselling the ignorant, com­forting [Page 84] the dejected soule, relieving the needy; and sometimes their mercy is exercised in forgiving as well as giving.

Sect. 4 Fourthly, of the mercy of God.

MErcy is essentiall in God; Hee is the fountaine of mercy, the Father of mercies. Here wee may for method consider,

1. The cause of Gods mercy, no cause in us, no cause out of himselfe; he hath mercy on whom he will. Rom. 9.18. His owne good pleasure is the cause.

2. The kinds of mercies; his mercies are generall to all, or speciall to his elect. Math. 5. 1 Tim. 1.15.

3. The effects of his mercy is all the good that the Creature doth enjoy, all is of mercy, not merit.

4. The largenesse of his mercy; He is great in mercy, Psal. 119 156. Rich in mercy. Ephes. 2.4.

5. The seasonablenesse of his mercy; He shews mercy in due time. Ps. 9. In the Mount he will be seene. Gen. 22.14. When our feet slip, his mercy will helpe us. Ps. 94.18

6. The variety of his mercies on every faculty of our soules, and member of our bodies: His mercies are mul­titudes. Psal. 51.1.

7. The constancy of his mercy, it is for ever. Psalme 136.1. Isai. 54.8. Psal. 52.1, 2.

Sect. 5 Fifthly, Applications to edifie.

From the un­reasonable creatures.1. IF unreasonable Creatures doe shew mercy to their young ones, it condemneth the cruelty of those Harlots that make away their young children, or lay them in the streete, and leave them; they adde to their filthinesse cruelty, and are to be, ranked among those vile sinners, Rom. 1.31. that are without naturall affections. Also the Storke andThe young Hart carries water in the mouth to give the old one, D Bartas saith. Hart shew mercy to their old [Page 85] Dammes and Sires, condemning churlish children, which are cruell to their old Parents.

From the wicked:

2. If the mercies of the wicked be cruell, then never trust to their mercy, for there is no assurance thereof: pray to God that we fall not into their hands. Zede­kia's eyes were pulled out, so were Sampsons: they rip up women with child, they burne and destroy where they get the upper hand.

3. We may ghesse at a sound professor by his mercy; many have great blazes, but no mercies: pride, and pompe, and belly-cheere, and vanity takes up their hearts and purses: they are much for curiosity, but little for mercy: but a good man is mercifull. Psal. 37.

1. He considers the poore and needy; he judges wise­ly of their estates. Psal. 41.1.

2. He hath thoughts to doe them good, hee devises how to be liberall. Isaiah 32.

3. He considers his owne ability. Acts 11.29.

4. He considers his brothers necessity. Rom. 12.

5. Hee lookes to his relation; beginning at his center, and working toward his circumference: as first,Among them. the houshold of faith. Gal. 6.13. Secondly, our families. 1. Tim. 5.8. Thirdly, our Country-men. Psalme 122.8. Fourthly, the stranger: we must do good to all, using di­scretion in our doing good. Psal. 112.

Vse 5 Fifthly, is God mercifull? this should teach us:

1. To praise God for his mercy. Psal. 136.1. a­bove all mercies for our redemption: this mercy was promised, Luke 1.72. and in tender mercy performed. Luk. 1.78. by this mercy we that were blinde and igno­rant are holpen by Christ, who is our wisedome: we that were guilty are justified by him he is our righteousnesse: we that were polluted, have him for our holinesse, we that were captives have him for redemption. 1 Cor 1.30.

2. We should imitate God by being mercifull, Luk. [Page 86] 6.36. the more mercy, the more like God.

3. We are to be humble, because wee need mercy; for we are poore, and neede mercy. Rev. 3.17. wee are transgressors and neede mercy. Isaiah 48.8.

4. We should labour for those qualifications, that we may be under the promises of mercy, and be assured of mercy. As these following.

1. To confesse our sinnes, and forsake them. Prover. 28.13.

2. To feare God: his mercy is on them that feare him. Luke 1.50.

3. To love God: hee shewes mercy to them that love him Exod. 20.6.

4. To trust in God, then mercy shall compasse us, Psal. 32.10.

5. To thinke on good things, then wee shall have mercy. Prov. 14.22.

6. To be mercifull, then we shall obtaine mercy. Matth. 5.7.

7. To keepe close to the rule of Gods word. Galat. 6.16.

Sect. 6 Sixthly, Questions resolved.

Quest. 1 HOw must I shew mercy to them that offend mee?

Answ. There is forgiving mercy that must be practised.

1. To have a disposition to forgive without acknow­ledgement.

2. To forgive willingly upon acknowledgement.

3. To pray for the offender.

4. To be grieved if any crosse befall him.

5. To doe him good cheerefully if we can.

Quest. 2 What mercy is to be shewed to beggers at the doore?

Answ. Some hold they are not to be releeved: but we have [Page 87] a rule to doe good to all: Gal. 6.9. and God causes his Sunne to shine on the evill and good. Matth. 5. They must be weaklings, not sturdy rogues; such as are ready to perish, though they be evill, their persons must bee nourisht, not their evils maintained: 'tis mercy to in­struct them with our reliefe.

Quest. 3 How shall a man obtaine a mercifull heart?

Answ. 1. He must see his neede of Gods mercy, and humble himselfe till he feeles Gods mercy towards him.

2. He must looke on miseries: the heart is much af­fected by the eye.

3. He must put himselfe in the condition of the sicke, the prisoner, the captive, the oppressed, the hungry, the troubled in minde.

4. He must be often in the acts of mercy, that by de­grees there may be obtained the greater disposition.

5. Looke on the example of the mercifull, see how mercy doth beautifie them, and make them amiable.

6. Lay Gods commands to heart: Luke 6.36. Bee ye mercifull.

7. Consider the estate of the unmercifull: They shall have judgement mercilesse. Iames 2.13.

8. Lastly, pray to God to encline the heart to mercy and compassion: Aske, and yee shall have. Matth. 7.

Quest. 4 What are the benefits of a mercifull heart?

Answ. 1. Mercy makes a man like God. Luke 6.36.

2. The mercifull have many a prayer for them, and they cause God to be praised by many. 2. Cor. 9.12.

3. The mercifull are under the promise. Matth. 5.7, What the broken heart seekes, the mercifull heart findes at last; that is, mercy.

4. The mercifull heart hath a mercifull hand: so hee sowes seed, and hereafter shall have a loyfull harvest. 2 Cor. 9.6.

5. Whensoever he goes to prayer, he shall bee sure to be heard. Isai. 58.7, 8, 9, 10.

Sect. 1 First, what justice is.

IUstice is to give to every one his owne; it is to doe right, to keepe equity: Justice is either distributive in dealing, so 'tis communicative justice; or distributive in punishing, so it is corrective justice.

Justice is to give neither too much, nor too little; it is to be exact, as a man that shootes, which neither shoots over the marke, nor short of it, nor besides it, but hits it just in the middle.

Sect. 2 Secondly, of justice in men.

IUstice in men, is either justice before men, or justice before God: Justice before men the heathen attaine, to pay that they owe, not to wrong their neighbour in dealing: A heathen buyes a commodity of a Christian merchant, and going away, opens his wares and findes money, he brings it backe to the Christian, and saith, I bought the wares, not the money, 'tis unjust to me to keepe it. Justice before God is legall or Evangelicall: Legally just was never any, but Adam in innocencie, and Christ, that just one, who fulfilled all righteousnes. [Page 89] Evangelicall justice is that, when a sinner being justified by imputation of Christs justice, labours for inherent ju­stice by the vertue of the regenerating spirit in him, the indeavouring after justice is called justice through Gods acceptation.

Sect. 3 Thirdly, of the Iustice of God.

GOd is Justice, 'tis essentiall with God to be just. The Lord is just: Psal. 92.15. Zephaniah 3.5. Hee is just in his decrees, just in the execution of his decrees; just in his government of the world; just in all his pu­nishments and judgements. Hee is the judge of all the world, the Lord of all, just in himselfe, just in his Lawes, just in his rewards, just in his punishments.

His Justice in punishing may bee considered five wayes.

1. His justice past, on Angels and on men: on Angels his justice fell totally irrecoverably: on men, a world of them felt his justice at once, onely Noah and his family excepted: Cities have beene punished, as Sodom, Go­morra, Admah, Zeboim: Families, as Achans, and Iero­boams: Persons, as Ananias, Zaphira, and Herod.

2. His justice present, for no age escapes without some demonstration of justice: we, or others feele Plague,, Warre, or Famine, decay of trade, fearefull fires, inundation of waters, earth-quakes, civill combustion, and uproares among the people &c.

3. His justice to come in this world or the next world; there shall be a great Sessions, and justice shall bee exe­cuted without all evasions, bribes, or shirts.

4. Consider Gods justice sp [...]rituall: as a blinde man, Isai 6.10. A hard heart, Psal. 81.12. A Reprobate sence, The spirit of slumber. Rom. 11.8.

5. His justice and judgements are temporall on our bodies, goods, or names. Deut. 28. Levit. 26.

Sect. 4 Fourthly, Applications distributive.

1. IF j [...]stice be to doe right, then away with all inju­stice; if we do not, God will away with us: Mat. 7.23. discedite a me. Awa [...] from mee ye that worke ini­quity: the unjust, like [...]ewd sonnes, shal be dis-inherited. 1 Cor. 6.9. 'Tis a plaine case all know it. Know ye not (saith St. Paul) the unjust shall not inherit the King­dome of heaven?

2. This sho [...]ld provoke us to labour to be just, to get faith, that so we may be just before God, clothed with Christs righteousnesse. To get an honest heart, and good conscience, that we might practise justice: To ho­nour superiors, this is right. Ephes. 6.1. To pay what we borrow, and what we bargaine for, to slander no man: to be diligent in our places, faithfull where wee are betrusted, to sell a penny-worth for a penny, to keepe just weights and measures, to k [...]epe promises as we are able, to love our wives with a matrimoniall love above all, to exercise our gifts in our families, to be courteous to strangers, a comfort to the afflicted, to bee gratefull for favours received, to bee peaceable among neighbours: all this is right to fit our actions to the oc­casions, to live within our compasse preserve the meane, it will preserve us: this is just equall, and right.

That we may be quickned to labour for justice in dea­ling, take these motives.

1 We shall be conformable to our head, I [...]sus Christ, who was that just one.

2. The Lord delights in them that deale justly.

3. It is the way to honour: Justice is of an exalting nature and makes a man to flourish.

4. The fruit of Justi e is peace Isay 22.

5. The righteous shall be saved, and have glory in heaven, Matth. 13.

Lessons from Gods Justice.

1. God is not all of mercy, as some presumptuous persons imagine: but he is also just, not clearing the wicked, Exod. 34.

2. We shall be sure to have Iustice at the great Ses­sions: for the Lord is just that judgeth, Rom. 3.

From Iustice past, learne,

1. To declare the same to our children, Psalme 78.5. to 66. verse.

2. Take heed of the like sinnes that were punished before, lest we be also punished:1 Cor. 10.11. the same causes have the same effects.

3. We are the more inexcusable before God, and de­serve to be made examples, that will not take examples.

When judgements are present, learne,

1. To acknowledge God the author of them. Amos 3.6. Is there any evill in the City, and I have not done it?

2. To confesse God is just in his dealing, Psalme 119 137.

3. That he deales not with us in extremity, Lament. 3.22.

4. We should worke our hearts to repentance, Iere­mie 18.11.

5. Our hearts should be moved with feare, Psalme 119.120.

6. We should humble our selves, and pray, 2 Chron. 7.14.

From the great judgement to come, learne,

1. To esteeme highly of the Lord Iesus, who saves us from wrath to come, 1 Thess. 1.10.

2. Not to be rash in censuring: things that doe lye hid now, shall be manifested then, 1 Cor. 4.5.

3. To use our talents well, for then we must give up our accounts, Matth. 25.19.

4. To perswade others as we are able, that they may escape with us at that day, 2 Cor. 5.11.

[Page 92]5. To be frequent in the workes of mercy, for that will stand us in stead at that day, Iames 2.13.

6. To make conscience of every sinne, for then every secret shall come to judgement, Eccles. 12.14.

7. Watch and pray now, that we may escape then, Luke 21. compare verse 27 with 36.

8. To repent speedily, and seriously, because there is a day of judgement, Act. 13.30, 31.

9. To grow in love now, that we may have boldnesse at that day, 1 Iohn 4 17.

10. To account all things dung, that we may winne Christ, and at that day be clothed with his righteous­nesse, Phil. 3.9, 10.

From sp [...]rituall judgements, learne,

1. They are not most happy, that doe escape tempo­rall judgements onely.

2. Labour for eye-salve, and inward moysture, and softnesse of heart.

3. Pray most against spirituall judgements.

4. Honour God with that light you have received lest he give you over to spirituall judgements, Rom. 1.21.

From temporall judgements, learne,

1. Sinne brings these evils, Psal. 107.34.

2. Let us judge our selves, this is the best way to e­scape, 1 Cor. 11.31.

3. The worst members are wicked men in a Church or State; it is they that doe pull downe judgements.

Thus I have declared, the Lord my rocke is just, and no iniquity is in him, Psal. 92.16. and I farther conclude from his Iustice,

1. That no good shall goe unrewarded, for God is not unjust to forget it, Heb. 6.10.

2. Our sinnes shall be pardoned, if we confesse them, 1 Iohn 1.9.

3. Our prayers shall be heard, Psal. 143 1.

4. Our wrongs shall be revenged, 2 Thess. 1.6.

Sect. 5 Fifthly, Questions answered.

Quest. 1 IS it just to abate workmen, as some shop-keepers doe?

Answ. No, it is unjust, having promised so much in bargaine, and the workman deserves so much by labour. The ma­ster of the vineyard paid what he agreed for, and said,Mat. 20.13.14 Friend, I doe thee no wrong: had he given lesse then he bargained for, he had done him wrong. This pinching of poore men, and abating them, is from covetousnesse and cruelty, and a beginning of oppression.

Quest. 2 May Stewards spend of their masters stocke, and yet be just?

Answ. No: unlesse for their masters advantage, and with their allowance: Nor must they, if their master allow them to spend a pinte of wine, call for a quart; but be as frugall for their masters in their bargains, as they would be for themselves; and save their masters money, as they doe their owne, because God sees them.

Quest. 3 Is it l [...]wfull for a trad sman to keepe back some stuffe left of a garment, because the customer will abate him in his bill?

Answ. Hard miserable paymasters make men unjust, and then complaine of others, when themselves enforce them: yet to keepe backe the stuffe on a supposition of abatement, is unjust, for it is none of their owne, and we are not to withhold the good from the owner;Prov. 3.27. he is the owner that bought it, not the workman that keeps it.

Quest. 4 Is it just to feast our friends with much cost, and in workes of mercy to be very scanty?

Answ. Our workes of mercy should exceed our courtesies: Christ saith, Invite the poore, the maimed, the blinde; not thy rich neighbours. He would have our expence goe in mercy most, not in costly feasting. Rich men may lawfully feast the rich: but if they be often in fea­sting, [Page 94] and seldome and parcimonious in almes, then it is not just.

Quest. 7 Is it lawfull to make as much of a commodity as we can? is it just so to doe?

Answ. Wee would not have another doe so to us when wee come to buy. A reasonable game is just; but to worke on the need or ignorance of the buyer, by excessive price, is unjust.

Quest. 8 Is it just for a private man to neglect his calling, and to fall to study?

Answ. If his family want by his absence, it is unjust: but to spend vacant time, which others doe in drinking and ga­ming, then it is just. Of such a man I say, as the water­man in the boat, Sir, I pray sit a little more to the right hand; anon, Sir, a little more to the left hand: so it may be said to such a man, when he neglects his calling, Sir, a little more to the left hand; and when hee is too eager about the world, or weary, Sir, a little more to the right hand; your studie will refresh you; as the day followes the night, and the night followes the day, so studie and labour will one sweeten the other.

Quest. 9 Is it just to revenge our wrongs?

