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: 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 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 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 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. 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 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.

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. 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. Temporall things are next us, and wee are too much led by Sence and Appetite; like Eſau, wee will 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 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 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.

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 Immutability is.

THe word ſignifies a Conſtancy; it is to be without change, or alteration: where Immutability is in 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 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 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, 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 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 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, 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 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 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; 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 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 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 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 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 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.

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.

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 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.

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.

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.

Thirdly, heare is matter of exhortation, to goe to God 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.

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 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.

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 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 gods Pſal. 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 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 change James 1.18., and to bring a man to a holy frame of heart and life John 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.

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 troubles Pſal. 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, 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 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 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 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. 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 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 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.

Of the the life of Nature.

The life of Nature is exerciſed about ſuch things as the ſtrength of Nature can act: All men attaine not to the ſame operatio • s, nor is the ſame man alwayes alike: ſome men excell others in their actions, and the ſame man excells himſelfe in time by exerciſe and experience. This naturall life is exerciſed in the ſeverall faculties of the ſoule, as Underſtanding, Will, Memory, and Affections. Some by ſtudy and induſtry attaine to the knowledge of the heavenly Spheares, and celeſtiall Orbes whi h we doe call Aſtronomy. Some have knowledge of the terreſtriall Globe, which is called Geography: Theſe ſay, that the World is divided into foure parts, Africa, Aſia, Europe, and America. Some attaine to Arithmaticke, others to Muſick inſtrumentall and vocall, and excell the melodious birds: Some attained to Printing after they had long uſed Writing. Firſt men wrote on aſhes with the Finger, as ſome report; then on barks of Trees with Knives, then on ſtones with Iron, then on Parchment with Canes, laſtly, on Paper with quills. Their Inke at firſt was the juyce of a Fiſh, then the juyce of Mulberries, then they uſed Chimney-ſoote: now men uſe Gumme, Gaules, and Copperas. Man in this life of Nature acts on the Stage of this World divers acts of Wiſedome, Art, and Invention; many Martiall inventions, and warlike exploits; rares Cures in Phyſick, and ſhews great cunning in Navigation; policy in governments, curious Art in Workmanſhip, profoundneſſe in Rethoricke, deepe Arguments in Logicke; I give a Compendium, it requires a Volume.

Of the life of Grace.

The life of grace none live, but thoſe that are quickned from a ſpirituall death. Epheſ. 2.1. Naturall men are ſpiritually dead: When God converts a ſoule, hee puts a new life into it; that now a man lives to God intentially, ſpiritually, and conſtantly.

1. Intentially, a man intends and purpoſes to live to God, whoſe ſervant he is. 1. Cor. 6.20.

2. Spiritually; this life of grace is godly and religious, holy, heavenly, and ſpirituall. Rom. 8.1. This life of grace makes them ſpirituall minded and affected, ſpirituall and heavenly in duties, as in prayer, hearing, reading, and receiving the Sacraments, &c.

3. Grace makes us to live to God conſtantly; againſt this life of grace hereſies, nor afflictions, nor pleaſures can prevaile: Acts 11.23. they cleave faſt to the Lord. A man that lives to God, would not change the condition thereof with a worldly man, though he were a Lord, or Prince. This life of grace is a life of knowledge, which doth change him: 2. Cor. 3.18. A life of joy, which doth ſtrengthen him: Nehemiah 8.10. A life of hope, which doth purge him. 1. John 3.3.

This life of grace is moſt excellent, moſt honourable and moſt comfortable.

1. Moſt excellent in conveyance, they have it derived from Chriſt: He is the fountaine from whence ſpirituall life comes: Prov. 12.26. Pſal. 16.3. It is the life of the moſt excellent perſons. This life makes Gods children excell others; others live onely a life of nature, but they live a life of grace; they have grace to reſtraine them, grace to renew them, grace to comfort them, grace to ſtrengthen and quicken them.

2. The life of grace is moſt honourable: Two things doe bring honour, one, to doe that is hard; the other, to doe that which is profitable. Hee that lives a life of grace, doth hard things; he ſubdues himſelfe, workes out his ſalvation, increaſes dayly his aſſurance, edifies his brethren, and in this imployment is honourable. He that lives to God, is one of his ſervants, hath admittance into his favour, is beautified with graces and vertues, ſuch honour have his Saints.

