MISCEL●●●●● PHILO-THEOLOGI● OR, GOD, & MAN.  
A Treatise compendiously describing the Nature of God in his Attributes, with a lively portraiture of his Wisdom in ordering, and disposing of the Celestial, and terrestrial Bodies.  
Containing much variety of Matter Theologicall, and Philosophical; wherein many secrets in Scripture, and in Nature, are unboweled, with solid Proofs, and apt Applications singular for brevity, and perspicuity.  
By HENRY CHURCH.  Joell 2.28. 
I will pour out of my Spirit on all flesh.  Psal. 8.1, 3, 4. 
O Lord, our Lord, how excellent is thy Name in all the world, w●● hast set thy Glory above the Heavens, etc.  
When I consider the Heavens, the Work of thy Fingers, Moon, and the Stars, etc.  
What is man, etc.  
LONDON, Printed for JOHN ROTHWELL, and are to be 〈◊〉 the Sun, in Paul's Churchyard. M.DC.XXXVII.   

TO THE LEARNED READER.  
I Humbly desire your Charitable Construction of my poor endeavours: being willing to be convinced, and reform. I confess my impotency, and desire my errors may be purged, and all truths allowed.   

TO ALICE whomsoever.  
I Confess my spare time hath been this way employed in methodical Meditations, the Reason why I so much exercised my pen, was, because a drowsiness fell on me, when I did read: and writing kept me awake: if any be offended, I writ not to offend them: if any be in the least measure edified, for their sakes I have taken this pains, and think my labour well bestowed.  
HENRY CHURCH.   

Imprimatur,  
THOMAS WEEKS.   

An Advertisement to the Christian Reader, concerning the scope of the Book, with some passages of the Life of the Author.  
TRUE, and solid knowledge lays its foundation in God; he that will know himself, and the sublunary Creatures, as they are, must first see, and know him (by faith) that is invisible: The study of the knowledge of God in his Attributes gives a man a possession of heaven, on earth, Its life eternal to know thee, etc. This knowledge is the basis, and foundation of that precious Faith the Apostle speaks of: They that know thee, trust in thee: So that before a man can with the wise Builder, build on the Rock he must believe that God is. This godly Man Mr. HENRY CHURCH began here; his main study was this saving Knowledge: and this he did not by starts, and fits; but daily (as his calling did permit him.) Great was his wisdom, and his industry in the husbanding of his time, for as he chose Mary's Part, so he was careful of Martha's; a good Christian, and a provident Husband. Those that knew his Employments, many urgent in the world, and wondered, how he could spare time, or find time for these Contemplations. I may answer for him, he loved much, and therefore with Marie was resolved to do much. He denied himself in his pleasures, in his diet, and in his sleep, he bore the yoke of the Lord in his youth, I have heard, that when he had liberty to sport himself, as others, his pleasure, his delight was, in his Closet, with the Law of GOD, he prevented the dawning of the day, and with DAVID meditated of GOD in the night-watches, he could not intent to be idle, he had learned of his Master CHRIST, who went about doing good, he filled-up his vacant hours either with doing, or receiving good; as if he had exactly learned that charge of the Lord by Moses, These words which I command thee, thou shalt 
* junius Whet them or p●int th●m in memory.  rehearse them continually to thy Children, and thou shalt talk of them, when thou tarriest in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up. He knew not only for himself, but for others; his light was on a candlestick, not under a bushel, he did not with the Idle Servant, hide his Talon, but improved it to a good increase. He was greedy of all advantages to glorify God: if he was covetous, this was his covetousness, he coveted the best things. He was of a compassionate spirit, ready to do good both to the Souls, and Bodies of others. He lived as lent to himself, and given to others. How sedulous he was to instruct the Ignorant, to reclaim the wand'ring, to relieve those that were in want, to settle the unstable soul, those that knew him, can judge. He withstood errors; he was an Enemy to error, for he received the truth in the love of it. He was a Friend to truth. He endeavoured to comfort afflicted Consciences, for by observing his own heart, and Conference with such, he attained a singular dexterity this way. In his Book you may hear him yet speak, that is now dead. His Religion lay not in Tongue, but in his Heart; not in a form of godliness, but in power; as if he had learned to do what once Minutius said, Non multa loqui, sed vivere. The scope, and end of this good Man's studies (I suppose) in this Book was chief for himself, and his Family that it might like a fruitful Spring, supply himself, and them.  
Again, his friends knowing his desire he had to the public good, as also the favourable acceptance of his two former Books in the hearts of good men, 
viz. The Good man's treasury Divine letters.  already printed, gives us good encouragement to adventure again on a public Censure.  
Read it through before you judge, I hope you shall find it profitable, and abounding with much variety; under brief Heads drawing on the Reader to delight to study God in his Attributes, and to enlarge them in thine own Meditation: as also he represents God to thee in the glass of the Creature, and among the rest, Man the Epitome of all; that while thou art poring after curious speculations, and secrets of Nature, he endeavours wisely to divert thy thoughts, by apt application heaven-ward. To satisfy the judicious.  
If thou shalt except against any thing, consider its a Posthumus issue, than I hope you will pardon both the Author, and the Printer.  
For Censorious Critics I care not to satisfy. The Blessing of the Almighty be with it.  
Imprimatur, THOMAS WEEKS.   

A TABLE OF THE SEVERAL Heads, contained in this ensuing Treatise.  

I. OF Saving Knowledge, page 1  
II. What GOD is, p. 6  
III. What it is to glorify God, p. 11  
FOUR Of Admiration, p. 12  
V Of Praising God, p. 15  
VI Of God's Subsistence, p. 18  
VII. Simpleness, p. 20  
VIII. Eternity, p. 25  
IX. Omnipotency, p. 32  
X. immutability, p. 39  
XI. Infiniteness, p. 45  
XII. Omni-science, p. 47  
XIII. Omni-presence, p. 51  
XIV. Perfection, p. 56  
XV. invisibility, p. 62  
XVI. Wisdom, p. 69  
XVII. Truth, p. 77  
XVIII. Mercy, p. 82  
XIX. justice, p. 88  
XX. Life, p. 95  
XXI. Blessedness, p. 101  
XXII. Hatred, p. 107  
XXIII. Love, p. 112  
XXIV. Patience, p. 122  
XXV. Will, p. 130  
XXVI. Grace, p. 136  
XXVII. Glory, p. 143  
XXVIII. Of the Lord of Hosts, p. 148  
XXIX. How God is made an Idol, p. 153  
XXX. How to conceive of God in Prayer, p. 158  
XXXI. Of the Works of God, p. 161  
XXXII. Of Angels, p. 168  
XXXIII. Of the Heavens, p. 174  
XXXIV. Of the Sun, p. 180  
XXXV. Of the Light, p. 186  
XXXVI. Of the Moon, p. 190  
XXXVII. Of the Stars, p. 201  
XXXVIII. Of the Air, p. 211  
XXXIX. Of the Clouds, p. 220  
XL. Of the Rainbow, p. 225  
XLI. Of the Rain, p. 231  
XLII. Of the Earth, p. 238  
XLIII. Of the Water, p. 249  
XLIV. Of the Fire, p. 251  
XLV. Of Meteors, p. 270  
XLVI. Of the Winds, p. 274  
XLVII. Of Man, p. 1  
XLVIII. Of the Soul, p. 3  
XLIX. Of the Souls Immortality, p. 5  
L. Of the life of the Soul, p. 6  
LI. Of the death of the Soul, p. 6  
LII. Of God's Image on the Soul, p. 12  
LIII. Of the Body, p. 18  
LIIII. Of the Mortality of the Body, p. 20  
LV. Of the Immortality of the Body, p. 22  
LVI. Of the Head, p. 24  
LVII. Of the Eyes, p. 28  
LVIII. Of the Ears, p. 37  
LIX. Of the Mouth, p. 43  
LX. Of the Neck. p. 55  
LXI. Of Arms, and Shoulders, p. 59  
LXII. Of the Hands, p. 62  
LXIII. Of the Fingers, and Thumb, p. 65  
LXIV. Of the Back, p. 66  
LXV. Of the Breast, p. 68  
LXVI. Of the Belly, p. 71  
LXVII. Of the Thighs, Legs, and Feet, p. 74  
LXVIII. Of Mediums. p. 81   
FINIS.   

Of saving Knowledge.  
1. What Knowledge is.  
2. There is a Knowledge saves not.  
3. What saving Knowledge is.  