Answ. No: we are not to recompence evill for evill, Rom. 12.19. Because,

1. Vengeance doth belong to God, Psal. 94.1.

2. He takes vengeance without perturbations.

3. He being the Iudge of the world, will take venge­ance justly, being most wise, and most righteous.

4. We revenging our wrongs, may cause the Lord to spare our enemy, and punish us.

Quest. 10 Is it lawfull to love another woman more than the wife, because the other is more godly?

Answ. Not with a matrimoniall love; the Wife must have the preheminence in the affections above all others, be­cause of the nearenesse of relation, and covenant in Mar­riage. I may love others as they are Christians, but [Page 95] with a sociable love and familiarity; I must respect none equall to my wife.

Quest. 11 Is it just to weare brave clothes, when men owe more than they can pay?

Answ. Some there are whose clothes are their credit, and they are betrusted for their outward shew: they may have some probability to pay their Debts, and so for a time save their credit: But if they have no good ground to pay debts due already, it is but injustice to make a shew to be trusted farther, it is just to strike saile.

Sect. 1 First, What Life is.

LIfe, is to have motion and activenesse, opposed to deadnesse and lumpishnesse. There is a living Spring, a live Tree, a live Man. Life is operative, a [...]d excellent; a live worme is more excellent than all the Gold in the World, though gold be more usefull: A live Dogge, saith the wise man, is better than a dead Lyon, one live soldier is more excellent than an Army of the dead, and slaine. It was the live Child that t [...]e two Harlot strove about; it is life that wee all strive to maintaine, and prolong; life is as the first figure in Arith­matick, number as much as you will, it is the greatest.

Sect. 2 Secondly, of the life of the creatures.

THere is a vegetive life of Trees, and Roots, and Hearbs, part in the Earth, part in the Ayre: there is a sensitive life of Beasts, Fowles, and Fishes; there is a rationall life of Angels, and Men: the Angels life is most excellent of all Creatures being spirituall, holy without wearinesse, or want, or labour, or misery; a glorious and immortall life. The life of man hath three degrees: first, in the wombe; secondly, in the world; thirdly, in Hea­ven. The life in the wombe is secret in the conveyance, and secret in the continuance. Ecclesiastes 11.5. The life in the world is a life of action: Rom 2.6. The l [...]fe in Heaven is a life of vision, or contemplation. John 17.24. Matth. 5.8. Then shall we be as the Angels, Mat. 22.30. which doe behold the face of God. Mat. 18.10. The life in the wombe is secret, and little can be said of it: The life in the world is either common to all, being a life of nature; or speciall to the Saints, called a life of grace.

Sect. 3 Thirdly, Of the Life of God.

THe Life of God is essentiall; God is life. This life is eternall independant, full of joy and felicity; the fountaine of life, all life is derived from him, both na­turall,Iohn 1. spirituall,Ephes. 2.1. and eternall.Rom. 6. ult.

The testimonies of Scripture. Deut. 32.40. I live for ever. Psal. 42.2. My soule thirsteth for God, for the li­ving God. Dan. 6.20. The servant of the living God. 1. Thes. 1. [...]. To serve the living and true God. Heb. 3.12. To depart from the living God. Heb. 10.11.

Sect. 4 Fourthly, Applications to edifie.

1. EArnestly to desire the living God, to thirst after him. Ps. 42. A thirst hath three things: first, a ve­hement desire. Secondly, a present supply. Thirdly, a little will not satisfie.

We must desire to enjoy the living God with a great desire, a restlesnesse till we injoy him, and have the light of his countenance to shine aboundantly upon us.

2. We should adhere and cleave to the living God, Heb. 3.12. Never depart from him, who is the fountaine of life: we must cleave to him by faith, and not depart from him by infidelity.

[Page 100]3. To take heed we provoke him not to wrath; hee is not as the dumbe Idols nor as the earelesse magistrates, he is the living God, lively to pierce into our hearts to finde our faults, and lively to punish us; 'tis fearefull to fall into his hands. Heb. 10.31.

4. To learne to trust in him for a supply of al our wants; tis the living God that gives us all things we doe enjoy.

5. To labour for his favour which liveth for ever: great m [...]n die, & their servants are left to shift for themselves; but this Lord lives for ever, and when his servants end this life, he gives them eternall life. Rom. 6. last verse.

Sect. 5 Fifthly, Questions resolved.

Quest. 1 WHy doe men so much desire naturall life?

Answ. 1. Because all honours and pleasures are of no worth, unlesse we have life.

2. Nature abhorres a dissolution.

3. Life is a blessing promised in the word.

4. Life is our time to lay our foundation for happines.

Quest. 2 What course shall a man take to make his whole life hereafter more happy?

Answ. First, let him get more holinesse, for holinesse and hap­pinesse are copulative. Revel. 20.6. Secondly, let him learne Gods providence, and be perswaded all shall worke together for the best. Thirdly, unloose his affe­ctions from the world, and set them on God.

Quest. 3 Doe not learned men live a life of grace?

Answ. The Regenerate doe, and none else: the second Adam quickens none but his members of his mysticall body.

Quest. 4 Which is best, a life of action, or of contemplation?

Answ. The life of action for doing, is better than knowing: we must be judged according to that we have done in the flesh, not according to our speculations.

Quest. 5 What is the best remedy of a livelesse and lumpish disposition?

Answ. 1. To consider the evill of it; it disgraces religion, dis-hartens others, and makes us unserviceable, and dis­poses [Page 101] us for tentation, distrust, and despaire.

2. Consider the benefit of a lively and cheerefull con­dition; it makes us strong to performe duties it sweetens our life, and heartens our brethren, and makes others to approve of our religion.

3. There must meanes be used to be quickned: thinke how happy we were in a cheerefull temper, endeavour to regaine that estate by earnest prayer, lay to heart Gods promises, Gods presence and rewards, the example of the Martyrs, their zeale, and courage, the force of their faith, the invinciblenesse of their patience, their contempt of the world; let us warme us at their fires.

Quest. 6 How may we come to live better?

Answ. 1. We must be more base in our owne eyes, and [...]i [...]e affected with our sinnes.

2 More often to lift up our hearts to God.

3. To make it our maine worke to please God.

4. To prepare better for holy duties.

5. To out-grow our personall infirmities.

6. To be perswaded we are before God wheresoever we be, and whatsoever we doe.

Sect. 1 First, what blessednesse it.

TO be blessed, is to be happy, to be in felicity, [...]o have a well being in honour, safety, and prosperity.

Blessednesse is opposed to misery; he that is happy, is [Page 102] not weary, not in want, nor in paine: Those that are happy doe renew their strength, and of their happy a­boundance doe relieve others; they are healthy, joyfull, honourable, wise, vertuous, successefull, victorious, and this their happinesse is settled, established, increased, en­larged, and no alteration comes, but makes for their happinesse.

Sect. 2 Secondly, God is most blessed.

PSalme 119.12. Blessed are thou O Lord. Marke 14.61. Art thou the sonne of the blessed? 1. Tim. 16. At the commandement of the Blessed. God is most blessed and happy: the fountaine of blessednesse, most happy in himselfe: All creatures cannot adde to his felicity; onely we acknowledge that he hath already, and 'tis our felicity to know and acknowledge the same: our humane conceits reach to this, that hee is happy:

1. In his possessions.

2. His Apparrell Psal. 104.1, 2.

3. His Attendants, the Angels.

4. His freedome; he doth what he will. Psal. 105.3.

5. All his happinesse is perpetuall.

6. All blessednesse is derived from him, as streames from the fountaine.

Sect. 3 Thirdly, the happinesse of the Creatures.

1. THe Angels happinesse is a confirmed happinesse, they were created happy, and so continue by con­firmation.

2. The happinesse of men, is a restored, a recovered happinesse: we had happinesse at first, but we lost it; and a [...]emnant regaine it by fore-election, effectuall calling, faith, and repentance.

3. The other creatures have a happinesse in their kind, [Page 103] and their happinesse is that content and delight which suites with their desire, as foode and rest, and delight, and pleasure, which the reasonable creatures desire, and looke no farther: The vegetatives happinesse is full growth, and honourable use, that is the end, and con­summation of their happinesse.

Sect. 4 Fourthly, Applications.

1. THis should provoke us, and stirre us up to use our best endeavours, to attaine to the view of the blessednesse of God. The Queene of Sheba tooke a long journy, and was at great cost to see the wisedome; happinesse, and royalty of Solomon, and afterward she saw more than she expected: So if wee contemplate the blessednesse of God, we shall perceive more at the last, than at the first.

2. We are to acknowledge this blessednesse of God as David did; Psal. 119.12. else wee shall be worse than the wicked Priests. Marke 14.6 [...]. All Gods excellen­cies are to be acknowledged, and published; this will cause those that are miserable to flye to him, because hee hath enough for himselfe, and all that doe come unto him.

3. To sue and intreate for his favour: All desire to be happy, and they sue to have relation to great ones, whom they judge to be in felicity; and if they can get to be retemers, or houshold servants, they thinke them­selves in a happy condition, especially if they can get the affection of their Lord towards them above others: Gaine this, and gaine all, namely, the favour of this blessed God; then all that we have shall be sweete, all that wee want shall be supplyed with the sence of his love: wheresoever we are, wee are happy; whatsoever we doe, we shall be blessed in our deed, doing it in way of obedience.

[Page 104]4. This shews us, who are the truely blessed and hap­py ones, those that are the children of the blessed God: A blessed Father he is, and his children must needs be bles­sed. They are the blessed of the Lord that made Heaven and Earth. Psal. 115.15.

1. They are all of them blessed. Psal. 128.1.

2. They are assuredly blessed. Psal. 128.4.

3. Sometimes they are apparantly blessed, which is evident by their unexpected conversion, their eminent graces, and famous deliverances.

4. Sometimes they are sensibly blessed, this is known to themselves by their sweet consolations, and to others by their fervent praising of God.

5. They shall be eternally blessed; the perfection and consummation of blessednesse shall come upon them to their happinesse. Mat. 25.34.

Fifthly, this should informe us to seeke blessednesse af­ter a right manner.

1. Let us lay the foundation of our happinesse in the pardon of our sinnes. Psal. 32.1, 2.

2. Seeke blessednesse by beleeving, Luke 1.55. Bles­sed is hee that beleeved. Galat. 3.9. They that are of Faith, are blessed with faithfull Abraham: No faith, no Christ; no Christ, no blessednesse. Happinesse is by be­ing united to Christ by faith.

3. Labour for divine qualifications, to evidence to our selves, and others, that we are blessed here, and prepa­red for blessednesse hereafter: As these,

1. Poverty of spirit.

2. Purenesse of heart.

3. Meeknesse to beare wrongs.

4. Patience to suffer.

5. Spirituall hunger and thirst, Matth. 5.4. the be­ginning.

6. The feare of God. Psalme 128.1.

7. Meditation in Gods Law. Psalme 1.2.

[Page 105]8. Diligence in our places. Mat. 24.46.

9. Obedience to the Truth preached to us. Luk. 11.28

10. To be raised from our sinnes. Revel. 20.6.

11. To give to others. Acts 20.25.

12. To doe that our consciences call for, and avoide that which our consciences cry against. Rom. 14.22.

13. To struggle with our tentations to victory. James 1.12.

14. To be very watchfull & circumspect. Rev. 16.15

Sect. 5 Fifthly, Questions resolved.

Quest. 1 WHat reason can you give, that happinesse is not in the creature?

Answ. 1. Because it cannot give satisfaction.

2. They last but a season.

3. They shelter us not from wrath.

Quest. 2 Are not your merry jocund fellows happy?

Answ. No; for their mirth is but madnesse when 'tis sinfull, and as Lightning it blasts their goodnesse, being soone past away.

Quest. 3 Were not those Heathen happy that attained to mo­rall vertues?

Answ. They were more happy than bruitish, sensuall, igno­rant, and vicious Heathen, yet not so happy as weake Christians, whose vertues proceed from justifying faith, are regulated by the Scriptures, are a part of Regene­ration, and referred to the glory of God.

Quest. 4 If Christians be most happy, why are they so un­chearefull?

Answ. 1. It may be their joy is inward.

2. They may be in the worke of mortification.

3. They grieve for others sinnes and miseries.

4. Some infirmities lie upon them, as the sicknesse of their soules, which hinders their joy.

5. They finde themselves soone to erre in externall [Page 106] mirth, and then they are growne more circumspect, yet not male-content, nor uncheerefull.

Quest. 5 If happinesse here, is to have divine qualifications, how is it that some cannot endure to heare of qualifications?

Answ. 1. Because they are led by errour, and not by Scripture.

2. They are ignorant that the same Spirit that seales them, doth qualifie them; as the same fire that gives heate, gives light.

3. They doe want qualifications themselves, and in their frenzy oppose them in others, out of their grosse­nesse and ignora [...]ce.

4. They have qualifications among themselves, as

1. The qualification of Vagrants; for they will be boundlesse, and know no law for rule.

2. The qualification of Atheists, they say, God sees no sinne in the justified.

3. They have the qualification of divels, to accuse the brethren, and oppose faithfull preachers.

Thus they can admit of qualifications of abhominati­on, but cannot endure qualifications of sanctification.

Quest. 6 What is our happinesse at death?

Answ. 1. That we have walked before God. Isaiah 38.

2. That we have kept the faith.

3. That there is prepared for us a Crowne. 2. Tim. 4.8.

Quest. 7 What is our happinesse after death?

Answ. 1. Our Soules shall bee accompanied to Heaven with good Angels, and good workes: the one to deliver their charge, the other to receive their reward.

2. Our bodies shall be raised at the last day in glory.

3. Both body and soule shall be freed from sinne, and ill company, and all misery, and we shall enjoy the pre­sence of God, the fulnesse of joy with the Angels and Saints, and so be made immortally happy and blessed, beyond that we now can comprehend.

Sect. 1 First, What Hatred is.

IT is a disliking, detesting, and avoiding things con­trary to us, to our nature, liking, and welfare. Ha­tred is of things contrary to us; as God hates sinne, be­ing contrary to

• 1. His Nature.
• 2. His Law.
• 3. His Honour.

Man hates contrary to fight and feeling, as stripes, and torments, and death, and sicknesse, contrary to our being, or wel-being. So then Hatred is a disliking, a desire of separation, a detesting, a flying off that which we apprehend to be against us, and our good.

Sect. 2 Secondly, the distinctions of Hatred in persons.

IN God 'tis most pure and holy: what hee doth, is good; his will is the rule of righteousnesse: nothing is in him, or that proceeds from him, but that is most righteous, holy, and good.

Hatred in man is sometimes a lawfull affection, [Page 108] Psal. 97.11. Yee that love the Lord, hate evill.

Againe, there is hatred causlesse; as some hate cheese, some hate some fruites which in themselves are lovely; but the contrariety and hatred is in their natures: this is in vegetables in beasts, & in fowles, and fishes, as between the Vine and the Colewort, betweene the Serpent and the Spider, &c.

So men of accursed natures, hate God, Rom. 1. hate Light, Iohn. 3. hate good men, Psal. 34. hate goodnesse without just cause, as Caine hated Abel.

And there is a cause makes men hate; as Iosephs bre­thren hated him, because they thought his fathers love would be removed from them to him.

So Ahab hated Michaiah because he reproved him: so the Dove hates the Hawke, and the Lambe the wolfe, because they know them their enemies, and come to devoure.

3. There is hatred of enmity, when we hate the evill, and the party, wishing him punishment or death: so e­vill men doe hate superiors punishing. And there is an hatred of abhomination, when wee, loving our selves or others, hate those evils of sinne or punishment that may be hurtfull to us or them.

4. As there is a distinction in persons or causes, so in things: as

1. Envy and hatred differ in the kind; hatred is in a kind in other creatures, envy is onely humane.

2 Envy arises from some good befalne to our ene­my, hatred from some ill he doth to us.

3. We hate Toads and Serpents, but envy not beasts for strength, swiftnesse, or beauty; onely we envy men.

4. Some hatred is lawfull; but no envy is lawfull.

So there is a difference betweene hatred and anger.

1. Hatred reaches to many, but anger to few most usually.

Anger, the older it growes, the weaker it is: but ha­tred [Page 109] the older it growes, the stronger it is.

3. The angry man would have the party hee is angry with, to know he is angry: but he that hates, conceales his hatred often times.