3. This life of grace is moſt comfortable; the comforts of naturall men are but as the light of the Moone, inferiour at the beſt, and alwayes mutable. Thoſe which doe live to God, are neare him, and the light of his countenance ſhines upon them: And hence it is, that they have more joy than worldly men. Pſal. 4.7. They have communion with God, this makes Heaven joyfull; their actions are godly, and be as ſeeds of joy; they are the moſt comfortable people, and have the greateſt grounds of joy; they have a ſweet poſſeſſion, and a large reverſion.

Of the life of glory.

The life of grace ends in a life of glory: the people of God ſhall be glorious, and ſhine in the Kingdome of their Father. This life is called Eternall life. Marke 10.30. Iohn 3.16. This life the Scriptures reveale; we are to beleeve it as an article of our Creed, we beleeve everlaſting life: were there not ſuch a life, the profeſſors of the Goſpell, and the Martyrs had beene of all others moſt miſerable. 1. Cor. 15.19. The Heathen Poets gheſſed at it, comparing it to the Elizean fields.

This life of Glory is a bleſſed life, having the enjoyment of God the chiefe good, the onely good: There is joy, pleaſures, riches, reſt, bleſſed company; there is no interruption of happineſſe, no ſinne, no ſickneſſe, no want, no ſorrow, no teares: 'Tis a glorious life.

Sect. 3 Thirdly, Of the Life of God.

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

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

Sect. 4 Fourthly, Applications to edifie.

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

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

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

3. To take heed we provoke him not to wrath; hee is not as the dumbe Idols nor as the eareleſſe magiſtrates, he is the living God, lively to pierce into our hearts to finde our faults, and lively to puniſh us; '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 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 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, 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.

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.

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 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 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.

1. The objects of Gods love.

The objects of Gods love are, firſt, Chriſt: ſecondly, the Elect.

Firſt, Chriſt; Iſai. 42.1. His ſoule delights in Chriſt. Matth. 3.17. In him he is quieted, well pleaſed; he onely pleaſes him.

Secondly, in Chriſt he loves the Elect: Coloſ. 3.12. They are beloved ones, elect, and beloved.

2. The liberty of Gods love.

It is free; no cauſe in us, no cauſe out of himſelfe.Benevolentia. Hoſea 15.5. I will love them freely.

3. The extent of his love.

It was large and great. Iohn 3.16. So God loved the world. 1. Iohn 3.1. Behold what love, behold it with admiration, with acclamation, with gratulation: To love them dead in ſinne, Epheſ. 1.2. To love enemies, Rom. 5.10. To thoſe that did manifeſt enmity by evill workes. Coloſ. 1.21.

4. The duration.

It is an everlaſting Love. Ier. 31.3. Troubles deprive us not of his love, Pſal. 91.15. for hee will be with us. Infirmities cannot quench his love; for he will ſpare us. Mal. 3.17. Death cannot ſeparate us from his love. Rom. 8.38, 39.

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. 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. 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.

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 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 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.

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.

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 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, 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 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.

8. We will not breake with him for others favour.

Queſt. 2 How may I obtaine this eſteeme?

Anſw. 1. Conſider the excellency of it: Gods favour is the happineſſe of Angels: How happy was Adam in Paradiſe when he enjoyed it? how happy were the Martyrs that felt it? how comfortable are our lives when wee do taſte it?

2. Conſider the neceſſity; we cannot be ſtrong to performe duties, nor patient to beare croſſes without it: the Divels are nimble and active, potent and vigilant; but what good doth all this to them, they wanting Gods favour? it is this which addes wings unto our duties, and is as oyle to our ſoules. Nehem. 8.10.

3. Conſider the benefit of Gods favour; it makes us preſently happy, and like to the angels in heaven, it makes us accepted; the ſence of Gods favour quickens our ſpirits, enlarges our hope; hope makes us induſtrious, we hope for perſeverance, and goe on comfortably. The perſwaſion of Gods favour, is as the great wheele that moves all the reſt; it is ſo beneficiall, that it is better than life, excelling life; being a peculiar, and durable, over-topping all miſeries, and bringing to all felicity, to our full ſatisfaction at laſt in heaven, where the beames of his favour will make us glorious.