1. What Knowledge is.  
Sect. 1 TO know, is to understand, to perceive, to discern, 
Noscere, Intelligere. Percipere.  to comprehend: Knowledge is the eye of the Soul: we sha●l the better perceive what Knowledge is, by the contrary to it, and by comparisons. 
Contraries to Knowledge.  The contrary to Knowledge and Understanding is Ignorance, Jer. 4.22. Luke 19.42. The Comparisons may be to compare it with Prudence and Discretion. Knowledge is to perceive to discern: Prudence is to dispose of things known; both we do read of, Colos. 1.9. Understanding to conceive, wisdom to order, to act, to put in execution; discretion is to moderate, 'tis exercised in measure, and time; Discretion, it mitigates, and qualifies, and observes circumstances about the execution of things.  
So then, Knowledge is a discerner, a receiving light, a seeing, a taking notice; 'tis to perceive, and to understand.   

Difference of knowledge.  
Sect. 2 
Difference of Knowledge.  THere is Knowledge that saves not: as first, the Knowledge of Devils. Secondly, the knowledge of Heathens. Thirdly, the knowledge of Hypocrites. First, of Devils, they must be knowing creatures, having so much means, as all humane learning; and having so great experience for above 5000. years; yet their knowledge is not saving.  
First, they have no application: Secondly, they have no comfort: Thirdly, they have no change; so they know, but not for their good.  
Secondly, there is the knowledge of Heathens: First, that there is a God, they found by searching Causam causarum: There must be a cause of causes, which must be God. Secondly, they know this God must be worshipped: Thirdly, they know the creatures, being good Astronomers, Geographers; they know the immortality of the Soul, and could anatomize the body of man. Their knowledge was not saving:  

Reasons why heathenish knowledge is not saving.  1. Because though they knew God, yet they knew him not in Christ; so came short of saving knowledge, john 17.3. Acts 4.12.  
2. They knew God was to be worshipped, but knew not how, for a right manner.  
3. They knew the creatures to their conviction, Rom. 1.20. but not to their salvation.  
4. They knew man in the faculties and members, and so did magnify man, and exalt him: Whereas saving knowledge doth abase man, being both a guilty, and a filthy creature.  
Thirdly, there is the knowledge of Hypocrites, who do know there is a God, and can distinguish the persons in the Trinity; they know the two natures of Christ, Law and Gospel, the differences in Religion; they are able to teach others; their knowledge is not saving.  
1. Because it is attained by art, industry, reading, 
Reasons why Hypocrites knowledge is not saving.  but not from the regenerating Spirit.  
2. It sinks not in their hearts, to humble and reform them; but rests in their brains, to puff them up. Heb. 6 4. 1. Cor. 8.1.  
3. They hunger not, thirst not for knowledge, because they think they are rich, and have enough: or if they do, it is for base and carnal ends; as first, to please themselves with their speculations, and to satisfy their curiosity. Secondly, to be able to discourse, and so get applause at feasts, and other meetings. Thirdly, to handle disputes and controversies, so to get them a name. Fourthly, to censure the Preachers, to contradict their Sermons; to cavil, and pick faults, that so they might be esteemed men of Judgement. Fiftly, to gather Sects, and to make schisms, that they might be in some more esteem, or get some contributions, and make a gain of those silly ones they have deluded.   

Sect. 3 3. What saving knowledge is.  
SAving Knowledge is a work of God's Spirit on the faithful, opening their eyes to know God, and themselves.  
1. It is a work of God Spirit; He is the Spirit of Revelation, Ephes. 1.17. By this Spirit we know the things of God. 1. Cor. 2.12.  
2. On the Elect, or faithful; for 'tis the saved ones prove knowing once, 1. Tim. 2.4. 
john 5.15.  Others have not that light as they have. Mat. 13.11.  
3. Their eyes are opened by the preaching of the Gospel, Acts 26.18. As the Manna fell down in the dew, so the Spirit is conveyed by the Word. Isai. 35.5. By the preaching of the Gospel, the eyes of the blind shall be enlightened.  
4. They are brought to know God; in ignorance and darkness we did not know God. 1. Sam. 2.12. Ephes' 5.18. but being wrought upon by the Word, and Spirit of God, than they knew him savingly, as that God will be merciful to their sins. jer. 31.34. Heb. 8.11.  
5. They know themselves savingly; first, in their guiltiness. Rom. 5.12. Secondly, in their corruption of nature. job 14.4. Psal. 51.5. Thirdly, in their actual sins. Psal. 40.12. Fourthly, in this estate they know themselves lost. Luk. 19.10. Fifthly, they know the only remedy is by jesus Christ.   

This knowledge is in the Elect.  

The Concomitants with saving knowledge.  1. With application. 2. Tim. 1.12. 2. With renovation and change. 2. Cor. 3.18. 3. With great humility. job 42.5, 6. 4. With charity. 1. Cor. 13.2. 5. With practice. john 13.17. 6. With consolation. Jer 9.24. 7. With contempt of the world, Phil. 3.8. 8. With satisfaction, 1. Cor. 2.2. It satisfies as much, yea, more than all Arts and Mysteries, or secrets.  
Quest. How is this saving knowledge attained?  
Answ. For answer, consider three things,  

How saving knowledge is attained.  1. We have it not by Nature. 2. We are attainers, and receivers. 3. The answer how we do attain it.  
First, we have it not by Nature: for the image of God consisting in Knowledge, Col. 3.10. we have lost by Adam's fall; and though the Ox knows his owner, and the Ass his Master's crib, yet those natural men that have most means of knowledge, living in the visible Church, are ignorant of God, Isai. 1.3. jer. 4.21. As for Pagans, they are more remote from saving knowledge, and are said to be darkness, Ephes. 5.8. full of darkness, Rom. 1.21. and to be without the Knowledge of God, 1 Thes. 4.5.  
Secondly, we are receivers of saving knowledge, being destitute of it in ourselves: It is given us from him, who both gives every good giving, and every perfect gift. james 1.17. It is the Lord opens our eyes, Acts 26.18. and gives us the spirit of Revelation: Ephes. 1.17. It is God shines into our hearts, to give us the light of saving knowledge. 2 Cor. 4.6.   

3. How we attain saving knowledge.  
1. We attain it freely, without merit; Gods Will is the cause we know him, and partake of mercy. jer. 31 33, 34.  
2. We obtain saving knowledge; by virtue of the new Covenant, God hath promised this blessing to his people. Heb. 8.11.  
3. We obtain it by the Word published and preached: jer. 3.15. We are fed with knowledge, not starved with ignorance.  
4. By our union with Christ, in him are all the Treasures of knowledge, and we are enriched by our union, and conformable to our Head in knowledge. Col. 2.3.  
5. By the cohabitation of the spirit, he brings saving light with him: 1. john 2.20. As the Spirit is an unction for our honour, and life, and quickening: so he is a Teacher, to give light and direction.  
Question. How is saving knowledge preserved?  
Answ. 1. By the means that do beget it: the Word begets knowledge; so the Word preserves it. 
How it's preserved.   
2. It is preserved by exercise, exercising our understanding to know: studying heavenly things, keeps knowledge from decay, and adds to it.  
3. By committing our knowledge, and our souls, and all, to keep to him is able to preserve us: where we make a surrender, there God is a Preserver.  
4. We tie things that we fear to lose; tie the knowledge to the Rule; and let the Knowledge and the Word be united, as the Cause, and the Effect.  
5. Fasten something to knowledge that it may abide; fasten to it Humility, Love, and Practice, than it will remain.  
6. Confer with others, communicate what you know, partake of others knowledge; mutual exchange makes a combination, so we are more firm.  
7. Esteem of knowledge, as of your greatest treasure, than your care will be to keep your Jewel, lock it up in a good conscience, and it will be safe and sure.  
8. Delight in knowledge, and take pleasure in understanding, than no price can buy it, and we shall still be conversant with it, and never let it departed from us.   