4. Anger ceases, if we see misery with submission; but hatred is often cruell and brutish, and unsatisfied, un­lesse it see the ruine of the party.

5. Anger is more painefull for the present, because of vehemency: but hatred is more quiet, yet doth watch an opportunity.

There is a distinction of degrees: there is dislike, ha­tred, and abhorring; dislike breedes hatred, and hatred growes to an abhorring, to a deadly hate.

Sect. 3 Thirdly, of Gods hating.

1. WHom he hates.

2. What he hates.

First, whom he hates.

1. He hates them that love sinne. Psalme 11.5.

2. He hates Lyars. Psal. 5.6.

3. He hates the proud. Prov. 16.5.

4. Those that deale Hypocritically. Isaiah 1. My soule hates your new Moones.

6. Those which deale falsly, under a pretence to give to God. Isaiah 61.8. I hate robberie for burnt Offe­ring.

Thirdly, what God hates.

1. He hates iniquity. Psalme 45.

2. He hates the prayers of the wicked. Proverbs 15.

3. He hates Idolatry. Psalme 78.59.

4. He hates false weights. Prov. 11.1.

Sect. 4 Fourthly, Applications.

1. THis shewes the misery of the wicked, the hatred of God is their portion.

2. This should stirre us up to doe the best we can, to worke our affections to hate sinne, and abhorre it.

1. Because 'tis that dishonours God. Rom. 2.23.

2. 'Tis painfull and grievous. Rom. 7.24.

3. It separates betweene God and us. Isaiah 59.2.

4. It makes us captives. Isaiah 61.1.

5. Sinnes are our debts. Matth. 6.12.

6. They are our burthens. Psal. 40.12.

7. They poll [...]te us. 2. Cor. 7.1.

8. They wound us. Psal. 41.4.

And we should manifect our hatred,

1. By being censorious of sinne.

2. To shunne the places where it is committed.

3. By contending with it, seeking a divorce.

4. By seeking the destruction of it.

5. By rejoycing in the ruine and decay of it.

6. By being irreconcileable with it.

Sect. 3 Fifthly, Questions answered.

Quest. 1 WHy doe wicked men hate God?

Answ. 1. He curbes them by his law.

2. He his contrary to them in his nature.

3. They looke on him, as a Judge that will puish them.

Quest. 2 Why doe the wicked hate the godly?

Answ. 1. God hath put an enmity betweene them.

2. They serve severall Lords.

3. They have severall dispositions.

4. The Godly by vertue get the credit from them; the difference of workes breedes hatred, as in Caine and Abel.

[Page 111]5. They are provoked by the divell to hate them.

Quest. 3 What persons are hated among men in the world?

Answ. 1. Those w^ch are perfidious where they are betrusted.

2. Those that prove Apostates from that they pro­fessed.

3. Those which are busie-bodies, and tale-carriers.

4. Those which live idly.

5. Those which make no conscience to pay their debts.

6. Those which for private gaine doe spoyle a Com­mon-wealth.

7. Those which bring in innovations in Religion.

8. Those which live basely, having great meanes.

9. Those which oppresse the poore, and vexe the wi­dow and fatherlesse.

10. Those which take base courses to enrich them­selves.

Quest. 4 How may wee get our affections more vehement a­gainst sinne.

Answ. 1. Study the nature of sinne more, the danger and fil­thinesse of it.

2. Looke on it in the effects in the end, and conclusion.

3. The more we love God, the more we hate evill, and abhorre it.

4. Humble confessions of our sins with aggravation, encreases hatred.

5. Substract from the hatred of poverty, of affliction, and death, and adde to the hatred of sinne.

Quest. 5 How farre may we hate wicked men?

Answ. 1. We must hate their sinnes, not their persons.

2. Hate them as they are Gods enemies, not as they are our enemies.

3. Our hatred must bee with hope of their conversion, not with despaire.

4. We must hate them as they dishonour God, and would pollute us; but not with a seeking their d [...]structi­on.

[Page 112]5. So hate them as to pray for them; not plot against them that are evill men amongst us.

Sect. 1 First, What Love is.

LOve is an affection of liking, a well-wishing: Love seekes union, and desires to enjoy the object lo­ved: if it obtaines, then there is a joy, delight, and com­placency; if the object of love be lost, or separated, then there is a sadnesse and discontent; if there be hope of re­gaining, then Love studies, inquires, labours, and is industrious to have former enjoyment and possession.Amor vincit omnia. Love is a strong affection in us, it labours, and endures, and forgives; it will be victorious.

Sect. 2 Secondly, Of Gods love.

GOds love is essentiall; He infinitely loves himselfe, his Sonne, and Spirit, and his love is extended to all his children. 1 John 4.8. God is love; hee not onely hath love, but is love, as it is said, I am understanding, Prov. 18.14. As the Sunne is light, so God is love, the Fountaine of love.

Farther, consider foure things:

• 1. The objects of his love.
• 2. The liberty of his love.
• 3. The extent of his love.
• 4. The duration of it.

Sect. 3 Thirdly, Of Mans love to God.

MAns love is either naturall, or sinfull, or spiritu­all: Our love to God must be spirituall; but be­fore we can thus love God, ourselves must be regene­rate. [Page 114] 1. John 4.19. We love him, because he first loved us, and gave us grace: this love of ours to God, is a con­strained love; 2. Cor. 5.14. not a constraint, but by a sweet influence; as the Sunne shining on Hearbs and Flowers, doth constraine them to grow, and smell sweete. The love of God to us, is love active; the love of God in us, is love passive; he is loved of us.

2. From whence love commeth; surely the Foun­taine is God. 1. Iohn 4.7. Love commeth from God: The roote is the Spirit, the fruite is love. Gal. 5.22. Gods love is manifested to us by the Holy Ghost. Rom. 5.5. Then We love him which first loved us. 1. Iohn 4.19.

3. The markes of our love to God.

First, love earnestly desires his presence. Psal. 42.2. This desire is compared to a thirst; wee thirst for God as the chiefe good, the onely good. This thirst requires,

• 1. A suit [...]ble satisfaction.
• 2. A present satisfaction.
• 3. A large satisfaction.

1. A suteable satisfaction: To offer a thirsty man a garment, or to tell him a [...]leasant tale, or let him heare Musicke, it is not suteable; it is drinke that he desires.

2. It is a present satisfaction: he desires not drinke to morrow, or next weeke, but presently.

3. It is a large satisfaction; a drop, or a spoonefull satis­fies not, he desires a large draught: Thus love, it desires God, and none else; to enjoy him sweetly, and speedily, and largely; this is the first marke of love.

Secondly, love bewayles the absence of God, it is as death to the soule, having once enjoyed him, to want him. Psal. 77.10. In the want of all things, we want God above all if we truely love him. Psal. 63.1.

Thirdly, love rejoyces in his presence; by prayer wee draw neare to God, Isai. 55.6. and then joy increases. Psal. 43.4. Prayer brings us into his presence with a ho­ly gladnesse. Phil. 1.4.

Fourthly, love makes us obedient to God: Iohn 14.15. If yee love me, keepe my Commandements. The more love, the more duty, obedience, and conformity to his Will.

Fifthly, when we love God, wee doe love the chil­dren of God: If we love him that begat, we doe love them begotten. 1. Iohn 5.1.

4. The promises made to them that love God.

First, they shall have mercy shewed to them, and their posterity, pardoning mercies, relieving mercies. Exod. 20.6.

Secondly, they shall share in Gods affection: Ioh. 14.21. The Father will love them, the Sonne will love them that love Christ.

Fourthly, all shall worke for the best unto them. Rom. 8.28. What can be more comfortable?

Fourthly, they shall have a crowne of life, Iames 1.12. and a kingdome. Iames 2.5. This is the portion of them that love the Lord.

Sect. 4 Fourthly, Of Mans love to man.

THE love of man to man, is either naturall, or spi­rituall: the naturall love is grounded on naturall Causes, either beauty, or bounty, or consanguinity; something we judge to be love-worthy that drawes the naturall affection.

Spirituall love is a peculiar among the regenerate; they love God for his owne sake, they love their enemies for his commands sake, they love his children for his Image sake: The more holy, and righteous, and heavenly min­ded men are, the more they love them.

Of this love to the godly, consider

• 1. The necessity of it.
• 2. The excellency of it.
• 3. How it is exercised.
• [Page 116]4. The markes of true love.
• 5. How 'tis preserved.

First, the necessity of this love to our brethren.

1. Without this love we can have no sound evidence that we are the children of God. 1 Iohn 3.10.

2. We can doe no workes that God accepts with­out this love. 1. Cor. 13.1, 2, 3. 1. Cor. 16.14. All our things must be done in love: If love be wanting, the work is lost: love is as the salt that seasons all.

Secondly, the excellency of love.

1. The Divine Essence is love; and 'tis excellent to resemble God:

2. Love is an excellent badge of a servant and schol­ler of Christ, whereby they are manifested and knowne. Iohn 13.15.

3. 'Tis an excellent fruit of faith: Eph. 1.15. Faith in Christ is fruitfull in love to all the Saints.

4. 'Tis an excellent testimony of a sound convert: By this we may know wee are changed from sinne to grace. 1. Iohn 3.14.

5. It is excellent to have God to dwell with us: Where love is, there God dwells. 1. Iohn 4 12.

6. 'Tis as the anoynted above the rest for excellen­cy. 1. Pet. 4.8. Above all, have fervent love. Col. 3.14. Above all, put on love.

Thirdly, how love is exercised.

1. Love seekes to be united; as soone as we love Gods children, we endeavour to joyne with them. Act. 9.26.

2. Love enjoying the objects, turnes to delight. Psal. 16.3.

3. Love casts the garment of charity to hide our bre­threns infirmities. 1. Pet. 4.8.

4. Love edifies others. 1. Cor. 8.1. To edifie, is to build. Love builds artificially.

1. By pulling downe the old wall of naturall corrup­tion.

[Page 117]2. I aying a sound foundation of faith and repen­tance; it will conferre with young ones, and weake ones, to helpe them, not puzzel them. Rom. 14.1.

3. It brings new materials from the word, and raises the building higher and higher, and strives to adde pra­ctice to knowledge, wisedome to zeale, mercy to justice, patience to diligence, reverence to assurance.

4. Love is excercised in relieving the necessities of our brethren: Love ministreth to the necessitie of the Saints.Heb. 6.10.

Fourthly, the markes of love to our brethren.

1. True love is unfeigned, 2. Cor. 6.6. without dissi­mulation. Rom. 12.9.

2. 'Tis fervent: there is heate in true love, and haste to doe them good: heate hath motion. 1. Pet. 4.8.

3. 'Tis diligent: Love nor hatred will be idle. 1. Thes. 1.3. Love is laborious for them beloved. Heb. 6.10.

4. 'Tis constant, 'tis not as carnall lust; hot lust is soone cold, as Ammon to Tamar; but true love conti­nues. Heb. 13.1.

Fifthly, how love is preserved.

1. Labour for reall, sound, effectuall love, then it will last and hold out. 1 Cor. 13.8. Love doth never fal away.

2. Avoyd groundlesse surmises: Love thinketh none evill. 1. Cor. 13.5.

3. Interprete doubtfull things charitably, as old Iacob did, when he saw Iosephs coate.

4. Harken not to every tale and report of the faults of others; the words of tale-bearers sinke deepe, and em­bitter our affections.

5. Give loving answers, for sweete speeches preserve love. Iudg. 8.2, 3.

6. Sometimes let us lay aside our authority, and use entreaty to preserve love. The Epistle to Philemon the ninth verse.

Sect. 5 Fifthly, Applications to edifie.

1. TO admire the love of God: 1 Iohn 3.1. both for the freenesse, greatnesse, and continuance: we ad­mire that we cannot comprehend; such is the love of Christ, Eph. 3.19. that it passes our knowledge.

2. If God hath so loved us, we ought to love him a­gaine with all our heart, and minde, and strength. Deut. 6.6. Matth. 22.37.

3. Let us endeavour to preserve our love to the Lord.

1. Take heede we looke not on the worlds excellen­cy too much, and neglect divine meditations.

2. If we will preserve our love, we must preserve our acquaintance with him by daily prayer, reading, hea­ring. Iob 22.21.

3. Daily consider the worth of his love; 'tis better than life it selfe: Psal. 63.3. and of the effects of his love, in giving his Sonne, his Spirit, his Graces, his Promi­ses, his consolations, this world, and the next world; this will revive our love to him.

4. 'Tis great impiety to decline in love to God; wee make as if he were not so amiable, and love-worthy as once we thought him, or that we have found some­thing that deserves our affection more than himselfe.

If we preserve our love to God, we preserve our assu­rance of his love to us, we preserve our strength to per­forme duties, to beare crosses; we preserve in our selves a fitnesse to live, and a promptnesse to dye; preserve this, and it will preserve us.

Fourthly, concerning love to men.

1. Let us thinke of things that pertaine to love, such thoughts are both comfortable and profitable. Phil. 4.8.

2. Pursue love, follow after it, as men that hunt, doe [Page 119] pursue the hare, let us follow hard to catch it, not to kill it, but enjoy it. 1. Cor. 14.1.

3. Let our trading, and imployments, all our businesse and affaires be done in love. 1 Cor. 16.14.

4. Let us endeavour to be sound in love. Tit. 2.2.

This duty is

• 1. Commanded. 1. Iohn 3.23.
• 2. Commended. 1. Cor. 13.13.
• 3. Approved. Rev. 2.19.
• 4. Rewarded. Heb. 6.10.

And our love should be thus ordered.

1. To love God above all as the supreame, and chiefe good.

2. To love our owne soules next, as being more worth than all the world. Matth. 16.6.

3. To love my neighbours soule, for that may partake of God; after that manner the body is not capable, but by participation with the soule.

4. To love my owne body above all other mens.

5. The bodies of my brethren, among them;

1. Those which are most godly.

2. Those that are of my owne nation.Gal. 6.13. Psalme 122.8

3. Those that are my kindred.

4. Especially those of my family. 1. Tim. 5.8.

5. Above all my wife. Gen. 2.24.

Sect. 6 Sixthly, Questions resolved.

Quest. 1 WHat is the love we owe to wicked and ungodly men?

Answ. A love of compassion, but not of approbation.

Quest. 2 May we love our selves?

We may; Answ. for wee are to love our neighbour as our selves; our selves must be the patterne to love our neigh­bour by: we must love our bodies, and nourish them: Ephes. 5.29. And we must love our soules, and labour [Page 120] to save them. Acts 16.30. Matth. 16.26.

Quest. 3 What love owe wee to the children of God that are dead?

Answ. 1. Honourable buriall. Acts 8.2.

2. Moderate mourning. Iohn 11.33.

3. R [...]spect to their posterity, as David to Ionathan. 2. Sam. 9.45.

4 To speake of their good workes. Acts 9.39.

Quest. 4 How come Christians to lose their first love? Rev. 2.4

Answ. 1. They minde new things rather than true things.

Losse of love to God.2. They take too much worldly contentment.

3. They neglect the meanes of grace, as reading, hearing, and prayer.

4. They change their company for them that are lesse zealous.

5. They looke on the graces of others with envy, or discouragement.

Quest. 5 Why is the love of many growne so cold?

Answ. 1. Because in some it was never hot.

2. Because they see men perfidious, unjust Apostates; so abhorre them.

3. Some looke onely on the evils of men, not their good parts.

4. They finde arguments to coole their love, but none to kindle it.

Quest. 6 Must wee so love Christ, as to hate Father and Mother?Luke 14.26.

Answ. 1. Our love should be so large to Christ, that our love to any other creature should seeme hatred to it.

2. They should see us so slight them in opposition to Christ, that they should thinke we hate them.

3. Though we honour and love them simply, yet we are to hate them comparatively.

Quest. 7 What is the love we owe to our Reverend Preachers?

Answ. 1. A love of Reverence, as they are Embassadors. 2. Cor. 5.19, 20.

[Page 121]2. A love of maintenance, as they are painefull.