Laſtly, his favour is preſerved by our carriage, in regard of our relations to him: we have relations to him divers wayes.

1. As he is a King. Matth. 5.35. 2. As he is a Maſter. Col. 4 1. 3. As he is a husband. Hoſea 2.19. 4. As he is a head. Epheſ. 5.23. 5. As he is a husbandman. Iohn. 15.1.

Firſt, as he is a King, and we his ſubjects.

1. We are to rejoyce in our King. Pſal. 149.2.

2. To keepe his lawes, labouring to know them, and juſtify them to be good, by loving them, and obeying them.

3. We muſt fight his battailes.

4. We muſt keepe the Kings peace: By yeelding to others in ſome caſes. Matth. 17.27. By gentle anſwers. Iudges 8.3. By endeavouring to be like minded. Rom. 15.5.

Secondly, as he is a Maſter, we owe to him 1. Reverence, both inward and outward. 2. Faithfulneſſe, both ſerving our time, uſing his talents for his owne advantage, and doing all his workes after his owne minde.

Thirdly, as he is a husband united to us: 1. We ſhould diligently obſerve his nature. 2. Humbly acknowledge his free grace that tooke us, who had neither beauty nor dowry. 3. Expreſſe duty to his commands from our love. 4. Affect him with content and ſatisfaction. 5. Labour to imitate him as we are capable. 6. Endeavour to be cheerefull with him and before him.

Fourthly, as he is a head, and we members: 1. To acknowledge both life and wiſedome is from him. 2. Follow his directions, let the head be guide. 3. Confirme to his death and reſurrection. 4. Harme not, but love the pooreſt member.

Fifthly, as he is a husbandman: 1. Take heede of barrenneſſe. 2. Labour to abound in fruit. Iohn 15.8. 3. Let your fruit be ſeaſonable. Pſal. 1.3. 4. Let your fruit be laſting. Pſal. 92.14.

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 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 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 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 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.

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 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 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.

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.

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: 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 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.

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 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, 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. ( 〈 in non-Latin alphabet 〉 ) 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.

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.

Concluſions.

1. God is the cauſe of cauſes: Hee is not tyed to ſecondary meanes: he can giue light without the Sunne.

2. God makes a ſeparation betweene light and darknes, ſometimes they meet, but alwayes do ſtrive to ſeparate: ſo ſhould the ſonnes of light ſeparate from Infidels and Idolaters: true Profeſſours ought to be Separatiſts, not to ſeparate from publicke aſſemblies in the reformed Churches, but from the corrupt ſociety of thoſe who walke in darknes.

3. God is the moſt excellent tranſcendent light. Firſt, other light was made, but he is uncreate. 2. This light gives way to darknes, God is not capable of any Eclips. 3. This light is common to all, but God is enioyed of a peculiar people. 4. This light diſcovers outward things, but God diſcovers inward ſecret things.

4. Chriſtians ſhould walk as the children of the light; with the children of light. For them,

Firſt, as children of the Light.

1. Take heed of ſleeping in ſecurity: ſleeping is for the darke and for the night. 2. Take heed of ſtumbling in groſſe ſinnes and errors, becauſe we have received light, ſleeping and ſtumbling are for the darke. 3. As the children of the light we ſhould, firſt labour to diſtinguiſh betweene good and euill, truth and falſhood; becauſe we have the light. Secondly, to be chearefull and comfortable: tis the light breeds comfort. 3. To be diligent and induſtrious: when the light comes, men awake and ſtir and are actiue. 4. Let our light ſhine before others, let us not be like thoſe which carry it in a darke-lanthorne: our light ſhould direct others, and heate them, and diſcover the truth to them, and reioyce them, and quicken them,

Secondly, we ſhould walke with the children of light.

1. With them to ſeperate from Idolaters, Hereticks, and prophane men.

2. Joyne with the children of the light, delight in them, and ſeeke their good alwaies: ſay of them, as Ruth to Naomy: Thy God ſhall be my God; where thou dyeſt I will dye.

3. Walke in their way, though they be few, though they be deſpiſed, deſire to ſhare with them here and hereafter:

Thirdly, we ſhould walke for the children of the light.