Question. What is God?  
This is one of the deepest questions in Religion: It is reported of the heathen he required three days to answer, than three days more, still three more, for the more he studied, he found his weakness to answer.  
Answer. We soon may err in our definition of God, our errors herein are most dangerous: if they be defended damnable. Yet it is necessary to give an answer as we are able.  
1. Because some will question, Where is your God? Psal. 42.10.  
2. To stay our own thoughts which are restless, till we can conclude something concerning God; our satisfaction is the more to know a glimpse of God, and to perceive him, we may have this knowledge increased a little here, and much hereafter.  
3. In respect of the worship of God, We must worship that we know, John 4.22. 'tis reproved to worship an unknown God, Act 17, 23.  
1. To speak what God is, the safer way is to declare negatively what he is not: He is not Mortal, Corporal, Corruptible: thus we ascribe to him all excellency.  
2. To know what God is, let us search the Scripture: for his word can best testify of him, Psalm 138.2. john 5.39.  
3. We must conclude, all we can know of God, is but in part here in this life: We hear of him but a little portion, Job 26.14. We know in part, and see but darkly, as through a perspective glass, 1. Cor. 13.12.  
4. The end of our study to know God, should be for to glorify him, by our acknowledgement of him to be the only and absolute Lord: admiration of his excellency, praising of him in our speeches, actions, sufferings: of which we shall consider in the next place.  
It will the better be answered if we consider.  

1. What he is not.  
2. What he is.   
First, God is not, 

1. Created.  
2. Visible.  
3. Comprehended.    
1. God is not created but the Creator, Gen. 1.1. 
1. What God is not. 1. not created.  All we can conceive of or number, is comprehended under two heads, the Creator, and the Creatures. God is the Creator, all besides himself are Creatures, both the Angels, the heavens, the earth, and all things in them whatsoever.  
2. God is not visible, our bodies cannot see a spirit, 
2. Not visible.  God is a most pure and spiritual Essence, therefore cannot be seen.  
3. God is not comprehended, our capacity is too shallow to conceive of him; he is invisible to our bodies, 
3. Not comprehended.  and incomprehensible to our souls.  
Quest. What mean you by Incomprehensible?  
Answ. The word Incomprehensible, signifies that which cannot be found out or numbered. Tremelius and Junius use a word in Psalm 145.3. Pervestigationem esse, which is a finding out: To show the meaning of God's incomprehensibleness, he saith, Magnitudini ejus non esse pervestigationem, his greatness is incomprehensible, that is, cannot be found out. Wilson expounding Incomprehensible, saith, 'tis that the World cannot contain, nor man's wit conceive.   


2. What God is.  Secondly, what God is.  
1. He is the Creator of all things.  
2. Invisible to the eye.  
3. Incomprehensible to the mind.  

1. He is a Creator.  First, he is a Creator of all things, therefore is to be separated from the creatures in our distinctions, and is above the creatures in priority of dignity and time.  
To create, is to work without instruments, or materials. 
What it is to create.    

Applications.  
1. To conceive of God as a Creator, above all created Natures whatsoever. Rom. 11.36. Of him, through him, and for him are all things. Of him, as the first Cause; by him, as the Preserver; for him, as their End wherefore they were made. Of him, without any mover; by him, without a helper; for him, and none other cause.  
2. Not to contend with●●● our Creator about his Decrees, or proceed: this is to bring a woe upon ourselves, 
Rom. 9.20.  to strive with our Maker. Isai. 45.9.  
3. To praise and glorify him for this, because he created all things. 
Revel. 4 11.  Thou art worthy to receive glory, and honour, and power; for thou hast created all things.  
Secondly, God is invisible to the eye: john 1.18. No man hath seen God at any time. 
2. He is invisible.   
The persons, No man:  
The time, at any time.  
Never man at any time saw God: we cannot see a Spirit; but God is a most pure Spirit, excelling the Angels. First, the Angels have many perfections, but God hath all perfection. 
Digressio.  Secondly, the Angels receive all from him; he hath all from himself. Thirdly, they are finite, and limited; but God is infinite.   

Thirdly.  
God is Incomprehensible to the mind, as well as invisible to the eye, no created Nature can comprehend him in his Essence nor his Attributes; whatsoever we conceive it is but in part, there is much more we perceive not, nor can comprehend.  
In respect of his Eternity, 
Eternity.  our capacity is like the Sun, which shows things under it, but darkens all about it; we can look back to the beginning, if we look forward, we cannot conceive after time shall be no more.  
Concerning Gods being before time, or after time, 
Revel. 10.6.  we have but a glimpse, a general notion; we can conceive but little, our comprehension fails us.  
Who can behold the Sun in his glorious shining? 
Glory.  much less can we comprehend the glorious Majesty of God: who hath beheld it, that he may demonstrate it? not the Angels, for they are fain to cover their their faces, Isai. 6.2. much less we that dwell in houses of clay, who have that ignorance and guiltiness, that those glorious Zeraphims are freed from.  
Nor can we comprehend his greatness, Psal. 145.3. 
Greatness.  no not by all our industry and searching, job. 11.7. The heaven of heavens cannot contain him, 1 King. 8.27. We are capable but to see his back parts in this life, 
Exod. 33.23.  so much of God, as can be perceived in his word and works: his greatness is such, that the Nations are as the drop of the Bucket, and the Lands as a little dust: Lebanon hath not wood enough for fire, nor the beasts enough for a sacrifice for him. Isaiah 40.15, 16.  
Also his wisdom is unsearchable, 
Wisdom.  a deep we cannot fathom, Rom. 11.33. the foolishness of God is wiser than men, 1. Cor. 1.25. It is only the Spirit of God that searcheth the deep things of God, 1. Cor. 2.10. and although vain men would be wise, job. 11.12. yet he is but a beast by his own knowledge, jeremiah 10.14. and we must be constrained to confess our darkness, job. 37.19.   

Applications.  
1. Is God invisible to the eye, and incomprehensible to the mind? let us then lay by our sense and reason, and labour for faith, though we cannot apprehend nor demonstrate what God is; yet we are to believe that He is: Heb. 11.6. He that cometh to God must believe.  

Note three things.  
1. Our felicity, is to come to God.  
2. The means is, by believing.  
3. God is, that we must believe, which we cannot see nor comprehend,   
2. By this 'tis easy to distinguish the Eternal jehovah from all false Gods, being some of them visible, all comprehensible, those that adore them are more honourable than that they worship, those Gods were but titular gods, no Creators, but created, live less in being, and perishing in conclusion. 
jer. 10.11.   
3. No man was ever a perfect Artist in the contemplation of God: How little a portion do they hear of him? job 26.14. long in studying but little in fruition: deep conceits, but poor conclusions: Hoc solum scio, 
Arist.  me nihil scire: This only I do know, that I know nothing.  
4. Yet are we to be diligent to study the knowledge, of God, and although we cannot find him out in his perfection, job 11.7. yet we must learn to know him to our salvation, john 17.3. and to increase in the knowledge of God. Col. 1.10. though we cannot see his face he reveals his backe-parts to us: Exod. 33.23. we are to know him by his works: Rom. 1.20. in his Son, 2. Cor. 4.6. 'tis a shame living under the preaching of the Word to be ignorant of God, 1. Cor. 15.34. and we are fools before the Lord, Jer. 4.22. Therefore let us cry for wisdom, and call for understanding, search for it as silver, and dig for it as for gold, then shall we find the knowledge of God. Prov. 2.3, 4, 5.  
Quest. What is it to glorify God?  
Answ. To glorify God, is not to add any thing to him to make him glorious, but to acknowledge and demonstrate that glory is in him already; God glorifies us by putting glory on us, adding that unto us we are destitute of: We do glorify him, by taking notice, admiring, and praising of him, setting forth his glory.  
That is done by Acknowledgement.  
Either 

To himself, or  
to men.    
To himself by 

Admiration.  
Praises.    
To others by 

Speeches.  
Actions.  
Sufferings.    
First, we glorify God by acknowledgement, which is more than knowledge, Rom. 1.21.  
The Wise Heathens that knew God did not acknowledge him nor demonstrate him accordingly: they knew God, vers. 21. but regarded not to acknowledge him, vers. 28. then to our knowledge of God, we must join an acknowledgement, whereby we shall glorify him.  
This acknowledgement must be free, 
Mark 1.24. judges 1.7.  else we differ not from the devils, which acknowledge God upon constraint; so wicked men may acknowledge God by constraint.   