3. A love of attention, as they are teachers.

4. A love to stand for them, as they are opposed by hereticks and profane men.

5. A love of piety, to pray for them. Colos. 4.3.

6. A love of courtesie, if wee be able, to invite them home. Acts 16.15.

7. A love of complacency, to delight in them as the excellent ones. Psal. 16.3.

1. Excellent in their function, being the Lords Tribe.

2. Excellent in their gifts of holinesse and learning.

3. Excellent in their imployment, the saving of soules. 1. Tim. 4.16.

4. Excellent in their reward, a great reward. Mat. 10.41.

Quest. 8 How shall we preserve love where we differ in judge­ment and opinion?

Answ. If we agree in the foundation.

1. Observe how godly Ministers doe agree, follow them; some differ in judgement, yet walke in love.

2. Let us looke on the good we see one in another.

4. If we meete, let us conferre of those things where­in we doe not differ.

5. Let us pray one for another, so love may be pre­served.

Quest. 9 How may I gaine more love, and grow therein?

1. Answ. Get the strongest apprehension wee can of Gods love to us in Iesus Christ.

2. Looke on the good that wee see in our brethren, ponder their vertues, cover their infirmities.

3. Labour to feele the comfort of love. Phil. 2.1. How doth love sweeten our pilgrimage? To meete, and conferre in love, to comfort one another in love, makes our presence acceptable, it adornes our profession, and Religion aboundantly.

Sect. 1 First, What Patience is.

THE word signifies sufferance, or forbearance. In patience are three things: First, a promptnesse, or readinesse to beare. Secondly, the act of patience in bea­ring. Thirdly, the duration, which is called long-suffe­ring.

Sect. 2 Secondly, Of the patience of God.

THE patience of God, is his slownesse to anger, his sparing of sinners, and giving them space to repent. Rom. 2.4.

There is patience and long suffering which flowes from his goodnesse: Men dayly doe provoke God, yet he forbeares.

1. Because he would bring men to Repentance. Rom. 2.4. 2. Pet. 3.9.

2. To leave wicked men inexcusable, having so long forborne them.

3. That men might be encouraged, and not despaire: thus God was patient towards Paul, for the example of others. 1. Tim. 1.6.

Sect. 3 Thirdly, Of patience in good men.

PAtience is a gift of God, whereby they beare evils present, and looke for good things absent.

1. It is a gift of God. Iames 1.17.

2. Whereby they beare evi [...]s at Gods hand, being cor­rections, or chastisements: Or at mens hands, being wrongs and injuries.

3. A waiting for good things absent, as the sense of Gods favour, the accomplishment of Gods promises, the consummation of future happinesse; these with pa­tience we doe waite for.

Patience may be farther considered.

• 1. In the contrary to it.
• 2. In the causes of it.
• 3. In the effects.

First, in the contrary of it.

The contrary to patience is fretting, murmuring, de­spairing, cursing.

1. Fr [...]tting, as Hammon, because Mordecai bowed not to him. 2. Murmuring, as Israel for want of water. 3. Despairing, as Cain a [...]d Judas for want of grace; to pray for pardon and patience, to waite for an answer. 4. Cursing, as Goliah, who could not refraine, till hee came wit [...]in the stroke of David; but being impatient, cursed him before he came at [...]im. 1. Sam. 17.

Secondly, consider patience in the Causes of it.

1. Patience arises from the knowledge of Gods Sove­raignty, being perswaded of his disposing things below. Psal. 39.2.

2. From the perswasion of Gods Wisedome, and love, that he will turne the event and conclusion to our good. Rom. 8.28.

3. From hope of glory; Hope makes us patiently to waite. Rom. 8.25.

Thirdly, consider patience in the effects of it.

1. It quiets the heart in the time of trouble, making those things easie, which murmuring, fretting, and impa­tience, doe make irksome and tedious. The same Da­vid that was so vexed at Nabal, was by patience calme at Shemei.

2. Patience makes us to persevere when we finde not the present good we expected; yet by patience we hold out, when others by impatience draw backe.

Sect. 4 Fourthly, Applications to edifie.

1. GOds Patience should lead us to repentance; God is patient towards all, some are bettered by it that have grace, they make a holy use of his gentlenesse and patience; others are licentious, because God deferres his punishmentts, and their hearts are set in them to doe e­vill, so they heape up wrath for themselves. Let us bee wise, and in the sunne-shine of his patience procure our owne peace, get assurance of his favour, that Gods pa­tience may be prolonged, our wisedome commended, and our happinesse established.

2. Admire Gods patience, he came to Adam at the coole of the day, shewing his patience: He spared the old world 120 yeares, hee hath spared us a long time.

3. Let us be followers of God as deare children: hee is a God of patience. Rom. 15.

'Tis the Divell hath great wrath, and his instruments are given to rage. Psal. 2.1. The Saints are commended for their patience: and though wee bee converted, and know God, yet we doe need patience. Heb. 10.

There is a passive obedience to suffer, 'tis patience must helpe [...]s: If we bring miseries on our selves, then wee should exercise griefe; if God lay them on us, then use patience.

Are we troubled in mind? we must be patient, and wait.

Are we scandalized in our names? we must be patient.

Have we lost our goods? we must be patient.

Are our bodies sicke? still we must be patient.

Patience is physick for all maladies, a plaister for all sores, a horse to beare all burthens.

Iob kept his patience and thankfulnesse when he lost all outward things.

4. Here see the misery of the impatient; they are as souldiers without armor, as travellers without shooes, stil they are wounded and pricked: every word makes them take exception, and every small crosse becomes heavy un­to them. Their ignorance and pride workes them more woe than all their miseries, and they vexe themselves more than their enemies can doe. A glasse, or a knife broke, or their dogge kicked, or a scoffe cast on them, tor­ments them, and they are in their mindes in an uproare like the Beare-garden: they are like a sore, ever aking, and must not be touched: they are unfit for the Crosse, and farre from consolation: they cannot enjoy them­selves, and are miserable wheresoever they are; alwaies in danger to be baited with the Crosse, and meete with vexations.

5. Here we may try our selves whether we have at­tained patience. Hath the head aked? or the childe died? or the Customer broke? or the servant proved false? hath some censured, or falsly accused us? have friends proved perfidious? is trading decayed? how doe we be­have our selves? doe we vexe, and fret, and looke to se­condary causes, complain [...]ng of the wickednesse of men, and wish evill to them, and fret at God under the name of hard destiny, ill fortune? doe wee seeke revenge on men, by word, or writing, or law? if we doe, wee are not yet patient.

Patience will make us say, it is the Lord, let him doe what seemes good to him.

Patience opens not the mouth discontentedly, but gra­ciously. Psalme 39.2. Patience blesses God in losse of all: Patience quiets us in God at the worst: 1 Sam. 30.6. Patience makes us, with Saint Stephen, pray for enemies.

Sect. 5 Fifthly, Questions resolved.

Quest. 1 HOw differs the Patience learned by Scripture, and the pati [...]nce learned by Philosophy?

Answ. The Patience the Scripture brings, is a recompence of the study of the Scripture, and is seconded with consola­tion from the promises in the Scripture, and the hope of glory revealed in the Scripture. Rom. 15.4.

Philosophicall patience was sometimes Stoicall, to submit to that is inevitable; they wanted divine consola­tion and sound hope, wanting the ground thereof, the holy Scriptures.

Quest. 2 How large must our patience be extended in respect of wrongs and injuries?

Answ. Injuries are of three sorts.

1. Those small wrongs which doe displease us, 'tis our honour and credit to passe them over. Prov. 9.11.

If small bryers take hold of our garments, let us loosen them gently, and goe on our way.

2. A second sort that doe somewhat harme us in our persons, goods, and reputations; these we may take no­tice of, yet patiently beare them, and forgive them. Iohn 8.49.

A third sort of violent injuries of adversaries, both malicious and cruell; wee may patiently submit to God, yet use meanes by Law, or force of Armes to de­fend our selves.

Quest. 3 How farre should Master and Parents be patient be­fore they correct?

Answ. 1. They should use prayer, example, and instruction a­mongst their servants and children.

[Page 127]2. Distinguish of faults of infirmity, the faults of im­providence, carelesnesse, and obstinacy.

3. Give warning first, and winne them by gentlenes.

4. Use correction with prayer and moderation in the last place.

Quest. 4 How if they be base and vaine people that scanda­lize me; how shall I be patient?

Answ. 1. They have the lesse credit, and will hardly bee be­leeved.

2. It may be, yet they have not learned to speak wel.

3. Be not impatient, but use their accusations and scandalls for preventions.

4. Praises may prove more dangerous than scandalls, they are better that speake evill of us, than they that flatter us, and better to us.

5. Christ was evill spoken of, though an innocent.

6. Our patience will more vexe our adversary, than our returning word for word.

Quest. 5 How if my crosses come thicke one upon another, as Iobs did?

Answ. 1. Time and custome makes fooles patient; get patience timely, and speedily, by resolution, and medit [...]tion; beare all with patience, they come from God; be thank­full for them, because they are medicines; be the more patient and chearefull, because they are steppes to glory.

2. Labour to get a further interest in God, then all shall be supplyed; and we having lost all, may be pati­ent and quiet, because we enjoy him that is better than all: The fruition of God is the maine good, the onely good; matchlesse, changelesse, alwaies, everywhere with us, above all casualties and uncertainties.

3. Be not insensible as a blocke, nor impatient, as with­out faith and hope: be patient as a Christian, that though he be molested be enjoyes himselfe: By patience we pos­sesse our soules. Luke 21.19.

4. Labour for a rectified judgement, looke not with a [Page 128] wrong eye on others prosperity. The Iewes were im­patient to heare the children cry Hosanna, Matth. 21.15. and impatiently murmured at a supposed fault, when Christ went in with Zacheus. Errour in opini­on doth much wrong others, and disquiet our selves; we having blinded eyes, shall have impatient hearts: Igno­rance makes us full of mistakes; we see not good in evill. Our crosses are as Sampsons Lyon, there is honey of in­struction in them; bitter Alloes may prove medicinable.

5. Impatience cures us not, it is not the remedy of a misery, but a procurer of a judgement. The Iewes murmured, and were impatient, their carkasses fell in the Wildernesse. Achitophel and Judas in their impati­ence hanged themselves.

Ezekiel 36.6. Set up a Sessions in the conscience, and let us judge our selves worthy of all the sorrows of this life, and the life to come: thus abasing our soules before God, will breed in us patience and submission in all our afflictions.

7. Meditate in the Law of God continually, search the Scriptures, then we shall learne this lesson, to be pa­tient. Rom. 15.4.

8. Learne Gods providence, he disposes of all things: to be grieved at Gods ordering things, is great impiety; all creatures submit, Man onely disquiets himselfe, and is impatient.

9. Abhorre sinne, the cause of crosses; remember that crosses should prevent sinnes, and make us to forbeare pleasures, and endure troubles the more patiently.

10. By patience the Will of God is [...]one by us, Heb. 10.36. and the promises inherited. Heb. 6.12. Goe on therefore, suffering his will, and waiting with patience for the inheritance.

11. Let our troubles cause us to cry to our Physitian, who will heare us, though not according to our will, yet according to our good.

12. We suffer not alone; the same afflictions, yea, [Page 129] worse it may be, our brethren doe endure. The griefe of the Saints being indifferent, it is the easier borne; if it be great, the glory shall be greater: If it seeme hard, let us blame our tendernesse; most commonly, if it bee long, it is the lighter; if it be violent, it is the shorter: None are exempted; I shall not escape that which never any did before me. God had but one Sonne without sin, but not one without affliction.

13. Looke to Christs comming to Iudgement; then the troubled shall have rest. 2. Thess. 1.6, 7. Be patient therefore, for the comming of the Iudge draweth neare. Iames 5.7, 8.

14. Affect no earthly thing over-much; for we impa­tiently part with that which wee inordinately affected. Jonah too much rejoyced in his Gourd, and David too much affected his sonne, which made the one ex­ceeding angry, and the other cry out, O Absolon my sonne, my sonne.

Quest. 6 How may I have my patience enlarged?

Answ. 1. We must pray more for it, for increase of it; our Reasons, our Arguments, our Rules, and Directions are but as Alder-guns without earnest prayer.

2. Be lesse disquieted at the smaller crosses that dayly befall us: small wheales ake, and small dust flies in our eyes; learne to say, My God will enable me to beare more than these.

3. Looke to the most noble examples, Christ endu­red. Heb. 12. The Prophets are examples. Iames 5.

4. Resolve for the worst, our preparations are as Ar­mour; learne to take up the crosse by stooping for it, as well as beare it, if it be laid on us.

5. Grow dayly lesse and lesse in our owne eyes, then shall we be more patient, and willing to suffer.

6. Be sure that we affect not the praise of men, then disgraces will be lesse irkesome.

Sect. 1 First, what it is to will.

TO will, is to chuse, or refuse, to desire, to wish, or consent. Phil. 2.13. God workes the will; that is, the motions and purposesW [...]lson.: When we doe pray, we do will something (optando) by desiring: when wee will have a servant doe any thing, we will it (jubendo) by commanding. The will is free, and freely wills without compulsion: we will by nature, we will well by grace; we are free to evill, but bound in respect of grace: Will properly belongs to the reasonable creature: ubi non est ratio, ibi non est voluntas: Where there is not reason, there is not will. So much what it is to will.

Sect. 2 Secondly, of the Will of God.

THe Will of God is Essentiall, whatsoever is in God is good: Also the will of God is his decree, Ephes. 1.11. after the counsaile of his will. Rom. 9.15.

We apprehend his will two fold; secret, and revea­led. Deut. 29.29. The secret will of God wee admire as a great depth, Psal. 36.7. which cannot be found outRom. 11.33.. [Page 131] This will of God is free, absolutely free; hee wils with­out interruption, and with delight. Also his will is the rule of Justice, therefore things are just, because he wills them: his will is simple, with one act he wills all: his will is immutable, he alters not by accidents: his will is holy, he is not carried by corrupt reason.

Our thoughts pitch on three things concerning Gods will: The first, what he will doe with us: The second,Note. what he will doe for us: The third, what he will have us to doe: But we should mainely looke to the last, what he will have us to doe; then he will doe this with us, he will make us vessels of mercy; he will doe this for us, he will blesse us here and hereafter.

What hee will have us to doe, is revealed in the Law and the Gospell: In both he wils three things.

1. He wills us all to repent.

2. He wills us to beleeve in Jesus Christ.

3. He wills us to lead a holy life.

The will of God is, that we should repent: Acts 17.30. The word is a returning, a waxing wise, a recove­ring a mans selfe: Repentan e is a change of the minde,Prov. 1.23. [...]zek. 18. a turning from sinne to God: Repentance makes a man come to himselfe; it ma [...]es a man as it were another man, a new man.

The will of God is, that we should beleeve in Jesus Christ: he is lifted up to save beleevers. Iohn 3.16. Ioh. 6.40. By faith we receive him, Iohn 1.12. as our Priest, to satisfie divine justice; as our Prophet, to be taught by his word; as our King, to be subject to his government: faith beleeves him the onely Saviour, the al-sufficient Saviour, a Saviour to me.

The will of God is, that we should live a holy life, es­chewing evill and doing good, separating our selves from wickednesse, and wicked company, dedicating our selves to God and godlinesse, to walke circumspectly, to learne piety, devotion, heavenly mindednes: 1 Thes. 4. [Page 132] This is the will of God, our holinesse. 1. Pet. 1.16. 2. Cor. 7.1.

Sect. 3 Thirdly, of Mans Will.

MAn is so wholly corrupted by the fall, that hee understands not the things of God, 1. Cor. 2.14. and his desires are opposite to Gods will: 1. Pet. 4.2. be­ing spiritually dead, how can he will spirituall things? Ephes. 2.1. God offers grace, men refuse. Prov. 1 25. so that we have by nature no strength. Rom. 5.6. We have no sufficiency to thinke, which is lesse than to will. 2. Cor. 3.5.

Sect. 4 Fourthly, Lessons to edifie.

FIrst, we should labour to know Gods Will.

Secondly, we should endeavour to doe Gods will.

We attaine the knowledge of Gods will,

1. By getting into the estate of grace, and being beleevers: for knowledge is a peculiar gift to such. Matth. 13.11. The Divell blindes unbeleevers. 2. Cor. 4.4. The booke is closed to them. Isaiah 28.11. or if it be opened, they have not judgement. 1. Cor. 2.14.