1. If we have any authority or power, let it be exerciſed for their good.

2. If we have any gifts of learning, knowledge, or memory, or courage, or prayer; uſe all for their edification and encouragement, direction, ſafety, and comfort.

3. As we are able, let us hinder all accuſations againſt them, and remove all falſe imputations laid upon them.

4. Let us ſo order our lives and carriage towards all, that they may not be diſgraced becauſe of us, or upbraided by our faults.

5. If we have wealth, let us releeve and ſuccour them, and refreſh them in an eſpeciall manner, becauſe they be children of light.

6. We ſhould be of like affection towards them in all their troubles, to be troubled for them, in all their comforts to rejoyce with them; humbling our ſelves for their miſeries, praiſing God for their proſperity, then are we for them indeed.

7. If we be called, we ſhould ſuffer for them: there are ſufferings of expiation, ſo Chriſt onely ſuffered; his ſufferings are ſatisfactory, and are meritorious to take away ſinne: our ſufferings are for confirmation of the truth, and for the good of the Church; for the people of God we muſt endure, not onely words, but blowes, yea death it ſelfe, that our example may confirme the truth, and manifect the power of religion, and holy love. So much of the light.

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 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.

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.

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 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.

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.

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, ſeaſonably, makes me like a tree planted by the rivers of water that bringes forth his fruit in due ſeaſon.

Thirdly, the Moone diſcovers onely groſſe things.

The eſtate of nature is as the Moone-light, the eſtate of grace is as the Sunne-light: of wicked men it may be ſaid: Neſcierunt neque intellexerunt, they know not,Pſalme 82.5. nor underſtand, but of the godly we may ſay, Bleſſed are your eyes, for you ſee, Mat. 13.16. The Moone light diſcovers houſes, trees, and beaſts. The light of the Sun diſcovers in his beames the ſmalleſt moates.

3. Conſiderations from hence.

1. I muſt labour to get out of a naturall condition, and I muſt pray for that bleſſed ſpirit of God which doth convince; that ſeeing my miſery, I may relliſh the mercy of God, O how ſweet is mercy to a ſelfe condemning broken hearted ſinner.

2. By this I know God hath given me a better light then my owne, which I have by nature; I once thought that if I abſtained from groſſe ſinnes; (made knowne to me) as blaſphemy, murther, adultery, theft, &c. it was a great matter, but being farther convinced, I ſee idle thoughts and idle words to be offenſive evills, I ſee that omiſſions of good duties is dangerous, and am troubled not onely for my ill diſpoſition, but for my indiſpoſition, want of zeale for God, want of ſorrow for other mens ſinnes, not ſhunning the occaſions of ſinne, it diſquiets me ſince the Sunne of righteouſneſſe hath appeared on my horizon.

3. Thoſe which cannot ſee trees, nor houſes, nor mountaines, have not ſo much as Moone light, ſometimes it is ſo darke in the aire, that men cannot ſee their hand held up before them. Some men want the light of grace, and of nature, and reaſon, theſe men are darkneſſe Epheſ. 5.8. and walke in darkneſſe, Ioh. 8.12. and their wages is (in Tenebras exteriores) it utter darkeneſſe, from the eſtate of darkneſſe, the worke of darkneſſe, and the wages of darkneſſe, O Lord deliver my ſoule.

Fourthly, the nearer the Moone is to the Sunne, it is darker to the earth.

The Moone being nearer, the Sunne is the brighter above, but darker beneath: So the nearer my ſoule is to God, the more it is bright upward, and of a heavenly diſpoſition: God ſhining on mee my glory is reall, though inviſible to others: my light and life being with God, men may looke on me, as one not to bee deſired without forme or beauty: ſo they looked on my Saviour; Iſai. 53.2. to ſome he was vailed, yet to ſome hee was revealed: So it is with Chriſtians, the world ſees their infirmities and afflictions, but there is a bright ſide they ſee not;Exod. 25.5. there is a curious Arke, though covered with Badgers skinnes: the world ſees the blacke ſide, but not the beſt ſide; they cannot ſee inviſible things, till they have obtained faith. Let me bee light to God, though darke to the world: when God ſhines on me, then am I bright upward, and then I reſemble his light as the drop doth the Ocean.