The truth of this free a knowledgment will appear by our Admiration and Praises.  
Question. Qu. What is Admiration?  
Answer. Answ. To Admire, is to wonder, to marvel.  
Consider, 

1. The subject is the Admirour.  
2. The Object admired.  
3. Then how to attain admiration of God.    
First, the Subject that admires, is the reasonable creature: for the unreasonable creature is not capable of actual Admiration: the unreasonable creatures may be frighted, or amazed, as Horses, and any other beasts; and also Birds, and Fishes: But Admiration requires Reason, Deliberation, and Consultation. Then 'tis plain, Angels, and Men only are the subjects of Admiration.  
Secondly, the objects of Admiration are either Supreme, or Inferior; the Supreme is God, the Inferior, are the creatures of God. We must not admire Positives, nor Comparatives, but Superlatives; things most excellent, things excelling. We admire things beyond our capacity, when our Reason can stretch itself no further: As we see, little children seeing curious workmanship, the poor children are amazed, and admire how 'tis done, they much honour, and reverence the Artist that made the work.  
Thirdly, how to attain Admiration of God?  
Question. We must pray for the Spirit of illumination, to see excellency in God. Ephes. 1.17.  
Answ. 1 2. We must be given to divine Meditations, as David in the 8. Psalm falls to Meditation, then to Admiration. So in Psalm 104. his Meditation concludes in Admiration: 
Psal. 104.1.24  Oh Lord, how wonderful are thy works.  
3. We must learn to silence our Reason; we must admire where we cannot comprehend; as Rom. 11.33. Oh the deepness of the riches both of the Wisdom and Knowledge of God.  
Quest. Wherein is God to be admired?  
Answ. 1. In his Essence: secondly, in his Attributes: thirdly, in his Works.  
1. In his Essence, having his being of himself; absolute, independent, blessed, immutable.  
2. Also, that there are in the Divine Essence a Trinity of Persons.  
Quest. How shall I raise my admiration to the highest pitch?  
Answ. To meditate of his Wisdom, and Knowledge.  
First, admire the largeness of it; for he knows all. Prov. 15.11.  
2. The perfection of his knowledge; he knows the Causes, Concomitants, Fruits, and Effects, insides; he knows the motions and inclinations of all men, of all things. Acts 15.18.  
3. Admire the manner of his Knowledge; not by Doctrine, Relation, Experience, but without means.  
4. Admire the celerity and swiftness of his Knowledge at once, in a moment: He knows things past, present, and to come.  
5. The certainty of his Knowledge; he cannot be deceived; he foresees all inconveniences, he knows things and persons as they are: no apparitions, nor pretences, nor feign, nor dissemble can delude him.  
6. Admire the Eternity of his Knowledge, before all time, before there was a World: He knew himself to be most perfectly happy, and blessed; and knew that he would make a world, and knew all that man should act on the stage of this world; and as he did purpose, so all things must come to pass, 
Acts 4.28. Ephes. 1.11.  according to his foreknowledge and Decree.  
7. Admire the Efficacy of the Knowledge and Wisdom of God: From his Knowledge he decreed, then did work: so the Heavens, Earth, Seas, and all their ornaments were created, are preserved: the variety of his creatures, argues his unsearchable Wisdom; and their order, uses, and ends appointed them, calls for our Admiration.  
By this we may see, what c●●se we have to admire God; and if one of his Attributes do cause such Admiration, what would it work on us, to meditate on the rest, as his Power, Glory, Holiness, Justice, Invisibility, immutability; this requires a large Volume, but I intent brevity.  
Quest. How may I further admire God?  
Answ. I will give one strain more to wind up the heart; that is, to admire Christ incarnate, how he is the begotten Son of God. Psal. 2.7.  
1. Admire it in this; he was begotten of the Father, yet is not after the Father in time: Men beget those that come after them, but here 'tis not so; therefore to be admired.  
2. Men beget children, which may be divided from them; but Christ is so begotten, that he is undividuall; He and the Father are one. John 10.30.  
3. Men so beget, that there is a diminution of their substance, and a conveying of the corrupt Nature: But Christ is begotten without diminution of the substance of the Father, 
Acts 4.27.  and free from all corruption: He is the holy Son of God.  
4. Men beget children, which are their inferiors: but Christ is begotten, 
Equal in Eternity.  yet equal with the Father. Phil. 2.6.  
1. The Father is eternal: Psal. 90.2. So is the Son eternal. Isai. 9.6.  

Glory.  2. The Father is glorious: Acts 7.2. So the Son is glorious. james 2.1.  

Power.  3. The Father did create: Gen. 1.1. So the Son created. Col. 1.16.  
4. Angels do honour the Father: Isai. 6.3. So Angels do honour the Son. 
Adoration.  Heb. 1.6.  
5. A Father begets a Son, but yet communicates not his whole Essence to him: but Christ is begotten, yet partakes of the whol● Essence of his Father, therefore admirable.  
6. A Father begets one that is another person, another thing distinct from himself: But the Lord Christ is begotten, another person, yet not another thing; he may be distinguished, but not divided. Thus we acknowledge God by Admiration.  
Secondly, we acknowledge him to himself, and so do glorify him by our praises. Psal. 50. last verse.  
Here consider, 

1. Who they be do praise him.  
2. How they praise him.  
3. For what they praise him.    
First, who praise him:  
'Tis the Saints praise him. Psal. 145.10.  

1. 'Tis they have the most cause.  
2. And the best abilities.  
3. And the only acceptance.   
Secondly, how they praise him:  
1. They praise him freely, and cheerfully. Psal. 63.5.  
2. Uprightly, and sincerely. Psal. 119.7. Hence 'tis, they praise God with their Souls, Ps. 103.1. with their Hearts. Psal. 9.1.  
3. They praise God frequently, on all occasions. Ps. 71.6. Psal. 119.164.  
4. They praise him constantly. Psal. 145.2. Hence 'tis, when they lose their comforts, yet God loses not his praises. job 1.21.  
Thirdly, for what they praise him.  

1. For his own Excellency.  
2. For his glorious works.  
3. For his mercies.   
First, for his own excellency.  
1. He is the sovereign Lord God over all, Rom. 9.5. the ruler of the world, Zach. 4.14. Hence it is, that Greatness, and Glory, and Power, and Victory, and Praises, is attributed to him who is head over all, 1 Chro. 29.11. He is to be praised as the only potentate. 1. Tim. 6.15. He is to be praised that is high and excellent. Isai. 57.15. He it is, is glorious in Holiness, Exod. 15.11. and worthy to receive Honour, and Glory, and Power, and Praise, Revel. 4.11. Revel. 5.13. All his glorious Attributes, both Communicable, and Incommunicable, calls for our frequent praises.   

Secondly, he is to be praised for his works.  
For they demonstrate his eternal Power and Godhead. Rom. 1.20. Hence it is, that he is praised for creating all things. Rev. 4.11. His works both of Creation and Providence, do show his Wisdom, Power, Goodness, etc.  

Psal. 139.14. Psalm 136. Psalm 194.  The works of God stirred up David to praise God, both for the making of himself, and for the making of other creatures, and for the government of the World.   

Thirdly, God is to to be praised for his mercies, Psalm. 100.4. Psalm 136.1.  
To quicken us to this duty, consider:  
1. The freeness of his mercies, they are bestowed without our deserts: his will is the cause of his mercy. Rom. 9.18.  
2. The multitudes of mercies, of all sorts, temporal & spiritual, on every faculty of soul, and member of our bodies, mercies on our names, estates, families, friends, those near and dear to us.  
3. The constancy of his mercies, they are renewed every morning, Lament. 3.23. We are laden daily with benefits, Psal. 68.19.  
4. Consider mercies comparatively; we are in health others are sick; we have sight, others are blind: we have the Gospel, other sit in darkness, etc.  
Thus we see God is glorified by Admiration, by Praises.  
Lastly, he is glorified by acknowledging him to Men: 

In our Speeches.  
In our Actions.  
In our Sufferings.    
First, in our speeches to men.  
1. By declaring his works, Psal. 105.1.  
2. To instruct our Children that they may praise God, Psalm 78 4.  
3. To make public confession of our sins, if they have caused public scandal, joshuah 7.19.  
4. To make public confession of Religion, being called, Psalm 119.46. Read the marginal Note 1 Pet. 3.15.   

Secondly, We must glorify men before God in our Actions.  
1. By our godly conversation; in the general, to do good works before them, to urge them to glorify God, Matthew 5.16. to cause men to say, 'tis a good God, a good word preached, a good Religion professed, because they do see good works expressed.  
2. In particular, to honour God with our riches, Prov. 3.9. to maintain God's Worship. Exod. 35.22. Also to do good to his ministers, 2. King. 4.10. that they may be encouraged in the Law of the Lord. 2 Chron. 31.4. to to do good to many poor, Ecclesiastes 11.2. that thanks may be rendered by many, and God may be praised and glorified. 2. Cor. 9.12, 13.   