2. For the desire of it, we must separate our selves, Prov. 18.1. separate from needlesse studies, idle bookes, which are not meate for children, but scraps for whelps; separate from vaine company, excessive worldly busines, carnall pleasures, needlesse journies, let spare houres and vacant time be spent this way to get it.

3. We understand by bookes: Dan. 9.2. Therefore we should search the Scriptures, Iohn 5.39. there is the fountaine of saving knowledge, there we should labour hard. Prov. 2.2, 3, 4.

4. Wee must frequent the faithfull ministry of the word, there we shall be fed with knowledge and under­standing. Ier. 3.15.

[Page 133]5. Be sure prayer be not omitted. Psal. 119.18. wee must cry for knowledge, and call for understanding. Prov. 2.2, 3. pray earnestly for the Spirit promised. Luk. 11.13. that Spirit is the Spirit of revelation. Eph. 1.17.

6. We must labour to be such vessels as knowledge is put into, and get these qualifications.

1. To feare God; for his secrets are revealed to them that feare him. Psal. 25 14.

2. To obey him, then we shal know. Ioh. 7.17.

3. To give up our selves wholly to his service, and to be at his disposing; then wee shall know what is his good and acceptable will. Rom 12.2.

7. We should propound our doubts to them able to resolve us: the Disciples gained knowledge by questio­ning with our Saviour apart: also Expositors, Com­mentaries, Dictionaries are helpes, and as buckets where­by we draw waters out of the Well of knowledge.

We should doe the will of God:

1. Because then we shall differ from Hypocrites, which speake that is good, but doe it not. Matth. 23.3.

2. We shall be like the Angels, which execute the will of God. Psal. 103.20.

3, We shall be the children of wisedome, and differ from fooles: hee that hears, and doth, is as a wise builder that built on a rocke. Matt. 7.24.

4. We shall be honourable, being in affinity to Christ: those that doe his will, he accounts as his kindred. Matth. 12.50.

5. We shall be under the promises.

First, temporall, Isaiah. 1.19. If yee consent and obey, yee shall eate the good things of the Land.

Secondly, spirituall; The Spirit is promised to them that aske, but is given to them that obey. Acts 5.32.

The eternall promise is made to the obedient, Mat. 7.21. He shall enter into heaven that doth the will of God. Romans 2.7. Heaven is for them that by pa­tience [Page 134] doe continue in well-doing.

The manner of doing Gods Will.

1. It must be done speedily: must and haste is for the great King. Psal. 119. I made haste.

2. It must be done sincerely, looking to Gods com­mand, and presence, and reward. Psal. 51.8. God loves truth in the inward parts.

3. It must be done constantly; for the former part of our life yeelds to the latter: If we doe leave our righte­ousnesse, it was but seeming righteousnesse, and wee shall perish in wickednesse. Ezek 18.24. Againe, it is an indignity to the Lord to leave his service; and lastly, we lose the promise which is made to perseverance. Revel. 2.10.

4. Gods Will must be done cheerefully; for we ser­ved sinne with great delight: God is the better Master, his worke and wages more honourable. Secondly, cheere­fulnesse will evidence us to be Gods people, who are a willing people. Psal. 110.3. Thirdly, God accepts the will without the worke, as in Abraham offering Isaac, but never the worke without the will. Fourthly, cheerefulnesse is acceptable, like ripe fruite soone sha­ken, pleasant to the eye and taste. Fifthly, uncheereful­nesse is a diabolicall service, a beastly service; we make them obey with whips, goads, and spurres. Sixthly, there is a speciall command of cheerefulnesse, Deut. 16.14 and a fearefull threat against uncheerefulnesse. Deut. 28.47, 48.

Sect. 5 Fifthly, Questions resolved.

Quest. 1 HAth not Man free will by Nature?

Answ. He hath freedome to will by Nature: but to will well, it is of Grace.

Quest. 2 How is the Will of God free, seeing hee cannot will that is evill?

Answ. Liberty to evill is not from the property, but from the defect of the will.

You said, Ʋbi non est Ratio, ibi non est Voluntas: Quest. 3 Where Reason is not, there is not Will. What say you to Rom. 8.20. speaking of the unreasonable creature, hee saith not of his owne will?

There is will proper, Answ. which onely the creature hath that is reasonable: there is will improper, or metapho­ricall, which the unreasonable creature is said to have, be­ing Inclinatio Naturae, A naturall inclination, called a Will.

Quest. 4 If there be a secret will of God, how doe you know it; if you doe know it, how is it secret?

Answ. We know there is a secret will, Deut. 29.29. but wee know not the secrets of that will; but when it is mani­fested, then we know it either by revelation, or events.

Quest. 5 Are men to looke for immediate revelations in our times, besides, or without the Scripture?

Answ. No; the Scripture is sufficient to make the man of God perfect. 2. Tim. 3.16, 17. If Revelations may be followed as a rule, then they may be written: for others, then comes another Bible, and new Pen­man.

Quest. 6 What motions be agreeable to the Will of God?

Answ. 1. Th [...]se which are agreeable to the written Word. Isai. 59. the last verse. 2. Those which are agreeable to our callings. 3. Those which are circumstantially good for time, and place, matter, manner, and end.

Quest. 7 May we expect all the revealed Will of God in so ma­ny letters and syllables expressed?

Answ. Fundamentall points are for the most part cleare; if not fully exprest by plaine Texts, yet some are to be proved by inferences, sound consequences, and sancti­ [...]ed reasons: The Catholique Church, Sacrament, Trinity, Christian Sunday, and the baptizing of Infants are not proved by letters and syllables, the Preachers Doctrine [Page 136] and his whole Sermon may be very true, yet not in the expresse words of the Text.

Quest. 8 May not Gods children expect to be taught by Angels, or suppose an Angell or Angels appeare in some shape, or light, and speake by voyce; may it not be Gods Will manifested this way?

Answ. We must submit to Gods Ordinance, and not expect or receive another meanes. Dives in hell had a devil­lish disposition, and hee would crosse Gods Ordinance, to leave Moses and the Prophets, and to have his bre­thren instructed by one that came from the dead. Peter, not an Angell, must instruct and teach Cornelius. Acts 10. Philip, not an Angell, must preach to the Eunuch. A [...]ts 8. In former time God spake by his Prophets; in these last dayes by his Sonne. Note. Heb. 1.1. All merit be­longs to his Priestly Office, all Doctrine to his Pro­pheticall Office, and all efficacy to his Kingly Office: As Prophet he taught personally in the dayes of his flesh, being among us: when he ascended on high, hee gave gift [...] to men, (not Angels) to the gathering of his Saints, and edifying of his body. Ephes. 4. And men, (not Angels) are Embassadors to reconcile us to God. 2. Cor. 5.19, 20.

First, What is meant by grace.

Sect. 1 THE Grace of God is either his free grace, 2. Tim. 1.9. which was before the world, called the good [Page 137] pleasure of his Will, Ephes. 1.5. or the effects of his fa­vour in our Iustification and Sanctification. Rom. 5.15. 2. Pet. 3.18. To have the grace and favour of God, is to be accepted. Luke 2.22. Iesus grew in favour with God, id est, was accepted. Gen. 4.4. God had respect to Abel. Gen. 6.8. Noah found grace in the eyes of the Lord, hee had Gods favour shewed him. There is Gods grace to­wards us, and Gods grace in us; the first in his owne breast, the other we have by donation; the first is his grace, love, and good-will, the other the gift of his Spirit, regenerating, changing, and sanctifying; the first is the Cause, the second the Effect: Of the former I intend, Gods grace and favour to us.

Sect. 2 Secondly, How to attaine the sence of Gods Favour and grace.

WE must know that his favour is free, Hosea 14. [...]. and none can give to him first. Rom. 11.35. yet we are to use meanes for our owne good, that wee may get some evidence to our owne soules that wee are in his favour.

1. We must have respect to knowledge.

2. We must labour for faith.

3. We must looke to our course of life and conver­sation.

• 1. That we avoide evill.
• 2. That we doe good.
• 3. That we suffer and beare the crosse.

First, we must have respect to knowledge;Knowledge. for the ig­norant are no favorites, but rebells; Hosea 4.1. and though they be Gods creatures, yet they are excluded from Gods favour, Isai. 27.11. and shall feele Gods vengeance. 2. Thes. 1.8.

Ignorance is not the mother of devotion, but the mo­ther of errour, Matth. 22.29. the mother of blood-shed, [Page 138] Acts 3.17. the mother of blasphemy, persecution, and oppression, 1. Tim. 1.13. the mother of filthy lusts. 1. Thes. 4.5.

Faith.Secondly, those who are in favour with God, must be beleevers: Without faith wee cannot please God. Heb. 11.6. Unbeleefe brings Gods displeasure, and they are so farre from favour, that they are cast into the lake of fire. Revel. 21.8.

Thirdly, we must looke to our course of life and con­versation, in both active and passive obedience.

First, in avoiding evill; wee must shunne the love and affection to sinne.Evill avoided. God favours not, but hates them that love iniquity. Psal. 11.5. Wee must also take heed that we doe not flatter our selves in sinne. Deut. 29.19. Take heed of forgetting God, Deut. 32.19. Take heed of all unrighteousnesse: Rom. 1.18. These sinnes bring wrath, and are contrary to Gods Nature;1. Pet. 1.16. Rom. 7.12. He is a holy God: contrary to his Law, a holy Law: contrary to his Ho­nour. Rom. 2.23.

Secondly, something must be done if we will find and feele the favour of God.

1. We must humble our selves; this way Manasses found favour. 2. Chron. 33.12, 13.

2. We must pray earnestly. Dan. 9.22.

3. Be often and serious in thanksgiving. Psal. 69.30.

4. Get our hearts broken. Psal. 51.17.

5. We must reforme and amend our lives. Isai. 1.17.

6. Doe good, and distribute. Heb. 13.16.

7. Use a Mediator for favour. Acts 12.20.

Thirdly, something must be suffered: Sufferings are two-fold, the sufferings for the Church, and the suffe­rings of the Church: The sufferings for the Church are for expiation, or confirmation; of expiation, so Christ onely suffered, to satisfie Iustice, to pacifie wrath, to purge and clense us from sin. Heb. 9.26. Sufferings for Confirmation, were the sufferings of the Martyrs; o­thers [Page 139] were strengthened by their death.

Sufferings of the Church are chastisements or tryalls, these are internall or external: internall, as Sathans buffe­tings, or trouble of conscience, because of transgressions, or else because of desertion: externall, are in body, or name, or goods.

To have sence of grace and favour in Martyrdome.

1. We must get assurance our persons are accepted.

2. We must looke to our calling to suffer.

3. Have a care we trust not in our selves.

4. Be sure the cause be good and warrantable.

5. Labour for fit qualifications, as patience, and bold­nesse, and prayer for adversaries, hope of glory, cheere­fulnesse, and perseverance.

In chastisements and tryals.

1. We must not slight them, nor be Stoicall.

2. We must strive against fainting. Heb. 12.5.

3. We must not make desperate conclusions. 1. Sam. 27. 1. Psal. 31.22.

4. We must not use unlawfull meanes; as to goe to Witches, &c.

5. Trust not in the meanes too much with Asa.

6. Fret not, nor murmure, but be silent. Psal. 39.9.

7. Limit not God meanes or time to deliver. Psalme 78.41.

These are Negatives: Adde these affirmatives.

1. Returne to him that smites. Isaiah 9.13.

2. Powre out a prayer to God. Isaiah 26.16.

3. Be more zealous. Revel. 3.19.

4. Learne to pitty others. Heb. 4.15.

In Sathans buffettings to keepe the sence of Gods favour,

1. Pray earnestly.

2. Labour to see your unsufficiency.

3. Being pricked and restlesse, looke on Gods suffi­ciency. 2. Cor. 12.7, 8, 9, 10.

In desertions,

• 1. Resolve to walke by saith. 2. Cor. 5.7.
• 2. Prize favour above all things. Psal. 63.3.
• 3. Waite patiently for the Lord. Psal. 40.1.
• 4. Expect consolation. Isaiah 54.8.
• 6. Resolve to cleave to God. Iob. 13.15.

Sect. 3 Thirdly, how we may know we are in the favour of God.

1 BY our Vocation: those he favoured before time, he calleth in time: Rom. 8.30. He calls them to ho­linesse here, 1. Thes. 4.7. and glory hereafter. 2. Thes. 2.14.

2. He manifests himselfe and his will to those hee favours. Matth. 16.17. He gives them the Spirit of reve­lation, Ephes. 1.17. whereby they perceive those myste­ries which are hid from the world. Matth. 13.11. Iohn 15.15.

3. The mollifying of the heart, is a token of his fa­vour. Rom. 9.18.

Sect. 4 Fourthly, how is the sence of Gods favour preserved?

1. BY our esteeme and prizing his favour.

2. By our carriage, in regard of relation to him.

Quest. 1 How may I know I esteeme Gods favour, and prize it at an high rate?

Answ. 1. By the streame of your thoughts, for our thoughts runne on that we doe esteeme. Psalme 119.127, 128.

2. If we oppose Gods favour against mans malice, the one swallowes the other.

3. Our esteeme appeares by our desires, Canticles 1.1. We desire tokens of his love and favour.

4. We lament the losse of his favour. Psal. 77.10.

5. We receive his favours humbly, as of favour.

6. We desire nothing which stands not with his favor.

7. We keepe and use his blessings as favours.

[Page 141]8. We will not breake with him for others favour.

Quest. 2 How may I obtaine this esteeme?

Answ. 1. Consider the excellency of it: Gods favour is the happinesse of Angels: How happy was Adam in Para­dise when he enjoyed it? how happy were the Martyrs that felt it? how comfortable are our lives when wee do taste it?

2. Consider the necessity; we cannot be strong to performe duties, nor patient to beare crosses without it: the Divels are nimble and active, potent and vigilant; but what good doth all this to them, they wanting Gods favour? it is this which addes wings unto our duties, and is as oyle to our soules. Nehem. 8.10.

3. Consider the benefit of Gods favour; it makes us presently happy, and like to the angels in heaven, it makes us accepted; the sence of Gods favour quickens our spirits, enlarges our hope; hope makes us industri­ous, we hope for perseverance, and goe on comfortably. The perswasion of Gods favour, is as the great wheele that moves all the rest; it is so beneficiall, that it is better than life, excelling life; being a peculiar, and durable, o­ver-topping all miseries, and bringing to all felicity, to our full satisfaction at last in heaven, where the beames of his favour will make us glorious.

Lastly, his favour is preserved by our carriage, in re­gard of our relations to him: we have relations to him divers wayes.

• 1. As he is a King. Matth. 5.35.
• 2. As he is a Master. Col. 4 1.
• 3. As he is a husband. Hosea 2.19.
• 4. As he is a head. Ephes. 5.23.
• 5. As he is a husbandman. Iohn. 15.1.

First, as he is a King, and we his subjects.

1. We are to rejoyce in our King. Psal. 149.2.

2. To keepe his lawes, labouring to know them, and justify them to be good, by loving them, and obeying them.

[Page 142]3. We must fight his battailes.

4. We must keepe the Kings peace:

• By yeelding to others in some cases. Matth. 17.27.
• By gentle answers. Iudges 8.3.
• By endeavouring to be like minded. Rom. 15.5.

Secondly, as he is a Master, we owe to him

• 1. Reverence, both inward and outward.
• 2. Faithfulnesse, both serving our time, using his ta­lents for his owne advantage, and doing all his workes after his owne minde.

Thirdly, as he is a husband united to us:

• 1. We should diligently observe his nature.
• 2. Humbly acknowledge his free grace that tooke us, who had neither beauty nor dowry.
• 3. Expresse duty to his commands from our love.
• 4. Affect him with content and satisfaction.
• 5. Labour to imitate him as we are capable.
• 6. Endeavour to be cheerefull with him and before him.

Fourthly, as he is a head, and we members:

• 1. To acknowledge both life and wisedome is from him.
• 2. Follow his directions, let the head be guide.
• 3. Confirme to his death and resurrection.
• 4. Harme not, but love the poorest member.