The Moone more remote from the Sunne, is bright downeward; ſo the leſſe portion of grace, and the more remote from God, the more welcome to the world: It is my Lord Eſau, though prophane; and Agrippa, and Bernice are ſeene with great Pompe, Abſolom and his foote-men, Belſhazzar and his Captaines, and Concubines, Herod and his royall aparrell have terrene glory; yet theſe are remote from the Sunne of righteouſneſſe: Oh that I could neglect that ſplendor is had, with a neglect of communion with God: Let mee never bee ſo ſhining toward the earth, that I may bee darke towards heaven: Let me not flatter for favour, nor feare contempt; but let me draw neare to God, that he drawing neare to me, the raies of his light ſhining on me, ſhal make me both honourable and ſatisfied.

Sect. 2 Secondly, of the Moones borrowed light. 1. THe light of the Moone is received. 2. The light of the Moone is communicated. 3. The Sunne lending his light hath not the leſſe.

Firſt, it is a received light.

She hath light in her, but it is not of her: the ſtreams that came into Paradiſe, had not their ſpring in Paradiſe; the graces the Church hath, are all received. 1. Cor. 4.7.

Applications.

1. Let me humbly acknowledge I am a receiver from God, and deeply ponder this, great receipts muſt have great accompts: he that hath two talents muſt accompt for two; he that receives five, muſt anſwer for five: a day will come when I ſhall be called to give account of my ſtewardſhippe. Luke 16.2.

2. I muſt beware of pride, I am but a receiver, and muſt be called to a reckoning. Pride growes from this, we looke on the middle, and neglect both ends: men enjoy ſome preſent excellency, which breedes pride, as Iron doth the ruſt. Remember thy originall, remember thy accompt, thou ſwolne duſt and aſhes; I came naked into the world, without a ragge of cloathes, or dramme of grace; ſhortly I muſt deſcend into the grave, and carry nothing with me, and muſt ſtand at the barre to anſwer how I have imployed my gifts, my wit, my wealth, my time, my ſtrength, and abilities; all I have is but lent me, why ſhould I bee proud of that the Lord betruſts me withall? Let me labour to uſe it well, and learne to be humble.

Secondly, the light of the Moone is communicated.

She receives light, and we pertake of it: the Moone receives not light onely for her ſelfe; wee receive not our talents to hide in a napkin; we muſt diſperſe and ſow abroad of our wealth, Pſal. 112.9. Heb. 13.16. and be as good ſtewards of Gods manifold graces, to the edification of others. 1. Pet. 4.10 Let the little I have bee well employed; let my gifts edifie, encourage, and comfort others, alwayes endeavouring to be diſtributive and communicatiue.

Thirdly, the Sunne lending his light hath not the leſſe

Nor hath God the leſſe for giving largely to others; he gives aboundantly, yet is not the poorer: the wiſe Virgins could not ſpare oyle for others; but God hath ſuf • iciency for himſelfe, for others, for all. Lord if thou give me wiſedome, it diminiſhes not thy owne: open the treaſures of thy bleſſings, and let the fountaine of thy goodneſſe over-flow, and runne into my ſoule, ſo ſhalt thou pleaſure me a poore creature, and not diſparage thy ſelfe, my bleſſed Creator.

Sect. 3 Thirdly, of the Moones blackneſſe and blemiſhes. 1. THe blemiſhes are reall. 2. The blemiſhes are apparant. 3. They are continued and remaining.

Firſt, the blemiſhes are reall, not feigned, or imaginary; ſo are the blemiſhes of my ſoule true and reall blemiſhes; I am really guilty and polluted, and neede a reall ſatisfaction by Chriſt, and a reall renovation by Gods holy Spirit.

Secondly, the Moones blemiſhes are obvious and apparant, ſo are the ſinnes of Gods people apparant to him, Pſalme 90.8. and apparant to others, as were the ſinnes of David and Peter: apparant to our ſelves. Pſal. 51.5.

Lord let my iniquities be forgiven, and my ſins covered; not from thy omniſcience, (that is impoſſible) but from thy judiciall view: Lord looke not on my ſins to take vengeance; and let me ſo looke on the apparant faults of others, that I forget not to looke on their apparant graces.