Thirdly, We must glorify God among men by our sufferings  
1. In holding on our course.  
2. Being patiented and meek.  
3. Praying for our Persecutors.  
4. Laying down our lives for the truth: thus suffering we shall glorify God. john 21.19.    

Of God's Subsistence.  
1. What Subsistence is.  
2. That God doth Subsist.  
3. The manner of his Subsistence.  
4. Uses to Edification.  

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 declining: he that doth so, doth honourably subsist. There may be a declining, yet body and soul may hang together: so the subsistence is weak: but he that declines not, but holds his own, falls not back, nor decays, that person subsists happily, not only in being, but also in a well being.  
2. God doth subsist independantly, immutably, without decay or diminution; he is jehovah, and changeth not; he is as Holy, Powerful, 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 do; all creatures subsist by him, he bears them up and continues them therefore they subsist. Psal. 119.91. He himself subsisted when there was no w●●ld, John 17.5. and can subsist if all were dissolved again: He can put an end to the Creatures, and give them subsistence again: so than he subsists of himself, and all Creatures do 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 works from himself, the Son from the Father, the Holy Ghost from them both: 
Proprieties.  they differ in their Personal proprieties: The Father subsists unbegotten, the Son begotten, the Holy Ghost proceeding.   

The Uses are these.  
1. To show us the difference of God's Subsistence, and ours: He subsists of himself, we by him: He before time, we in time: He subsists independent, we depend on him: He subsists without composition, and is immutable; we are compounded of the four Elements, in regard of our bodies; of body and soul, in regard of our persons: He subsists without means, we by means, and his blessing on means: He is always the same subsisting, we must be dissolved, buried, raised, glorified, and subsist eternally by him.  
2. Use. This shows the happiness of God's servants; he ever doth subsist, to direct them, to protect them, to enrich them, and to reward them. Great men on earth do not subsist always, sometimes their wealth decays, sometimes their breath decays; 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 always, his years fail not. Psalm 102.28.  
3. Use. In our decays let us have recourse to God; he always subsists, and bears up the whole World: we need prayer more than shifting, and using unlawful means in our decays; God can make us subsist in life, Psalm 66.9. and in grace, Psalm 41.12. Let us therefore in our decays have recourse to him, that we may subsist.    

Of the Simpleness of God.  
THere are properties attributed to God for two causes: one to make himself the better known to us; the other to distinguish him from other titular gods, and from all other things.  
Simpleness is one of the incommunicable properties of God: 'Tis a Theological word, used for demonstration, or distinction.  
Consider: 

1. What is meant by Simpleness.  
2. That God is of a Simple nature.  
3. Conclusions drawn from it.  
4. Questions answered.  
5. Uses for Edification    

Sect. 1 First, What is meant by Simpleness.  
TO be simple among men is a want of wit & capacity: A want of discretion. Prov. 1.4. To give to the simple sharpness of wit: Hierom reads it a child. junius reads it a fool; because both Children and Fools are simple: of such, 'tis spoken Prov. 9.16. Who so is simple let him come hither. These simple ones are both unskilful, and easily persuaded.  
2. Simple, is to be plain hearted, void of wicked plo●s and devices: The Lord preserves the simple ones, Psalm. 116.6. These are simple concerning evil, Rom. 16.19. These are, as if they knew not how to deceive; this is a commendable simplicity. Thus we see that simpleness is to be void of parts, or to be void of the abuse of those parts of Wit and Knowledge that is bestowed on us.  
3. Simpleness is a singleness without composition, or mixture, opposed to that is double, or of several 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, we take it to be without guile, fraud, or deceit. 2. Sam. 15.11. There were with Absalon men simple in heart, or upright in mind. 
Integro animo.    

Sect. 2 Secondly, That God is of a simple Nature.  
GOD is of a simple Nature; He is a pure Essence, called I am that I am. Exodus 3.14. Light, and is without all darkness. 1. joh. 1.5. There is in God no mixture, or composition in the least degree: He is one God, Light without darkness, strong without weakness, wise without folly, pure without the least spot, upright without guile, etc.   

Sect. 3 Thirdly, Conclusions drawn from God's Simpleness.  
1. WE gather hence, that there is perfection in him: He is simple of himself, without any addition.  
2. Being a pure simple Essence, he must needs be invisible: Our eyes are not able to behold a Spirit that is created, much less him that is a most pure Spirit, excelling them all in the simpleness and purity of his Nature.  
3. He must be eternal, and everlasting; 'tis Compositions do bring a dissolution. God is simple without composition, therefore uncreated, and uncapable of dissolution.  
4. Hence we 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 be of singleness of one sort: How is God so, seeing there are three persons in the Godhead?  
Answ. 1 If there were a Triplicity in the Godhead, there would be sorts of persons: but 'tis a Trinity of one entire simple Essence. 1. john 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 foolishness of God is wiser than men, and the weakness of God is stronger than men. 1. Cor. 1.25.  
Answ. It is an Ironical speech, by way of supposition. The learned Philosophers accounted the preaching of the Gospel's foolishness, and but weakness: But St. Paul shows, 'tis God's Wisdom, and God's Power: Let them in their madness account it foolishness, yet the foolishness of God is wiser than men: let them account it weakness, yet they shall find God's weakness stronger than men. All their Philosophy in their Wisdom and strength of Arguments, cannot open men's eyes, and convert men's souls, and bring them to Salvation, which the Gospel can do. Acts 26.18. james 1.18 Rom. 1.16.  
Quest. 3 If God be a simple, and individual Essence, how could the Son 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 believed, tha● disputed. 1. Tim. 3.16. Great is the mystery of godliness, God manifested in the flesh. After Christ became man, h●e lost not his Godhead: For he knew men's thoughts, wrought miracles, had Divine Adoration given to him. He was said john 3.13. to be in Heaven, and to be equal with God. Phil. 2.6. and in St. John he saith, He and the Father are one. So still the simple individual Essence remains entire, 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 God's Nature of all other creatures, yet come short of God by fare: For they have their substances, and their faculties, and qualities created, and mutable in their Nature: for Angels have fall'n, though now the elect Angels are confirmed by Grace. God excels them; He is a simple Essence, without quality, or properties; only these are attributed to him for our capacity.  
Object. 5 The Scriptures uses not the word Simpleness, nor Property, nor Trinity: why then doth the Church make use of them?  
Answ. Words are notes, 
Aristotle.  and marks of things faith the Heathen. And another saith, Whosoever is ignorant of words, shall never judge well of things. If in the Scripture we find 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 dark things more perspicuous.  
3. They are used for Confutation, that the truth may be cleared, and errors confuted. If that Heretics did affect the Truth, they would embrace the phrases of the Church, and Theological Terms, which do unfold, and demonstrate the Truth.   

Fifthly, Uses to edify.  
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 evil, the less we contrive evil, and the more untoward we are to act it, the better Proficients we shall prove. And as we should be simple in committing evil, so should we be simple in doing good: 
Rom. 12.8.  and as among other good Duties, so in our Alms, to give with simplicity; that is,  
1. Faithfully, if we be trusted.  
2. Humbly, without vain glory.  
3. Gently, giving good language.  
4. Impartially, where needs are equal.  
5. Approving ourselves too God.  
6. Remembering God sees us.  
Use 2 Learn to study the excellency of God in his simple pure Nature, that we may the more admire him, and give him the glory.  
Use 3 Let us reflect on ourselves, and be humbled, who are compounded of the four Elements in our bodies, and of body and soul in our persons; so we are always subject to mutation, and dissolution.  
Use 4 Let us labour for sincerity, that is, our best simpleness; to be sincere, without mixture; upright, without hypocrisy and dissimulation so much as we can, so shall we the more resemble the Lord.  
Quest. How may we attain 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 persuasions we can of God's presence; this will make us upright, without doubling, and dissembling. Gen. 17.1. 
Gen. 17.1.   
3. Look to all God Precepts, commands of Piety, Mercy, and Sobriety: look to both Tables, to all duties: Not to pick and choose, and take liberty where we may gain praise, or pleasure, or profit. Psal. 119.6.  
4. Examine often the temper of the inner man, observing our aims and intents, and our manner of performance of duties.  
5. Pray often and earnest to be purged from guile and hypocrisy; and seeing we bring not with us uprightness, integrity, simplicity, and godly pureness, let us labour, that not in carnal wisdom, 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.    

Of God's Eternity.  
1. What eternity is.  
2. God is only Eternal.  
3. Some Quest. answered.  
4. Applications to edify.  