Fifthly, as he is a husbandman:

• 1. Take heede of barrennesse.
• 2. Labour to abound in fruit. Iohn 15.8.
• 3. Let your fruit be seasonable. Psal. 1.3.
• 4. Let your fruit be lasting. Psal. 92.14.

Sect. 1 First, What glory is.

GLory is excellency, dignity, honour, splendor; as the Crowne on the head, as the light to the world: we may see it by contraries and comparisons.

1. By contraries: so darknesse is opposed to glory, for light is glorious: Weaknesse is contrary to glory, it is strength is glorious and honourable: Also shame and death are contrary to glory; but nothing more than sinne, for that deprives of glory, of endowments and ex­cellencies, which we had originally. Rom. 3.23. or thus we are by sinne deprived of the glory of Communion with God, of acceptance, and by desert deprived of the glory of heaven: sinne brings on us that which is con­trary to glory; as weaknesse, sicknesse, shame, death, and darknesse.

2. We perceive glory by degrees: there is the glory of the Morning, the glory of the Moone, the glory of the Sunne: The Starres differ in glory, men differ in digni­ty and glory. So much what glory is.

Sect. 2 Secondly, Of the glory of Creatures.

WE may consider the creatures, either celestiall or terrestriall: the celestiall are the Angels, or the heavens; the heavens either invisible or visible, and ele­mentary, [Page 144] as is above our heads with their ornaments.

1. Of the glory of Angels; the Lord is the God of glory, Acts 7.1. and these doe stand as his hoste round about him, and the raies of his glory shines on them, and makes them exceeding glorious: These Angels have sixe wings, with two wings they cover their faces, not able to behold Gods glory; with two they cover their feete, so that we that are mortalls cannot behold their glory; with the other two wings they flie with a glori­ous swiftnesse. They are said two have foure heads, and the one is as a man, for they are most honorable for wisedome; the other as a Bull, for they are glorious for strength; the third is as an Eagle, for they have a glori­ous expedition and celerity in their messages: the fourth head is as a Lyon, for they have a glorious courage.

2. Of the glory of the invisible heavens: It out­strips our conceits, capacities, and inventions. Tis 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; 'tis 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, pur [...]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 [Page 146] 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 g [...]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 r [...]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.

[Page 147] 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 tis 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. Tis 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 diligentlyPervestigari. 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 [Page 148] 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 [...]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 our outward contentments faile, yet wee will seeke Gods glory, and serve him.

Sect. 1 First, What is meant by Hoasts.

THe word is a Military word: many Souldiers make an Hoast: Sabaoth is an army, and the army [Page 149] being well ordered, is not onely exercitus an Hoast; but also ornatus, it is an ornament; when the Souldiers keep their ranke, there is a comlinesse: so then an Hoast is an ordered multitude fit for imployment.

Sect. 2 Secondly, Why God is called, The Lord of Hoasts.

HE is so called because he is the soveraign Lord over all: the Creatures are in beautifull order at his command. Gen. 2.1. He finished heaven and earth with all their Hoasts, and they continue to this day, and are his servants. Psal. 119.91.

Sect. 3 Thirdly, which are his Hoasts.

1. IN generall all creatures; God is the great generall, and all creatures are his hoasts to execute his will. Gen. 2.1.

2. In particular, Angels are his hoast: Gen. 32.2. The Angels met Iacob, and he said, This is Gods Hoast. Psal. 103.21. Blesse the Lord all yee his Hoasts. 1. Kings 22.19. The Hoasts of heaven stand round about the Lord: These are exercituum Caelestium, heavenly Soul­diers.

3. The Sun, Moone, and Starres are his Hoast. Deut. 4.19. Herein Manasses transgressed. 2. King. 21.3. This is Gods Hoast to serve us, we are not to serve them.

4. Men are his Hoast: Exod. 12.41. The same day departed the armies of the Lord from the Land of E­gypt, the same day, in the body of the day, openly: for God had said to Moses and Aaron; Bring out the sons of Israel according to their armies, Numb. 33.3. Exod. 6.26. 1. Sam. 17.45. Goliah railed against the hoast of the living God.

5. The unreasonable creatures are his hoast, as Frogs, Lice. Exod. 8. So Caterpillars, and Cankar-wormes, Grashoppers, &c. are his hoast.

Sect. 4 Fourthly, Questions resolved.

Quest. 1 WHich is the chiefe hoast of God?

Answ. The Angels, these are his royall hoast; one of them in a night slew 185000 men. 1. Kings 19.35. Wisedome and strength are for the warre: and these sol­diers are admirable for wisedome, 2. Sam. 14.20. and ex­cellent for strength. Psal. 103.20. God hath of these two myriades: twice ten thousand. Psal. 68.17. Twice tenne thousand thousands. Dan. 7.10. For number they are numberlesse. Heb. 12.22.

Quest. 2 God is said to be the God of peace: Heb. 13.20. Rom. 16.20. how is he then the Lord of hoasts?

Answ. He is the God of peace to his Church, yet the Lord of hoasts for his Church. A Prince may be at peace with his owne subjects, yet at warre with his and their ene­mies: Hee is the Lord of Hoasts, yet with us, Psalme 46.7.

Quest. 3 Is warre lawfull, or no?

Answ. Yea, it is lawfull; for God directs them concerning warre: Deut. 20. and approved a Stratagem of warre. Iosuah 8.4, 5, 6. compared with verse 18. Abraham re­scued Lot by warre; and the Judges of Israel saved the people often by war: God is stiled a man of war. Exod. 15.3. Iohn Baptist taught souldiers to cast away their violence, not their weapons: there are the Lords battells, 1. Sam. 18.17. therefore warre is lawfull.

Quest. 4 How came warres first into the world?

Answ. By the fall of Adam corruption came into our hearts, and from mens lusts came warres. Jam. 4.1. Caine was the first builder of Cities: Gen. 4.17. and no doubt the wicked would not onely defend themselves, but offend the godly; and the godly must labour to defend them­selves from Nimrod and his fellow hunters: and after the flood the sword was put into the hand of the Magi­strate [Page 151] to shed the blood of the murtherer: and as he must looke to the Fold within, so he must looke to the Wolfe without, and as a nursing father, preserve his people from forraigne invasion. We ghesse thus warres begunne.

Quest. 5 What is required of us as we are Christian Souldiers?

Answ. 1. That we put on the whole armour of God.

2. That we prepare to be assaulted.

3. That we turne not our backes on Sathan, for there is no armour for the backe.

4. We should be couragious; it is for the Lord, and for our salvation that we fight for.

Quest. 6 How must I fight with my enemies?

Answ. With the flesh and the world I must fight flying. 2. Tim. 2.22. Flie the lusts of youth, 2. Pet. 1.4. flye the corruptions of the world: but with Sathan I must fight with resistance: James 4.7. 1. Pet. 5.8. with both e­nemies I must fight praying. Ephes. 6.18.

Quest. 7 What may I learne from this, that a Christian is a sol­dier?

Answ. 1. That our whole life is a warrefare.

2. Idle and delicate persons are no good Christians.

3. We should not be entangled in our affections with earthly contentments.

4. He that flyes at scoffes and reproaches will never fight to blood.

5. Ignorant persons are untrained, and unfit for ser­vice.

6. We must walke in our places and keepe ranke and order.

7. We must labour for unity, for united forces are strong.

8. We must follow our leader and great Captaine, Je­sus Christ.

Sect. 5 Fifthly, Applications to edifie.

1. THis shewes the Soveraignty and Majesty of the Lord of Hoasts, who excels as head over all; all Creatures in heaven and earth are subject unto him.

This Lord of Hoasts differs from all other generalls.

1. They command a few, he commands all.

2. They command onely men and beasts, as horses and elephants: he commands windes and seas, thunder, and tempest; yea the divels.

3. They command a little time; he for ever.

4. They cannot preserve an hoast made to their hand: he makes his hoasts and keepes them.

5. They command for him; he is independant.

6. They often command unjustly; he alwaies justly.

2. Miserable is the condition of all naturall men which are not reconciled to the Lord of Hoasts: hee the soveraigne Lord is against them, they may feare he will send one of his hoast to punish them: they may feare the fire will destroy them, the water drowne them, a beast goare them, their meate choake them, the tile-stone kill them, the iron weapon slay them, and all creatures warre against them.

3. We should admire his wisedome that orders the multitudes of his armies, and causes them to keepe their appoynted places, and imployes them for their severall uses.

4. There shall be deliverance on mount Zyon, for the Lord of hoasts is with them, they shall not alwaies lie under the oppressor.

5. We are to bow and bend our hearts and soules to this high and absolute Lord: his infinite greatnesse and soveraignty requires a sutable subjection and submission.

6. We should seeke to him who is the Lord of hoasts, to goe with the armies into the field, that hee will be [Page 153] with them, and make them wise in counsaile, and valo­rous for his cause, that he would crowne them with vi­ctory, and spread his owne praises, by using instruments to suppresse the pride of the enemies, and by spreading his Gospell.

7. Let us in all the victories we heare of, that are for the Churches welfare, give God all the honour and glory that we are able, by looking beyond the instru­ments to the Lord of hoasts, that imployes them. The horse may be prepared for the battaile, but salva­tion is of the Lord; therefore to him let us bow, and worship, and acknowledge his right hand, and say, the Lord hath triumphed valiantly, to him let us sing, it is the Lord of Hoasts to whom wee should give the glory and the praise, as we have a patterne. Exod. 15. Judges 5.

8. Here is comfort against Principalities and pow­ers, the mighty enemies of our soules, the Lord of Hoasts is with us, mighty to save, through him we shall doe valiantly.

Sect. 1 First, what an Idoll is.

AN Idoll is an unlawfull representation of a false God; an Idoll is a resemblance, figure, or shape: the making of an Idoll of a false, or Image of the true [Page 154] God: either molten, carved or painted, is unlawfull, for no man ever saw his shape,Deut. 4.15. Isai. 40. if it be to make us to mind God, tis condemned, Exod. 32.8. and God was displea­sed, 1. Cor. 10.5.

Sect. 2 Secondly, How men doe make God an Idoll.

TIs impossible to turne the essence of God to an I­doll, but men are said to make God an Idoll in imagination, and in conversation; in imagination, that conceive of God to be like an Idoll, that thinke God will doe neither good nor evill: that God sees not, Zeph. 1.12. Ezek. 9.9. Psal. 94.7. they could conceive no other­wise of an Idoll.

Men make God an Idoll in his worship.

1. When they prepare not their hearts, nor fit their affections for his presence; they could doe no other­waies, were they to come before an Idoll that could take no notice of their hearts.

2. When all their religion is in the Temple, there they leave their God: if they served an Idoll in the Temple he could not see their behaviour in their houses, nor have they communion with him at home, these men carry themselves as if God were an Idoll, only setled within the walls of the Temple. This is indeed the principall, but not the sole place of Gods worship.

3. When men invent wayes to worship God: and fol­low their owne devices and imaginations, they make God like an Idoll which cannot direct his worshippers, but they will teach him how he must be served; they could doe no more to an Idoll.

In conversation men make God an Idoll.

1. When they say it is in vaine to serve God, and to walke humbly before him: that thinke God will not re­ward his servants, they could thinke or say no more of an Idoll, which receives all and gives nothing.

[Page 155]2. When men commit horrible sins in secret, were God an Idoll they could doe no more, as if he would ne­ver call them to a reckoning.

3. That opposes the godly and persecutes them: were God an Idoll then they might trouble his servants with­out feare or danger.

4. When men scrape together aboundance of wealth by wicked meanes, then on their sicke bed they thinke by some dead workes to satisfie for all; as if God were an Idoll that for a few scraps of that is evilly gotten, would be dumbe for ever.

5. When men forsweare themselves and call God to witnesse to a lye: were he an Idoll that could not see their abomi [...]ation, nor be revenged, they could doe no more against him.

Sect. 3 Thirdly, Their punishments that doe thus make God an Idoll.

1. GOD hath a base esteeme of them, 1. Sam. 2.30. those which despise him shall be despised, they shall find him no Idoll but a living God, when they fall into his hands, Heb. 10. and a seeing God when he sets their sins in order before them, Psal. 50.

2. They thinke he sees not; he punishes them with blindnesse, Isai. 6. so they have eyes and see not, they come to his worship with no more preparation, then to come before an Idoll; and goe away with no more bles­sing then if they had bin before an Idoll.

3. They will bring in humane inventions into his wor­ship, and prescribe rules out of their owne braine, he re­jects all their services, and makes them loose all their cost and paines, and tells them their worship is vaine, Isai. 1. Isai. 66. Mat. 15.

4. They sinne freely as if he were an Idoll; God lets them alone, throwes the raines on their necks, so they [Page 156] being let alone, doe live most abominably, and fill up the measure of their sins,Note. and heape up wrath thus God ab­hors them, and gives them over to spirituall judgements; he accepts not their services, he reserves wrath for them, and reserves them for wrath; this is their punishment, it is most bitter.

Sect. 4 Fourthly, Questions resolved.

Quest. 1 HOw is it said an Idoll is nothing?

Answ. It is nothing in comparison of a God, it is some­thing for matter and forme; it is nothing for divinity, it it nothing, that is spoken in contempt: it is an empty foo­lish vaine fiction, it is good for nothing.

Quest. 2 Where did idolatry first begin?

Answ. It is likely from the brood of Cain it did first arise; Cain he left the true God and his service, and it is pro­bable he would worship somewhat.

Quest. 3 Why did the Jewes so often fall to idolatry.

Answ. 1. Mans nature is very prone to that sinne, therefore God gave the second commandement to restraine us.

2. They being mingled with the heathen, learned their waies, and were inticed by their example.

3. Sometimes their Princes were idolaters, then they turned for feare.

4. The idolaters had glorious deckings of their Ima­ges, this did moove the carnall to be wonne.

5. The zeale of idolaters to cut their flesh, and burne their children, was powerfull to allure them.

Quest. 4 What is the best prevention of idolatry?

Answ. 1. To be truly informed of the nature of God, that we may give to him divine worship; and not to them which by nature are no Gods. Gal. 4.8. Ignorance is the mother of idolatry not devotion.

2. Consider Gods law, negative and affirmative; ne­gative, hee forbids all divine adoration to be given to [Page 157] Creatures, Exod. 20.4. whether in heaven, as the Sunne, Moone, and Starres, Deut. 4.17. or the Angels, Re­vel. 22.9. or any Terrestriall creature whatsoever: Affirmative, Gods Law bindes us to worship him, and him onely, Matthew 4.10. to call upon him in the day of trouble, Psal. 50.15. it is the Lord of hoasts must be worshipped, Zach. 14.17.

3. Consider the judgements have befallen idola­ters.

1. They are punished in their soules with blind­nesse, and a reprobate sence, Jsaiah 6. Romans 1.24.

2. They are punished first or last in their bodies, God lets in the enemy, Iudges 5.8. Iudges 10.14, 15.

3. In the life to come they are shut out of heaven, 1. Cor. 6.9.

4. To prevent idolatry, we should shunne their so­ciety, and converse with them onely by constraint and necessity, not to choose them for lodgers in our houses, but wee are to abhorre them as vessels in whom is no pleasure, and to manifest our detestati­on as wee have power in our hands, Deut. the 13.6, 7, 8, 9, 10, &c.

5. Te endeavour to give God a spirituall and sincere worship, by these meanes idolatry will be pre­vented.

Quest. 5 How shall I give God a spirituall worship and ser­vice?

Answ. 1. Prepare to come before him, Psal. 26.6.

2. From the helpe of Gods spirit to worship him.

3. From the inward affections, spiritually.

4. Lively, fervently, cheerefully.

Spirit and life is required in the service of the living and true God.

The contrary is.

1. To come carelesly without reverence.

[Page 158]2. To performe spirituall duties only from a naturall carnall heart.

3. To give only an externall worship.

4. To performe the duty with deadnesse, coldnesse, and lumpishnesse.

Sect. 1 First, What it is to conceive.