Thirdly, the Moones blemiſhes are continued; ſo are the blemiſhes of the regenerate. St: Paul had a law in his members: theſe Canaanites are left for our exerciſe; perfection is for the next world, here we are as the Moone with blemiſhes.

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 〈 in non-Latin alphabet 〉 : when ſhe is new and ſeemes horned, ſhe is 〈 in non-Latin alphabet 〉 , be-in halfe at the full at eight daies old, ſhe is 〈 in non-Latin alphabet 〉 , when there is doubt of the full roundneſſe, ſhe is 〈 in non-Latin alphabet 〉 , 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. 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. 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 Lord to ſhine orderly in my hemiſphaere, as the Sunne, Moone, and Starres.

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.

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.

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.

Sect. 5 Fifthly, of the glory of the Starres.

THeir glory is their bright ſhining. 1. Cor. 15.44. They have glory.

They differ in glory.

There is difference of contrariety; ſo blacke and white doe differ: There is a difference of degrees; ſo the ſtarres doe differ: all have excellency and glory, but all have not equall glory.

Sect. 6 Sixthly, Queſtions reſolved concerning the Stars.

Queſt. 1 HOw did the Starres fight? Iudges 5.20.

Anſw. E ſuis aggeribus. Trem. Some thinke the courſe of the Heavens and Stars, in regard of ſtorme and tempeſt, was againſt Siſera in the battaile, the Starres fought from their bulwarkes or trenches: the influence of heaven was againſt him.

Queſt. 2 What is it to make the neſt among the Starres? Obad. 4.

Anſw. To thinke they are in ſecurity, and ſafety, ſo be as preſumptuous, as if they were out of danger, and lodged among the Starres.

Queſt. 3 How doe the Starres praiſe God? Pſal. 148.3.

Anſw. God is praiſed of his creatures

1. Perfectly without diſtinctions: ſo the Angels in heaven and Saints praiſe him.

2. Sincerely: ſo the Church on earth doe praiſe him; yet hath Infirmities.

3. Declaratively: ſo the Starres doe praiſe him, and declare his excellency.

Queſt. 3 How is Chriſt called the Morning-ſtarre? Rev. 22.16.

Anſw. 1. As the Morning-ſtarre he brings light into the World. Iohn 8.

2. Men rejoyce when the Morning-ſtarre doth appeare: ſo the Angels in heaven, and men on earth rejoyced when this appeared. Luke 2.

3. The Morning-ſtarre communicates his light: ſo Chriſt communicates his graces: of his fulneſſe wee all receive. Ioh. 1.

4. The Morning-Starre is excellent for brightneſſe: ſo Chriſt is the chiefeſt of tenne thouſand, and annointed with the oyle of gladneſſe above his fellowes. Pſalme 45.

Queſt. 4 How are the Angels and the Starres alike?

Anſw. 1. The Angels are Celeſtiall, Heavenly creatures: ſo are the Starres.

2. The Angels are glorious: ſo are the Starres.

3. The Angels are innumerable: ſo are the Starres.

4. The Angels doe ſervice to man: ſo doe the ſtarres.

The diſparity.

1. The Angels ſhine in the inviſible heavens: the ſtars in the viſible.

2. Though the ſtarres bee ſwift in motions, yet the Angels excell them for celerity.

3. The ſtarres at the end ſhall fall from heaven,Matth. 24. 1. Tim. 5.21. but the Angels (as Gods elect) ſtand for ever.

Queſt. 6 How are Preachers and ſtarres alike?

Anſw. 1. The ſtarres are above us in the heavens: the Preachers are above us in their places, being Elders, Fathers, ſhepheards.

2. The ſtarres are lights, ſo are true preachers.

3. The ſtars have degrees of brightneſſe; ſo have preachers diverſity of gifts.

4. The ſtarres doe comfort us; ſo doe the Preachers. Iſaiah 40.1, 2.

5. Starres fore-ſhew the ſeaſons: the Preachers are 〈…〉 forewarne us.

6. 〈◊〉 • tars doe ſhine in the darke; and the Preachers are ſhining among the prophane & ſinneful people.

• The ſtarres ſhine, though ſome regard them not: ſo the preac ••• doe exerciſe their function, though ſome regard 〈…〉 .