First, What Eternity is.  
Sect. 1 THe Etymology sense, and meaning of the word is hard to find; because the phrase is used and taken in a future relation only; so 'tis used not fully, nor complete, but rather synechdochially, a part for the whole: men speaking of Eternity, rather look forward than backward; and 'tis more easy so to speak of Eternity, because we guess at something to be done, and enenjoyed when time shall cease; but are dark if we look 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 help us, if we consider Eternity and Time: Eternity is before and after time: Time hath a beginning and an end; then comes Eternity again: by this we see, Eternity is not only (in saeculum) for ever, or everlasting; but we must look both ways, as well to the part of Eternity that is before time, as that which is to come; all is one Eternity, only 'tis parted by Time, which Time in the midst of Eternity, is as a spark of fire in the midst of the vast Ocean.   

Secondly, God is Eternal.  
Sect. 2 IN the largest sense being called, in respect of his Eternity before Time, the Ancient of days, Dan. 7.9. There his Eternity is set down to our capacity: He is said To be from everlasting. Psal 90.2. The God of Antiquity, or the eternal 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 eternal, 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 appear. Heb. 11.3.  
Object. They say, Of nothing comes nothing: therefore the World was eternal?  
Answ. Of nothing comes nothing in Man's work, because he cannot work without materials. Of nothing comes all things in God's work, 
Psalm 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 real things; so they appear, and are in being, though they were formed of nothing.  
Quest, 2 Were not the highest Heavens eternal, 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 God's 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 contain him. He had glory & excellency before Heaven or t e World had a being: Himself is eternal, who had no beginning. 
john 7.5.  The Heavens are not eternal, which had a beginning.  
Quest, 3 Are not the Angels eternal, of whose Creation 'tis not spoken of in Genesis?  
'Tis spoken of inclusively, though not so plainly: Answ. Gen 2.1. The Heavens and Earth were finished, with all their Hosts. In the Host of Heaven the Angels are not excluded: for elsewhere they are called the Lords Host, Gen. 32.2. So Ps. 103.20, 21. Praise the Lord ye his Angels, praise the Lord ye his Hosts. And that the Angels were created, read Psal. 148.2. Praise the Lord ye 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 eternal, but were created, and had a beginning.  
Quest, 4 Saint jude speaks of eternal Fire; jude vers. 7. Had that Fire no beginning, as it shall have no ending?  
Answ. It had a beginning; that which Saint jude calls eternal, Christ calls Everlasting fire. Math. 25.41. 
Math. 25.41.  'Tis eternal in a future relation; it is prepared saith Christ, for the Devil, and his Angels: being prepared, fitted, 
jude 7. verse.  and made ready, proves it had a beginning. Note, that Eternal, 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 eternal estate, yet are careless for Eternity, and mind so much the present time?  
Answ. The Reason is, from the great subtlety of Satan, that separates between end, and means: If we think of eternal fire, he will labour to raze these thoughts out of our minds; yet provoke us to sin, which is the means, hiding the end. In good things he will keep us from the means, as Repentance, Prayer, Holiness; yet gull us with a fool's hope, we shall have the end as well as those that are most painful, and virtuous.  
2. Temporal things are next us, and we are too much led by Sense and Appetite; like Esau, we will have the present pottage, with loss of the future blessing  
Quest, 6 By what Arguments can you prove God's Eternity?  
Answ. 1. That which is the first Cause of all Causes, must be eternal, which is God: He that gives the being to al● creatures, must be an eternal 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 eternal: But God had glory before the world, john 17.5. 2. Tim. 1.9. and purposes and decrees before the world; Ephes. 1.4. and  is eternal.  
3. He that can give eternal rewards, must be eternal; But he can give eternal rewards: Rom. 6. last vers. therefore is eternal.  
4. To be eternal, 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● eternal Son of God?  
Answ. In respect of his Godhead, He was before the mountains: (a Synecdoche) a part for the whole; Mountains put for the World. Prov. 8.25. And for the future, None can declare his age: Esay 53.8. For he 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 joyful 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 eternal, and hath with his eternity and everlastingness life, joy, perfection, fullness at once; so that he is eternal as God.  
Quest. 8 Shall Judgement be eternal in pronouncing, will the great Sessions last for ever? 'Tis Heb. 6.2. called Eternal judgement.  
Answ. Eternity follows the Sentence; an eternal God judges, and he gives an everlasting Sentence; pronouncing to the Elect eternal life, and to to the reprobate eternal destruction.  
2. 'Tis Eternal judgement, in opposition to temporal judgements here; then time is out, and we have nothing to do with it: all we have to do, is about Eternity.  
3. As a Malefactor, when he goes to the bar, we say he hath received his death; notwithstanding the execution follows after: so than men receive their eternal sentence: 'tis eternal judgement.   

Sect. 4 Fourthly, Uses to Edify.  
Use 1 1. THis shows 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, years, months, days, hours, minutes: Eternity hath no measure, nor portions, nor limits; it passes and outstrips the bounds of our thoughts; nor can our reason gauge it, nor our understanding fathom it.  
3. Time is always 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, it's always the same.  
Use 2 Secondly, here we may gain a glimpse of God's excellency; he is Eternal, 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 Eternal God.  
Therefore, when we think or speak of God's Eternity, we should conclude as St. Paul. To the King Everlasting, Immortal, &c, to him be glory for ever, Amen.  
Use 3 Thirdly, we may in Gods fear learn 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 gone: man's whole life is numbered by days; compared to a span, a bubble, to a wind that passes away, etc. If we could seriously alter our thoughts, to think more of the shortness of Time, it would alter our minds to do the second thing: which is;  
2. To take the opportunity of time: Men may have time, yet want the opportunity: as sick men, and old men: but we that have the opportunity of the Gospel, and of health, and Christian society, and other sweet and seasonable opportunities; to have communion with God, to exercise mercy, to further others in godliness: 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.  
Use 4 This should forcibly urge us to labour for humility; because he that dwells in the Eternity, dwells also with the humble, Isai. 57.15. And that we may be humble indeed and enjoy his presence:  
1. Let us draw near to him with our understanding, striving for clearer apprehension of him: This made Isaiah humbly to cry out, woe is me, I am undone, I am a man, of polluted lips: 
Isai●h 6. job. 24.  and job to abhor himself; the sight of God made both of them humble.  
2. In all the good we enjoy, of graces or natural abilities, or riches, to look on both ends as well as on the middle; we are receivers, and must be accomptants; and great receipts must have great accounts: this well thought on will humble us.  
3. Keep a constant confession of sins daily, and often judge ourselves, for our sins worthy to be stripped of all our excellencies, 
Ezek. 36.31.  and to be cut off with infamy.  
4. Carry about us in our minds two, or three, or four of the grossest sins that ever we committed in our lives; look on them with their circumstances, & it will be a powerful means to humb●e us.  
5. Compare ourselves with them which are more sound in judgement, soft in heart, poor in spirit; which are more spiritual in prayer, more heavenly in disposition, more zealous and diligent, and fruitful in good works. The Cloth that is fine compared with haircloth, or sackcloth: is but course if ye compare it with Cambric or Lawn.  
Use 5 Lastly, let us direct our course with care and wisdom, the most compendious way to Eternity.  
1. To increase as much as we can in saving knowledge: for those that God brings to eternal life, he illuminates with his Spirit; so that those which were dead, begin that life which ends in Eternity; or rather concludes, and is perfected in Eternity, john 17.3.  
2. Get the faith of Gods elect, so to lay hold on Christ, and rest upon ●im, that by believing we may come to eternal life. john 3.16.  
3. By patience to continue in well doing; learn patiently to forbear sinful pleasures and profits, and patiently bear oppositions, encumbrances, and crosses; and do well; looking to the rule, the manner, and our aims: join to all constancy; then shall we have Glory, and honour, and Eternal life, Rom. 2.7.    

Of God's Omnipotency.  
1. What Omnipotency is.  
2. God is Omnipotent.  
3. The witnesses of his Omnipotency.  
4. Questions answered.  
5. Applications to edify.  