THe word signifies, a gathering things together: to conceive is to apprehend; conceptions they have co­pulations: By the way we may observe, unlesse Gods spirit doe joyne with our spirit, our conceptions will prove but abortives or monsters: The foundation of the right conceiving of God must be by a better spirit then our owne, and by better light then nature affoordes us. To conceive is to apprehend, to roule in our minds, and to conclude to understand, & in some measure to know.

Sect. 2 Secondly, How we must not conceive of God.

1. VVE must not conceive him out of the Trini­ty of persons, as the Turkes doe.

2. We must not conceive of him after any bodily shape, as the Anthropomorphits did.

3. Nor conceive of him shut up in the Circle of hea­ven: as some kinde of Atheists doe.

4. Nor a God all made of mercy as some ignorant persons doe.

[Page 159]5. Nor all of Iustice as some despairing persons doe.

6. Nor as a God regardes not what is done here be­low, as some doe that deny his providence, Ezek. 8.

7. Nor as a forgetfull God, Psal. 10.8.

8. Nor must we conceive of a multitude of Gods as some heathen did.

9. Nor of a superiority or inferiority in the Trinity, in respect of essence or time.

10. Nor must we conceive of God, as of a thing we can comprehend in the scantling of our thoughts or ima­ginations.

Sect. 3 Thirdly, How we may aright conceive of God.

1. VVE must indeavour to conceiue of him, as an infinite essence in Trinity of persons.

2. We must conceive of him in his attributes, as ab­solute, incomprehensible, eternall, immutable, invisible, omnipresent, &c.

3. We must conceive of him as a God that will become unto, through a mediatour; in himselfe he is a consuming fire, Heb. 12. last: through Christ we have acceptance, Heb. 13.15.

4. We must conceive of him as good, gracious, loving, mercifull, a God hearing prayers, Psal. 65.2. delighting in prayers, Prov. 15.8.

Sect. 4 Fourthly, Questions resolved.

Quest. 1 HOw can we conceive of him who is invisible.

Answ. We conceive of our owne soules, that they are and have being, yet we see them not, we conceive not of God in his perfection, yet a little portion we know of him, and see him as Moses, Heb. 11.

Quest. 2 How can we conceive of him who is incomprehensible.

Answ. We conceive him to be, as hee hath revealed him­selfe: [Page 160] we conceive of him with admiration, adoration, subjection, divine reverence, &c.

Quest. 3 God hath appeared to the eyes of men in someMay we not conceive of him in some shape? shapes, and representations. Ezek. 1. Dan. 7?

He appeared to the capacity of his servants, yet forbids adoration to any shape. Deut. 4.

Quest. 4 Christ saith, the Father is greater than hee: and Saint Paul saith, God is Christs head: is there not superiority in the Trinity?

Answ. It is spoken in regard of Christs humanity, else hee and the father are one.

Quest. 5 Did the Fathers in the old Law know there was a Tri­nity?

Answ. They did: Isaiah writes of Trinity. Isaiah 61.1. and David. Psal. 33.6. The learned Rabbins speake of it.

Quest. 6 What false gods have men conceived of to worship and serve?

Answ. Some have worshipped and made gods of the hoast of heaven. 2. Kings 21.3. The Persians worshipped the Sunne, the Syrians worshipped Ashtaroth, the Phi­listims Dagon, the Moabites Chemosh, the Amonites Moloch, the Egyptians a Calfe, the Babilonians an Idol named Bell, the Athenians Appollo, Carthage worshi­ped Iuno, the Ephesians Diana, the Moores the gover­nours of their Countrey, the Papists the Virgine Mary, the Indians (it is said) doe worship the divell: all men doe worship something.

Quest. 7 How comes there such a mistake in the world?

Answ. 1. Man naturally is in darknesse, and stumbles at stocks and stones.

2. Man naturally is foolish, and beguiled with pictures, and bables, and Images.

3. Man naturally is sensuall, and desires first to see, then to worship.

Sect. 5 Fifthly, Applications to edifie.

1. THis shewes it is hard to conceive aright of God when we doe pray.

2. There must of necessity be some competent mea­sure of knowledge in a true Worshipper.

3. Let us alwayes minde Christ our blessed mediator when we come to pray.

4. We should come with all reverence we can unto the Lord, and labour in our prayers to conceive of him, as he hath revealed himselfe.

5. So let us conceive of God that we move towards him, and desire after him: Prayer is a compound of hea­venly graces; if ever we apprehend Gods favour in an espec [...]all manner, if ever we have rapture of Spirit, joy, the light of Gods countenance, or strong assurance, it is in prayer.

Sixe reasons why we should meditate on the workes of God.

1. BEcause his workes doe shew forth his power, Rom. 1.20. and his glory. Psalme 19.1. By steppes we ascend from the creature to the Creator, and so gaine knowledge of him.

2. It is a duty to search out the workes of God, and cheerefulnesse is required in the duty. Psalme 111.2.

3. Because Gods children should differ from wicked men, who regard not the workes of the Lord. Isai. 5.12.

4. There is danger of ruine and destruction, if men regard not Gods workes, Psal. 28.5, 6.

5. Examples goe before us of the godly that have [Page 162] meditated of Gods majesty, and of Gods workes: as in the booke of Iob at large, and David. Psal. 145.5. This is a true signe and mark of a wise man: Psal. 92. there it is negatively set down, an unwise man wil not consider; and 'tis affirmatively set downe, Psal. 107.43. who is wise, he will observe these things.

6. God hath made his workes for this end, that wee should behold them Isaiah 40.26. and have them in re­memberance. Psal. 111.4. Thus we shall be able to ex­alt God in our hearts, and declare his workes to others; so God will be glorified, others edified, our soules much delighted, and a weighty duty discharged, and God will recompence us with revealing his loving kindnesse to us. Psal. 107.43.

Sect. 1 First, who made all things.

THe maker of all things is God: it is his preroga­tive to create. Gen. 1.1. God made heaven and earth. Col. 1.16. his workes are visible and invisible.

1. Creation is a worke of the whole Trinity.

2. All was made by the power of his word.

3. In wisedome all was made.

First, creation is a worke of the Trinity: as appeares.

1. The Father created, Ephes. 3.9. who created all things by Jesus Christ.

[Page 163]2. The Sonne created. Colos. 1.16. Heb. 1.10.

3. The Holy Ghost created. Iob. 26.13. Iob. 33.4.

Secondly, all was made by his word: Gods word is either, first substantiall, or secondly written, or thirdly operative: Though God made all by his substantiall word, yet that is not meant, when he saith, let there bee this, or that; for the operative word was in time, the substantiall word was eternall:Psal. 33.9. the word was a willing things to bee, not a sounding of syllables: so that with­out toylsomnesse, with great facility God created all things: he spake the word, and it was done.

3. In wisdome all was made, Prov. 3.19. Jehova sapi­entia fundavit terram, statuit coelos intelligentia. Psal. 104.24.

1. God makes the creatures without sence: these are superior: as the light, the firmament, and ornaments of heaven: as Sunne, Moone, and Starres: or inferiour, as the seas, earth, trees, and plants.

2. He makes the s [...]nsitive creatures, as beasts, fishes, and fowles: then the reasonable creatures, man and wo­man: Some creatures have matter and forme and gene­ration, as men: some no generation, as the heavens, and sunne, &c. some have distinct formes without matter, as Angels: some are bodies without immortall spirits, as beasts: some are immortall spirits without bodies, as Angels: some are immortall spirits and bodies, as men.

Sect. 2 Secondly, Whereof God made all things.

HE made all things of nothing: to create, is to pro­duce something out of nothing, to worke with­out materials, Heb. 11.3. the things we see, were not made of things which did appeare.

Sect. 3 Thirdly, The time when all things were made.

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 [Page 166] 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.

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.

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,Mark. 8.38 excellent for beauty,Acts 6.15 excellent for strength,Ps. 103.20 ex­cellent for wisedome,2 Sam. 14.17. excellent for swiftnesse: being said to have wings, to declare their swift motion, celeri­ty, & ex [...]edition.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 [Page 170] 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 natures.

2. That they are holy, pure, and perfect.

3. That they willingly doe service to the heires of salvation. Heb. 1. last verse.

4. We are to pray for the protection of Angels, and in thanksgiving to praise God for them.

We should be like the Angels.

1. To rejoyce at the conversion of sinners. Luke 15.

2. To reverence the divine Majesty like the Angels, who cover their faces before him. Isai. 6.2.

3. To stand ready prest to execute the will of the Lord, as the Angels doe, Psal, 103.20, 21.

4. To execute the will of God for the manner as the Angels doe; with cheerefulnesse, with sincerity, without wearinesse.

4 Consolation in Angels readinesse.Fourthly, here I gaine comfort in respect of the An­gels, five waies.

1. In respect of the Angels readinesse: they doe stand before the face of God, ready to receive a commission to take vengeance on the enemies of the Church, or to doe some service for the heires of grace: from which number I exclude not my selfe.

2. I have comfort in respect of solitarinesse: when like Iacob I am alone, then the blessed Angels are with me: Iacob had the presence of Angels, being without humane company: Faith is the evidence of things not seene: my comfort is, I beleeve this, though I see it not with my bodily eyes.

[Page 171]3. Comfort in respect of my owne weaknesse; the Angels are supporters, and as nurses to uphold me, and keepe me from dangers.

4. Comfort in respect of contempt; if worldlings contemne me, yet God honours me, and the Angels guard me, and I can oppose them, and despise their con­tempt with this honour.

5. Comfort, though evill spirits of the worst nature doe maligne me, yet the good Angels which are of the best nature, are with me, and for me.

Sect. 2 Secondly, of their number.

THe Hoast of Angels is exceeding many: twice ten thousand, or two myriads: Psal. 68.18. they can­not be numbred, because they are innumerable. Heb. 12.Applications.

1. The glory of God is in the multitude of his hea­venly hoast: this requires my admiration.1 Admiration

2 Innumerable are with us,2 Consolation though the like for num­ber be against us: this requires consolation.

3. When I goe hence, I shall have aboundance of so­ciety with these innumerable Angels:3 Expectation. this cals for my expectation.

Sect. 3 Thirdly, of the office of Angels.

THeir Office is to stand before God, and to execute his will. Psal. 103.

1. The Angels are imployed in praising of God. Isai. 6.3. Psalme 103.21.

2. The Angels are imployed about man-kinde, in the way of punishment, or doing good.

First, in the way of punishment to wicked men.

1. To blinde them that they cannot see. Gen. 19.11.

2. To stop them that they cannot goe. Numb. 22.26.

3. To slay them that they cannot live. 2 King. 19 [...]5. Acts 12.

Secondly, the Angels doe good to the godly.

1. They defend from dangers, Psal. 34.8.

2. They comfort in troubles. Luke 22.23.

3. They encourage in duties. 2. King. 1.15.

4. They reveale hidden misteries. Daniel 9.22, 23, 24.

5. They carry their soules to heaven Luke 16.22.

Sect. 4 Fourthly, divers errors concerning Angels.

1. SOme held there were no Angels at all.

2. Some tell the Hierarchie and orders of An­gels, so fall to errors and fancies, not having their ground from the Scriptures.

3. Some held Angels were to bee worshipped: [Page 173] Colossians 2.18. confuted Revelations 22.9. See thou doe it not &c.

4. It is said the Indians paint the Angels blacke, because themselves be so; but they be Angels of light.

5. Some make them their mediators to pray for them: confuted 1. Tim. 2.5. There is one God, and one mediator, the man Christ Iesus.

Sect. 5 Fifthly, how Christ is called Angell. Mal. 3.1.

1. ANgels are neare God: Christ is nearer being God.

2. Angels are beloved: Christ is more beloved.

3. Angels are glorious: Christ is more glorious.

4. Angels give glory to God: so doth Christ. Ioh. 7.18.

5. Angels have appeared in humane shape: so hath Christ.

6. Angels have brought us comfort: so hath Christ.

7. Angels are called servants: so is Christ. Jsaiah 42.1.

8. Angels are the sonnes of God: Iob 1. so is Christ. Matth. 3.

9. Angels have freed us from enemies: 2. King. 5. so hath Christ. Luke 1.

10. Angels are beautifull, Act. 6. last verse: so is the Lord Christ. Psalme 45.

11. Angels are very happy: so is Christ blessed for ever. Rom. 9.

12. Angels love the elect, and guard them: Christ loved the elect, and dyed for them.

Sect. 1 First, of the divers waies heaven is taken for.

1 THe aiery region we breath in, is called heaven, & the things which live in the aire, are said to be of hea­ven: the Clouds of heaven,Dan. 7.1 [...] the windes of heaven,Dan. 7.2. the Fowles of heaven.Mat. 13.32

2. The elementary heavens, where the Sunne, and Moone, and Starres are. Gen. 1.17.

3. The Imperiall heavens, where the Angels are, Mat. 6.9. called the third heaven. 2. Cor. 12.2.

4. The visible Church. Matth. 25.1. Rev. 12.7.

5. God himselfe. Luke 15.21. Luke 20.4. Dan. 4.26.

6. A great height is called heaven. Deut. 1.28.

Sect. 2 Secondly, Of the clearenesse of the Heavens.

IT is the elementary Heavens I now thinke upon; they are for clearenesse and purity compared to molten glasse. Iob 37.18. And the blewnesse of them to our view, is because of the farre distance betweene the eye and the object.

Sect. 3 Thirdly, Of the height of the Heavens.

HEaven is the Throne of God, Matth. 5.34. and Thrones are on high. Solomon had staires to ascend to his Throne, because he sate as Judge above the peo­ple. 1. King. 10.18, 19. So Gods Throne is on high: The Heaven is high above the earth, Psal. 103.11. as the large circumference to the little Center: the distance is very great; men may ghesse at it, but not certainely conclude how farre it is.

Sect. 4 Fourthly, Of the largenesse of the Heavens.

THE Heavens for their largenesse are said to bee spred out. Iob 37.18. Psal. 104.2. Ier. 51.13. The largenesse may be demonstrated three wayes.

1. By a visible apparision; for wee can see on our Ho­rizon but halfe of the Heavens. In the Moneth of March, when the Sunne riseth at 6. and sets at 6. wee then may make a tryall.

2. By an Astronomicall relation, or Geometricall collection, the Earth is large, yet it is but as the Center to the Heavens circumference.

[Page 177]3. By a divine conclusion, Heaven is the dwelling of the great God, and the receptacle of the Saints. Psal. 2.4. Iohn 14.2. Therefore the visible Heavens bee large, though not so large as the invisible.

Sect. 5 Fifthly, Of the firmnesse of the Heavens.

THey are called Firmament for stability: Psal. 19.1. Our bodies are generated and soone corrupted, but the Heavens continue to this day. Psal. 119.90, 91.

Sect. 6 Sixthly, Of the motion of the Heavens.

THe earth is fixed and hath foundations, Micha. 6.2. and hangeth on nothing, Iob 26.7. but the heavens have a yeerely, monethly, daily revolutions: Astrono­mers hold an opinion of divers sphaeres; the neerest is the sphaere of the Moone, the next where Mercury is, the 3. hath Ʋenus, the 4. the Sunne. the 5. Mars, the 6. Iu­piter, the 7. Saturne, the 8. the other Starres, the 9. Compasses the rest, and turne about every day: this is above common capacity; but certainly the earth turnes not round as meat on a spit, but is fixed and stands still and the heavens are in motion.

Seventhly, Of the heavens dissolution or redintegration.

AT the last they shall waxe old as doth a garment, Psa. 102.27. and at the last day shall passe away with a noise, 2. Pet. 3.10. and be folded up as a booke or role, Isa. 34.4. He [...]. 1.12. and shall be disolved. 2. Pet. 3.12. the Angels have forme, not matter, so are ever­lasting: [Page 179] we have matter and forme, generation and cor­ruption: the heavenly sphaeres have matter and forme of long duration, but not for ever, whether they shall be annihilated or redentigrated; whether brought to no­thing or refined and remaine with the earth, as monu­ments of Gods eternall power and wisedome: I am ignorant of it, and leave it to them more wise to judge.

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.

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.Cōsiderations 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.

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, keep [...]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.

Sect. 5 Fifthly, the opperation of the Sunne.

IT workes in the heavens, in the aire, in the earth, and water.