8. The ſtars are moſt honoured of the Aſtronomers and learned that know their vertues, influences, & operations: ſo Preachers are moſt honoured of them which doe know the dignity of their calling, the end of their miniſtry, the neceſſity of preaching the benefit that is gained by their labours.

9. When the Sun appeares, the ſtars do then vaile their glory: ſo the true preachers give glory to Chriſt, and lay aſide their owne glory.

The Diſparity.

1. The ſtarres are made of pure matter, and contiue: the Preachers be made of compoſition, and dye, and have ſucceſſion.

2. The ſtarres teach by the eyes: the Preachers teach our eyes by example, our eares by doctrine.

3. The ſtarres keepe a great way above us: the Preachers eate and drinke and converſe with us.

4. The ſtarres put no difference betweene good and bad, but ſhine equally to all: but the Preachers do make a difference betweene the pretious and the vile, Ierem. 15.19. and teach the people to diſtinguiſh as it is. Ezek. 44.23.

5. The Starres have a concordiall harmony; but preachers ſometimes diſ-agree.Acts 15.29.

Queſt. 7 Wherein ſhould all Chriſtians be like Starres?

Anſw. 1. No be heavenly minded, to have our converſation above, the ſtarres are heavenly.

2. Not to envy one another: the little ſtarres doe not envy the great ones.

3. To ſtand for the truth when it is oppoſed: the little ſtarres doe ſhine in the darke.

4. To keepe our places, without aſpiring, or negligence: the ſtarres abide where God hath placed them and keepe their courſes.

5. To doe good to them a farre off: the ſtarres doe communicate their light to us, though they be exceeding farre above us.

Queſt. 8 Which be the Planets?

Anſw. 1. Luna the Moone which is next to us: her race is finiſht in twenty eight dayes.

2. Mer • urius, which accompanies the Sunne, and is never but thirty degrees from the Sunne.

3. Venus a bright ſtar: her courſe is 348 daies.

4. Sol in the middeſt of the Planets his race is runne in three hundred ſixty five dayes and ſixe houres.

5. Mars, a hot and dry Planet; his courſe is two yeares.

6. Iupiter, hot and moyſt: his courſe is twelve yeares.

7. Saturne cold and dry, the higheſt of all the reſt: his race is thirty yeares.

Sect. 1 Firſt, Of the cleareneſſe of it.

THe Aire of it ſelfe is cleare and pure; of a thinne and inviſible nature: when we ſay the aire is clarified and purged, it is not from any malignity that is in it ſelfe, or any pollution; but it is from the addition of fogges and vapours, which by exhalations ariſe from the earth into the pure aire. The lower reigion of the Aire is not ſo cleare as that above, yet the aire is all one, ſimply, and ſingly, pure, and cleare as the Criſtall.

Sect. 2 Secondly, of the ſoftneſſe and pliableneſſe of the Aire.

EVery winde moves it, and every ſubſtance cauſes it to give place: it yeelds to every thing, and ſeldome reſiſts any thing.

Sect. 5 Fifthly, of the continuance of the Aire.

THe aire and all things are continued by an upholding providence of God, Pſal. 119.90.91. Good things in their want doe breede deſire, in their enjoyment they bring delight, comfort, and contentment.

Sect. 6 Sixthly, Queſtions reſolved about the Aire.

Queſt. 1 WHere doe you prove the Aire was created?

Anſw. The aiery region is called heaven: There are three heavens; the Imperiall heauens, where the Angels are; and Elementary heavens, where the Sunne, Moone, and Starres are; and the Region of the Aire, where the Fowles doe flye, called the Fowles of heaven: Mat. 13.3 • . which heaven is the aiery region. When God made the Firmament, he made the aiery region.

Queſt. 2 How is Sathan ſaid to be from beneath: Iohn 8. Yee are from beneath: ye are of the Divell, ſaith Chriſt. Yet in Epheſ. 2.2. he is the Prince that hath his power in the aire.

Anſw. There is beneath in place, & beneath in dignity: a Lord may be beneath a ſlave in place, the ſlave may be in the chamber above him: there is beneath in reſpect of dignity, ſo the people are beneath the Prince: Sathan is from beneath, in reſpect of curſedneſſe, baſenes, and indignity.