Sect. 1 First, What Omnipotency is.  
TO be Omnipotent, is to have all power, to have all might and strength. There is Power, and Omnipotency; Power can do much, but Omnipotency can do all: Power may be suppressed by a greater power; Omnipotency is above all, and all subject to it: Power is communicable, Omnipotency is incommunicable. To have Omnipotency, is to have all power, all strength, all might, all sufficiency, to do what is willed, to preserve what is do●e, to produce out of nothing. Omnipotency hath no difficulties, no lets, or oppositions; it works freely, and perfectly, without co-workers, or materials: If that any time it uses any, yet 'tis most certain it needs neither. So then Omnipotency, first, it can do all: secondly, it can have no let: thirdly, 'tis above all: fourthly, 'tis incommunicable: fifthly, it worketh freely.   

Sect. 2 Secondly, God is Omnipotent.  
1. HE is able to do whatsoever he will, Psal. 115.3. and more than he will. Math. 3.9.  
2. Nothing can resist him, his power being supreme. job 9.4. Who hath been fierce against him 
* G. B. , or hardened his mind against him 
† Trem. , or struggled with him 
‖ Hier. , and prospered?  
3. His power is above all the Angels which excel in strength. Psal. 103.20. They are at his command, Psal. 104.4. and are subject to him. 1. Pet. 3.22. The devils apprehend this power of God: Do tremble. james 2.19. Men have their power given them from him. john 19.11 Rom. 13.1. For other creatures, He saith to the deep, be dry. Isai. 44.27. He commands the Earth, and it opens her mouth. Numb. 16.30, 31, etc.  
4. His Omnipotency is incommunicable: the creature may do much by permission, or commission; but God's power is his strength and honour. He is the strong God 
* Trem. , Gen. 33. last verse. Or the most strong God 
† Hier. : the mighty God 
‖ G. B. : His strength being his glory, he will not give it to another: Isai. 42.8. Therefore is incommunicable.  
5. He being Omnipotent, works freely, without compulsion, without assistants, without materials.  
‖ Without compulsion; His own Will was the cause that he made all things. Rev. 4.11.  
‖ Without Assistants; He alone spread out the Heavens, job 9.8. And alone stretched out the Earth by himself. Isai. 44.24.  
‖ Without materials; He form all things out of nothing. Heb. 11.3.  
6. He works perfectly; Deut. 32.4. Perfect is the work of the Lord. So that He made the Heavens, and the Earth, there is the work; and finished them with all their Hosts, there is the perfection. Gen. 2.1. Called All their Ornaments in the Prayer of Manasses.   

Thirdly, The witnesses of God's Omnipotency.  
Sect. 3 1. WE have his own Testimony: Gen. 17.1. I am God Almighty.  
2. Testimony of Angels; Revel. 4.8. Holy, holy, holy Lord God Almighty, thus they cry.  
3. The Testimony of men: job 25.2. Power and fear is with him. 1. Chron. 29.11. Thine O Lord, is greatness and power.  
4. The frame of Heaven and Earth: Rom. 1.20. The Creation doth witness his eternal power.   

Sect. 4 Fourthly, Questions answered.  
Quest, 1 1. IF God have all power, then how can the creature have any; if the creature have any, how then hath God all?  
Answ. ●od hath all power of himself; the Creature hath power from him by participation. The Fountain hath all the water, and the streams receive from the Fountain: Th● Sun is the fountain of light, yet communicates of that light to the Moon and Stars.  
Quest, 2 How can God do all, when 'tis said, He cannot lie? Titus 1.2. He cannot deny himself. 2. Tim. 2.13.  
Answ. That is, because he is Omnipotent: If he could deny himself, or not be, he were impotent and weak. The Sun cannot (as it is) be dark; God is unchangeable, powerful, Almighty; always the same, and cannot cease to be, nor can he do unlike himself; he cannot do any thing that derogates 
† God cannot disable himself.  from his glory, because he is Omnipotent.  
Quest, 3 Why was God six days in the making of the world: He being Omnipotent, could have made it in an hour, or a moment?  
Answ. 1. It was his pleasure to be six days; that is a sufficient answer.  
2. God gives us example, to go about our work with deliberation.  
3. He affords us matter of Meditation by several day's works.  
4. He gives us an example to keep the Sabbath, in resting the seventh day.  
Quest, 4 Did not God being Omnipotent make more worlds: 'tis said Heb. 1.1. by whom he made the Worlds?  
Answ. 'tis plural, because there is the Celestial world, and terrestrial world, this present world; and heaven called the world to come: no question but in God was the Idea of more worlds.  
Quest, 5 Why did not God, having all power, and all creatures at his command, use the ministry of Angels to gather, and convert, and save his elect by preaching?  
Answer. The Angels are too terrible to us: 1. Chron. 21.20. therefore they have wings to cover their feet; to signify we cannot behold them, Isaiah 6.2.  
2. God tries our subjection, whether we will submit to his ordinance. Peter must teach Cornelius, 
Act. 10. Acts 8.  not an Angel: Philip must instruct the Eunuch, not an Angel.  
3. The weakness of the instrument is the glory of the worker. God exercises his power in those earthen vessels, that his strength might be magnified in their weakness; though the vessels be earth, yet the treasure they bring us is heavenly, 2. Cor. 4.7. Though Ministers be weak instruments; yet they are Gods Ambassadors, and the glory of Christ, 2. Cor. 8.23. which he hath chosen to set forth his glory in the world.  
Quest, 6 Why doth God suffer his Church to lie so long in affliction, seeing he is omnipotent, and able to deliver speedily?  
Answer. 1. Because his people before conversion, did not speedily hear him, and turn, and obey him.  
2. Because they must by long afflictions, be sound humbled, and fitted for deliverance.  
3. To exercise their faith, hope, patience, prayer, and subjection.  
4. To show his power in supporting them in long afflictions.  
5. To make deliverances the more sweet and welcome.  
Quest, 7 Why doth God suffer sin to be in his children after conversion, he having power wholly to subdue it in them here in this world?  
Answ. 1. Because he hath reserved perfection for another world.  
2. Because it is his pleasure we should be humble here all our days.  
3. Because we prise the Lord Jesus highly, our sins tells us we need a Saviour.  
4. Because our corruptions are for our exercise, as the Canaanites to Israel: we must be in war here, for we have an enemy within us.  
5. Though sin remain within us, yet by the power of God's grace it doth not reign in us: though sin be in us as a scullion for a base use, 'tis but as the Gibeonites exercised about hewing wood, and drawing water: we are daily mortifying, yet not at the command of it.  
Quest, 8 Why doth God suffer his children to dye, seeing he is Almighty, and could translate them hence, from Temporal life, to Eternal?  
Answ. 1. Because he hath decreed and ordained, all must die, Hebrews 9.27. and his decrees must stand. P●ul 33 11.  
2. God deals favourably with us, though we die temporally; because he frees us from eternal death.  
3. The curse of death is taken away by Christ: Now death is asleep, Act. 7.6. 1. Thess. 4.13.  
4. That we might all learn to hate sin that brought death into the world.  
5. Christ died, and entered into Glory; it is fit we should follow our Captain.  
6. Though we die, yet God he loves us. Rom. 8.38, 39 and shows us the greatest love, presently after that he hath taken away our lives, for than he receives us into joy.   

Sect. 5 Fifthly, the uses to edify.  
Use 1 TO praise the Lord with all our strength, for his Almighty power: Revel. 4.11. Worthy art thou O Lord to receive honour, and glory, and power: Not that God receives from us the thing, but the praise, honour, and acknowledgement. 1. Chron. 29.11. Thine, O Lord, is greatness, and glory, and power.  
Use 2 To speak of his Power, and to make it known, that is the property of the Saints, Psal. 145.10, 11. What others do extraordinarily on a sudden motion, being amazed, as Nabuchadnezzar, Dan. 2.33. & Darius, Dan. 6.27. Let us do constantly; that is, to make God's power known.  
Use 3 To work our hearts to fear the Lord, because of his power; else we are very sots, and without understanding. jer. 5.21, 22. God calls us to fear him; because by his power he keeps the Sea within his bounds: when job considers it, he saith, The Pillars of heaven quake at his reproof. job. 26.10, 11. and verse 14. Who can understand his fearful power? Matth. 10.28. Fear him that can cast both body and soul into hell.  
Object. Perfect love casts out fear. 1. john. 4.18.  
Answ. 1. No man hath such perfection of love, but he hath some remainders of fear.  
2. St. john speaks of the judgement day; then our love shall be perfect, and we shall have boldness without fear.  
3. Love casts out tormenting fear and perplexity.  
4. The perfect love of God apprehended by us, 
Calvin Comment. on Epistle john, page 83.  casts out fear, and quiets our minds: so Calvin on the place.  
To learn to depend on the Almighty for preservation, who can preserve without means: as Elias forty days; by small means, as the widow's little oil and flower in her cruse: Against means, as Daniel in the Den: And for ordinary means let us desire his powerful blessing on the means; else we shall eat and not be satisfied. Hag. 1.  
Use 5 This is terrible to wicked men, to have the Almighty against them: His power and wrath is against them that do evil. Ezra 8.22. The consideration thereof is terrible to the very Devils. Jam. 2.19.   