In the heavensHeavens. it conveighes light to all the inferiour Orbes: as the Moone and Starres.

It heates the aireAire. 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.

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 yeerely knowne, and by many Foxe told.

Conclusions.Secondly, the cause of the Eclips is the interposition of the Moone betweene the Sunne and the Earth.

1. As the Moone hinders for a time the light of the Sunne, so inferiour things Eclips our joy, and hinder grace, though for the present they are sensible objects, and have a kind of luster and beauty on them.

2. If those we shew favours unto shall at any time disparage us: remember the Sunne is Eclipsed by the Moone, notwithstanding all her light is from it recei­ved.

3. Let me learne to recompence injuries with favours: the Moone darkens the Sunne: but the Sunne con­veyes light to the Moone, and makes it bright and glo­rious.

Conclusions.Thirdly, the Eclips is but a short time.

1. We perceive blessings best by their want: how wel­come is the light unto us after we have beene a little de­prived of it.

2. How good is God in giving so excellent a Crea­ture as the Sunne, and keeping the use of him from us [Page 185] not every day nor weeke, and never but a short time.

3. The darknesse at the death of Christ was not an or­dinary Eclips from the sixth houre to the ninth: from 12. to 3. of the clocke, Mat. 27.45. The Sunne was then long hid.

1. As ashamed of their great wickednesse.

2. Or darkned because the Sunne of righteousnesse was Eclipsed.

3. Or to shew the darkenesse was to come on the Jewes, this Eclips was more then ordinary.

Fourthly, how men doe looke on the Eclips.

We looke on it not so much with an eye ascending as descending, by a bason or pot of water men use to looke upon it.

1. As the beholding what is done above,Conclusions. is to looke in another Element beneath: so I am not to looke up into Gods secret counsell for my predestination: but des­cend into my heart whether it be regenerated and chan­ged, as men looke on the dyall, not the Sunne, to know the time of the day.

2. When the Sunne is bright shining, men take no e­speciall notice; but in the Eclips, they then are prying, and observing, consulting, and talking: so is it with a Christian, if by mutable accidences he be Eclipsed of his excellency for a time, then the cause is pryed into, and he is most spoken of.

3. I looke in water below to see what is done in hea­ven above: I looke to my baptisme with water, and there s [...]e my remission by that which water signifies, which is the blood of Christ: I looke downe there is mans bap­tisme, I looke up there is Gods baptisme, I see below what is done above.

4. The pot of water which gives me a demonstration, can give me a clensing: so the same word that gives me light and discerning, can give me a clensing & refreshing.

[Page 186]5. To looke on the Eclips, I doe not with a direct view, but through a Cipresse or five, or by a pot of wa­ter I looke with a descent view, all wayes are by secon­dary meanes: so in divine mysteries I must use the pro­spect of the word, the teaching of the Minister, and learne by experience in use of meanes.

6. As it is with him that despises a secondary meanes, but gazes on the Sunne in the Eclips, doth dazell his eyes and perceives not so clearely, as another that uses secon­dary helpes: so he that will have immediate revelations and infusions, sliting the ministery, proves not so sound in judgement as others who use the meanes.

Sect. 1 First, What Light is.

LIght is either uncreate or created: the uncreate light is God, and in respect of his Majesty, bright­nesse and glory, wisedome and knowledge, he is called light:2. Ioh. 1.4, 5. ( [...]) God is light.

The created light is 1. naturall, 2. metaphoricall, 3. supernaturall, 4. glorious.

1. Naturall, such was the light before the Sunne and the Moone,Gen. 1.14. Genesis 1.3. or the light that is in the Sunne, Moone, and Starres, called lights.

2. Metaphoricall is the light of reason and understan­ding, Ioh. 1.8.

[Page 187]3. Supernaturall is the light of grace, when God shines into our hearts giving us saving knowledge, 2. Cor. 4.6. this inward light hath outward manifestation by godly actions, which are called light that shines among men, Mat. 5.16.

4. The light of glory is the estate of glorified soules in heaven; there the Saints are said to be in light, Col. 1.12.

Sect. 2 Secondly, What the Light was, which was before the Sunne.

THe learned have divers opinions of it; one thinkes it was a spirituall light, another thinkes it was the Element of fire, a third thinkes it was a bright cloud, a­nother that it was a dispersed light put after into the Sunne, another thinkes it was a great light which could not bee beheld now whole, but after disper­sed.

A light it was, but how it moved, how it was placed, the scriptures are silent; we may be too curious to search, and take great paines to lose our labour.

Quest. 1 Seeing the light is from the Sunne, how could there be three dayes before the Sunne?

Answ. First; there is a primary cause of the light, and an instru­mentall, the primary cause is God, he can give light to the day without the instrument.

Secondly, we must distinguish betweene the creation and the gubernation of the world: in the first creation God made a light to divide the day and the night, in the gubernation of the world the Sunne doth give the light.

Quest. 2 What is the benefit of naturall light?

Answ. First, it discovers things in their formes, dimensions, and colours.

Secondly, it cheares and comforts the creatures here below.

Theeves doe hate the light, and those which have sore eyes doe shunne it, and Owles and Bats doe hide themselves from it.

Theeves doe hate the light, not simply but accidental­ly, because it discovers their evill deeds; and sore eyes are weake, and cannot behold that they rejoyce in: the Owles and Bats are night birds, and though they shun the day-light, yet they like the moone-light.

Thirdly, light is for action, wee worke in the light: in the darke we are unfit for action, and like the Egypti­ans sit still.

Object. Some workes are done in the darke, as thefts, murders, and adulteries.

Answ. The workes of darknesse are the baser workes, the ex­cellent workes are done in the light.

Quest. 4 What is the benefit of the vicessitude of light and darknesse; and the change of the day and night.

Answ. 1. The night makes the day more pleasant to us when it comes. 2. The night drawes men to a constant rest­ing, both they and their servants. 3. The wild beasts by night seeke their prey. 4. By this meanes time is mea­sured.

Sect. 1 First, of the brightnesse of the Moone.

FOr brightnesse, shee is called light; Gen. 1.16. and is said to be faire, Cant. 6.9. and is often mentioned [Page 191] with the Sunne, Gen. 37.19. Deut. 4.19. 2. King. 23.5. and is said to walk [...] [...] her brightnesse. Iob 31.26.

This brightnesse may be considered foure waies.

• 1. It is an inferior brightnesse.
• 2. It is a brightnesse usefull and seasonable.
• 3. It discovers onely grosse things.
• 4. The nearer the Sunne, the darker to the earth.

First, it is an inferiour brightnesse.

The Sunne is the greater, the Moone is the lesser light. Gen. 1.16. Cant. 6.9.

Five considerations from this inferiority.

1 First, there are degrees of light, so there are degrees of Grace: at first conversion we are as the morning-light, partly darke, and partly light: Prov. 4. thus we are light as the morning: then we proceed to bee faire, as the moone. Cant. 6.9. Thus wee goe from strength to strength, Psal. 84.8. by degrees we are strengthened in faith, Rom. 4.20. and doe grow in grace, 2. Pet. 3.18. daily encreasing more and more. 2. Pet. 3.18. At last wee come from grace to glory, to the spirits of just men made perfect, Heb. 12.24. then shall wee shine as the Sunne in the kingdome of our father. Matth. 13.43.

2 Secondly, inferiority is not an annihilation; the Moone is a light, though inferiour to the Sunne: I must not censure my selfe to be no Christian, because I am of an inferiour ranke; a man may be a free-man, yet not an Alderman; a Souldier, yet no Captaine; the foote is of the body, though not so honourable as the hand. I de­sire to be thankfull for the gifts bestowed on me, and to be contented with my owne condition, and with mode­sty to looke on them; excell me in striving against en­vy and discouragement.

Thirdly, inferiors doe make their superiors to appeare more honourable the light of the Sun is the more glori­ous being compared with the moone: The people com­pared with Saul, made his tallenesse and height to ap­peare [Page 192] more obvious, The spies were as grashoppers be­fore the sonnes of Anaak: my littlenesse doth honour my superiours greatnesse, my government of my family honors the Kings government of whole Realmes: my teaching of my family honors my preacher, that tea­ches a whole congregation: Thus honoring my superi­ours in judgement and practice, they will shine on me with protection and doctrine, and my littlenesse makes their greatnesse appeare, and I give them honour for con­science sake.

4 Fourthly, Inferiour things are not to be despised, the Moone though an inferiour light is not despised: but of men desired, some are little ones, but must not be despi­sed, Matth. 18. men may have inferiour gifts yet honest hearts; I must love them for their sincerity, and not de­spise them for their inferiority. Benaiah was honorable though he attained not to the first three, 2. Sam. 23.23. I desire to honour all Christians, and not to despise the least of them, and so to reverence great ones which doe beare Gods Image, that I may not despise little ones as though they had none of his Image.

5 Fifthly, there is variety in Gods workes, inferiour and superiour argues variety, and variety argues wise­dome. There is variety of parts in my selfe, there is vari­ety of faculties and members in me: In heaven, earth, and seas, there is variety, to fill me with delight, to raise me to meditation, to teach me to admire and say, O Lord how wonderfull are thy workes, in wisedome haste thou made them all.

2. The brightnesse of the Moone is usefull and seaso­nable.

Things are beautifull in their season, water to the thir­sty, and the Moone in the night, I may learne from the Moone to be usefull, seasonably, and to take the opportu­nities offered me to doe good in them: to give and for­give, to beare and forbeare, to speake and to bee si­lent, [Page 193] seasonably, makes me like a tree planted by the rivers of water that bringes forth his fruit in due sea­son.

Thirdly, the Moone discovers onely grosse things.

The estate of nature is as the Moone-light, the estate of grace is as the Sunne-light: of wicked men it may be said: Nescierunt neque intellexerunt, they know not,Psalme 82.5. nor understand, but of the godly we may say, Blessed are your eyes, for you see, Mat. 13.16. The Moone light dis­covers houses, trees, and beasts. The light of the Sun dis­covers in his beames the smallest moates.

3. Considerations from hence.

1. I must labour to get out of a naturall condition, and I must pray for that blessed spirit of God which doth convince; that seeing my misery, I may rellish the mercy of God, O how sweet is mercy to a selfe condemning broken hearted sinner.

2. By this I know God hath given me a better light then my owne, which I have by nature; I once thought that if I abstained from grosse sinnes; (made knowne to me) as blasphemy, murther, adultery, theft, &c. it was a great matter, but being farther convinced, I see idle thoughts and idle words to be offensive evills, I see that omissions of good duties is dangerous, and am troubled not onely for my ill disposition, but for my indispositi­on, want of zeale for God, want of sorrow for other mens sinnes, not shunning the occasions of sinne, it dis­quiets me since the Sunne of righteousnesse hath appea­red on my horizon.

3. Those which cannot see trees, nor houses, nor mountaines, have not so much as Moone light, some­times it is so darke in the aire, that men cannot see their hand held up before them. Some men want the light of grace, and of nature, and reason, these men are darknesse Ephes. 5.8. and walke in darknesse, Ioh. 8.12. and their wages is (in Tenebras exteriores) it utter darkenesse, [Page 194] from the estate of darknesse, the worke of darknesse, and the wages of darknesse, O Lord deliver my soule.

Fourthly, the nearer the Moone is to the Sunne, it is darker to the earth.

The Moone being nearer, the Sunne is the brighter above, but darker beneath: So the nearer my soule is to God, the more it is bright upward, and of a heavenly disposition: God shining on mee my glory is reall, though invisible to others: my light and life being with God, men may looke on me, as one not to bee desi­red without forme or beauty: so they looked on my Sa­viour; Isai. 53.2. to some he was vailed, yet to some hee was revealed: So it is with Christians, the world sees their infirmities and afflictions, but there is a bright side they see not;Exod. 25.5. there is a curious Arke, though co­vered with Badgers skinnes: the world sees the blacke side, but not the best side; they cannot see invisible things, till they have obtained faith. Let me bee light to God, though darke to the world: when God shines on me, then am I bright upward, and then I re­semble his light as the drop doth the Ocean.

The Moone more remote from the Sunne, is bright downeward; so the lesse portion of grace, and the more remote from God, the more welcome to the world: It is my Lord Esau, though prophane; and Agrippa, and Bernice are seene with great Pompe, Absolom and his foote-men, Belshazzar and his Captaines, and Concu­bines, Herod and his royall aparrell have terrene glory; yet these are remote from the Sunne of righteousnesse: Oh that I could neglect that splendor is had, with a neglect of communion with God: Let mee never bee so shining toward the earth, that I may bee darke to­wards heaven: Let me not flatter for favour, nor feare contempt; but let me draw neare to God, that he draw­ing neare to me, the raies of his light shining on me, shal make me both honourable and satisfied.

Sect. 2 Secondly, of the Moones borrowed light.

• 1. THe light of the Moone is received.
• 2. The light of the Moone is communicated.
• 3. The Sunne lending his light hath not the lesse.

Sect. 3 Thirdly, of the Moones blacknesse and blemishes.

• 1. THe blemishes are reall.
• 2. The blemishes are apparant.
• 3. They are continued and remaining.

First, the blemishes are reall, not feigned, or imagina­ry; so are the blemishes of my soule true and reall ble­mishes; I am really guilty and polluted, and neede a reall satisfaction by Christ, and a reall renovation by Gods holy Spirit.

Secondly, the Moones blemishes are obvious and ap­parant, so are the sinnes of Gods people apparant to him, Psalme 90.8. and apparant to others, as were the sinnes of David and Peter: apparant to our selves. Psal. 51.5.

Lord let my iniquities be forgiven, and my sins co­vered; not from thy omniscience, (that is impossible) but from thy judiciall view: Lord looke not on my sins to take vengeance; and let me so looke on the apparant [Page 197] faults of others, that I forget not to looke on their appa­rant graces.

Thirdly, the Moones blemishes are continued; so are the blemishes of the regenerate. St: Paul had a law in his members: these Canaanites are left for our exercise; perfection is for the next world, here we are as the Moone with blemishes.

Sect. 4 Fourthly, Of the Moones mutation.

LIke the English people, she ever changes her forme and shape, and hath a diverse light, sometimes like a bow, and sometimes like a globe; she is called [...]: when she is new and seemes horned, she is [...], be-in halfe at the full at eight daies old, she is [...], when there is doubt of the full roundnesse, she is [...], shining at the full, going from the Sunne she hath hornes toward the East; comming toward the Sun, her hornes be toward the west: the side toward the Sun is alwaies the bright side.

Sect. 3 The fifth branch is, of the Moones gubernation.

HEr Regiment is over the waters, a moist govern­ment: the flood and ebbe is according to the en­crease and wane of the Moone: what power she hath on our braines or blood exceedes my knowledge: but this is plaine, the Moone drawes the Ocean, as the Adamant doth the Iron. At new moone and full moone the tide is highest.

Sect. 1 First, Of the time of their creation.

THe Starres were created in the beginning of time, in the fourth day of the world. Gen. 1.16.

1 1. The Starres are ancient, yet usefull: they do keepe their vigor and brightnesse to this time: to teach mee, if I live to be old, to flourish in my age, to keepe my vigor and zeale.

2 2. The fourth day after the creatures beganne to come to order, then the Starres were made; to teach me this, that at the first I am but a confused Chaos; then comes conviction as the first light; but when I come towards perfection, & endeavour to separate my affections from my sinnes, and there is a Firmament of heavenly min­dednesse in my upper region, now there is knowledge, and judgement, and sanctified reason set up by the [Page 202] Lord to shine orderly in my hemisphaere, as the Sunne, Moone, and Starres.

3 Before the fourth day there was a light for the day, but none for the night: Now lights are made for the dark, to teach me now there is no time, but I should behold Gods workes: I may in a darke night see the army of heaven above my head, and so take occasion to praise my Creator.

4 The fourth day were Lights made, there was light be­fore, but now more excellent and durable lights: Let my last workes be my best, and my progresse be such that my conclusion be most excellent and honourable.

5 The fifth day the Starres were made, now if a man be within doores, there is a Candle: if he go forth, there is Starre light, God loves the prosperity of his creatures; day and night have we externall light from Heaven: I desire a perpetuall spirituall light from the God of Heaven.