Queſt. 3 How are the clouds ſupported by the aire; ſeeing the aire is more thinne and pure: doth the weaker uphold the ſtronger?

Anſw. The Lord upholds all things by his power; the earth he hangs upon nothing; he is not tied to meanes, nor to give a reaſon of his doings: the Clouds are upheld (it is ſo) but by what meanes, our ignorance of it is no vice in us.

Queſt. 4 Have fiſhes aire in the ſeas and rivers?

Anſw. As the wind blows where it liſteth, and we know not whence it comes, nor whither it goes: ſo it may be ſaid of the aire, how it penetrates or commixes it ſelfe with a contrary element, what path it hath under water, what aire fiſhes have, or whether they breath by the Gills, we may queſtion, but ſhould avoyd curioſity, and never looke for full ſatisfaction.

Queſt. 5 Are not ſome Maſters of families to be blamed (that being able in ſtate) they are ſo groſly worldly minded, that they deprive themſelves of the freſh aire, and alſo their wives, and children, and ſervants, and let them have no time, or too little time to refreſh themſelves.

Anſw. They deprive themſelves of a ſweet bleſſing and demonſtrate to the world what a hard maſter their Lord Mammon is, that taskes them ſo hard, and makes ſuch drudges of them? for the freſh aire cheeres their ſpirits, farthers their health, encreaſes their appetites; abroad, neare the City, or farre off, as they goe, they eate of the fruites of their labours, rejoyce their children, encourage their ſervants: if they have grace, glorifie God in his workes; doe good by conference and example amongſt the countrey people; returne to their home, and with a freſh Career, with cheerefulneſſe, and activeneſſe they fall againe to their trades and callings, their whet proves no let, they bleſſe God for the good aire, and the good creatures, which with good conſcience they have uſed, having taken their libertie, and not abuſed it.

Queſt. 7 Doe ſome erre on the other ſide, in going too often abroad (as they ſay) to take the aire?

Anſw. As the Foxe goes to take a prey, may himſelfe bee taken of the dogges; ſo ſome are taken captives of pleaſure; a man is in hold, though he be tyed with a golden chaine. Theſe men erre,

1. That finde time to goe out of the City for aire, but finde not time in the City to goe to Church.

2. That being poore, and their families want.

3. That being abroad fall to gameing, or drunkenneſſe, or exceſſe.

4. That minde not, nor ſpeake of God and his works in their refreſhings.

5. That ſuffer not their wives & children to be refreſht, but are all for themſelves with their companions.

6. That are too laviſh in expences by vaine-glory, or liquoriſh appetites: ſweet mouthes, as we call them.

7. That take the aire for pleaſures ſake, not for healthes ſake; men doe not whet a knife but for uſe.

8. That working hard on the weeke daies, do take the Sundaies to be daies of ſenſuall pleaſure, feaſtings, drinkings, and exceſſe.

9. That over worke and over watch their ſervants to maintaine their pleaſures and expences going abroad.

10. That ſo accuſtome themſelves to take the aire, & take their pleaſures, that their hearts are ſtolen away, and their trades and callings be as bonds and cords, burthens, and as priſons: in ſtead of being refreſhed, theſe men are ſpoyled. So much of the Aire.

Sect. 1 Firſt, of the cauſe and production of the clouds.

THe prime cauſe is God; the inſtrumentall cauſe is the Sunne; the Sunne hee raiſes out of the water vapours, and out of the earth exhalations: A vapour is a watry thing,The Clouds are called v • pors. Pſa. 135 • . • aciens • t • ſcendunt vapores • b extremitate terrae. an exhalation is an earthy thing, yet is not earth: vapours have a warmth and moyſture, and riſing in the middle Region of the arey, (which is cold) become more thicke, and are clouds: exhalations being hot and dry, come not to clouds, but to meteors, and if they prove clammy, and cling together, and become fiery, they have divers formes and appariſions in our ſight: ſo then the clouds are produced of moyſt vapours drawne up by the Sunne or Planets: which appeares, ſet a ſaucer of water in the hot Sunne-ſhine, it will in ſhort time be drawne up; now that which was ſomething, is not annihilated.