Here is matter of Consolation.  
Use 6 1. In regard of our Prayers: we call on him that is able to do abundantly above that we ask or think, Ephes. 3.20. He that we pray unto, can quicken the souls of our wives, and children, and servants, john. 5.21. He quickens whom he will. Ephes. 2.1.  
2. Comfort in regard of perseverance: our strength shall be renewed, we shall run, and not be weary; we shall walk, and not faint, Isaiah 40 31. because God upholds us in our intigrety, Psal. 41.12. the Garrison that keeps us, is the power of God, 1. Pet. 1.5. and none can take us out of his hand, that is himself greater than all. john 10.29.  
3. Comfort in temptations: our strength is in the Lord, and in the power of his might: Ephes. 6.10. 'tis he doth strengthen us in the inner man, Ephes. 3.16. and when God helps us with a little help, Dan. 11.34. than our strongest temptations shall not prevail, but we shall be more than Conquerors: Rom. 8.37. a vehement speech.  
4. Comfort in afflictions: he that is almighty orders them for the kind, whether on our souls or bodies, names or estates, Amos 3.6. Is there evil in the City and the Lord hath not done it?  
2. For the measure, he order them to be great, of small: Jer. 30.11. I will correct thee 
† Moderately, or sparingly.  in measure.  
3. He order the time; sometimes he will have it but an Evening. Psal. 30.6. Sometimes 10. Days. Revel. 2.10. Sometimes our sorrows shall be for Years. Psal. 90.15.  
4. He order the deliverance: There is an appointed time. Psal. 105.19. The prisoners shall be loosed out of their pit. Zach. 9.10. And though our troubles be many and great, yet at last comes the Lord in his strength, and delivers us out of them all. Psal. 34.19.  
5. Here is consolation in respect of Death, our bodies shall not always rot, and consume; we must awake, and sing, though we dwell in the dust. Isai. 26.19. And our vile bodies shall be changed, 
Luke 1.37. Psal. 115.3.  and made like to the glorious body of Christ by this mighty power, which is both an absolute power, and an actual power. Phil. 3.21.  
Use 7 Let us abase ourselves that are poor weaklings, and admire God's power, which is, 

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

Of Immutability.  
1. What Immutability is.  
2. That God is immutable.  
3. Proofs by Scripture, and answers.  
4. Applications to edify.  

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 weakness. Fifthly, no dependency on another. Sixthly, there must be Omnipotency to overcome all impediments that may hinder, and Omniscience, to foresee all inconveniences, to prevent all errors 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 eternal in being, nothing can can be added to him, nor taken from him: He is independent, 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 God's Immutability.  
IT may farther be proved by Scriptures, and Answers to Objections: By Scriptures, james 1.17. With him is no variableness, nor shadow of change. So in Numb. 23. God is not as man, that he 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 Soul, Isai. 1.14. a Heart, 1. Sam. 13, 14. An Ear, Psal. 34.15. An Hand. Jsai. 59.1.  
2. When men do repent, they change their actions: God threatened Niniveh, and tells Hezekiah, he shall dye; there was included, Except Niniveh do repent, or Hezekiah pray. God wills a change, he changes not his Will. Phineas had a Covenant of the Priesthood, yet Ely's sons by sin cut it off. God would establish David's Throne, yet for sin ten Tribes fell to jereboam, from Rehoboam, Solomon's son, David's Grandchild. Inpromises and threatenings which are temporal, we are to look to something included, as well as expressed: So than the mutation is in us, not in God; as to those in a Ship near the shore, the houses seem to move, and the trees; but they stand firm, 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 nourished 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 work 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 days. 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 do 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 down to Sodom to see if their cry were true; that is, the cry of their sins. 
Gen. 18.21.  Did not he change his place to come down?  
Answ. 1. It is a figurative speech: God filleth all places, he doth not go, nor come; he knows all things; he needs no inquisition to inform him.  
2. God teaches us by this manner of speech, not to believe too hastily the reports of gross sins: We too often, and too lightly presume to give credit, and pass censure without probation.  
It is a lesson for Magistrates, gravely and deliberately to pass sentence, and punish, after they have by inquiry found out the fault. job 29.16.   

Sect. 4 Fourthly, Uses to edify.  
Use 1 1. TO abase ourselves to the dust, and to honour and exalt God above the Heavens. God is immutable, without shadow of change in his Essence, purposes, or proceed: We shall shortly change, dissolve, and turn to our dust; we daily change in ourselves, purposes, affections, and actions; we change every step we tread; being weary, we sit, than we lie down, than we rise, and walk, and weary ourselves again: now we are weary with fasting, anon we are weary of eating; now we smile, anon we weep, and sigh; to day we love, to morrow we hate; we are constant in unconstancy, and unlike God, being always mutable.  
Use 2 Here we may discern 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 Blackamoor can change his skin, or the Leopard his spots. jerem. 13.23. They are dead in sins and trespasses, Ephes. 2.1. and cannot change unless to more rottenness.  
Answ. Though they cannot change, yet God can change them: Nothing is too hard for him. jer. 32.27. The Lord hath changed others, and will do much for those that seek to him. Ezek. 36.37. We must use means for our change, and true conversion: we must hear the Word; For by it men are changed. Acts 26.18. We must pray often and earnestly. Ier 31.18. This changed Christ into a glorious estate. Luke 9.29. Prayer is a means of obtaining the Spirit of God. Luke 11.13. The Spirit of God being obtained will change us. 2. Cor. 3.18.  
Use 3 Here is comfort unto us in respect of: 

1. The God we serve is immutable.  
2. The duties and services we do perform.  
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 add to our consolation.  
2. Here is comfort in regard of our duties which we do perform: we have the immutable God to assist us, to accept us, to reward us: He that had respect to Abel, hath respect to us, coming 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: jer. 31.3. His mercy is an everlasting mercy, Isai. 54.8. He may for a moment hide his face, and for our sins correct us with the rod● of men, Psalm 89.33. but his loving kindness he will never take from us: this is our comfort, his love is immutable. john 13, 1. Rom. 8.37, 38, 39  
Use 4 Let us labour in our poor scantling to be unchangeable in goodness, both in resolutions and actions this way.  
1. Let us be sound humbled, and broken in our hearts for our sins: firm building have good foundations.  
2. Let all our resolutions be conditional: if the Lord assist me, if the Lord be present with me by his grace, I will forbear such a thing, perform such a duty, bear such a cross patiently: Peter here failed, and so fell.  
3. We must be well catechised, and sound grounded in the principles of Religion: 'Tis the uncatechised professors prove unstable, and as empty boats, are toasted about with every wind of Doctrine. Ephes. 4.14.  
4. We must be practice Christians, to do what we hear; then shall we be stable, as those that build on a Rock. Matth. 7.24.  
5. Our constancy is much furthered, by looking to the recompense of reward; this doth encourage us in our Race, to look to the joy before us; this keeps 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 goodness: 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 willingness, Psal. 51.12. Psal. 110.3. Psal. 122.1.  
7. Take heed of four main impediments to constancy.  
1. Take heed of infidelity, for we live by faith, and walk by faith: Infidelity makes men to withdraw themselves, Heb. 10.38. and to departed from God: Heb. 3.13. This root hath two abominable branches; the one to say, I shall one day perish: 1. Sam. 27.1. the other to say, 'tis in vain to serve God. Malak. 3.14. When men believe not God's assistance, acceptance, nor reward, how can they be comfortable or constant.  
2. Take heed of ill company: Peter changing his company, lost his constancy: those that hold dangerous errors in judgement, or else live in gross errors in practice, their selected society will either hinder us in our way, or turn us out of it.  
3. Take heed of over-affecting the praise of men; for than we shall over-affect the reproaches of men, and so we may be brought to cease from those godly courses that God and our own consciences do call for, through base and cowardly fear of reproaches.  
4. Take heed 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 means: Demas, saith Paul, hath forsaken me: the next news we hear; He hath embraced this present world. He that would forsake good company, no doubt but he forsakes good duties, and so turns Apostate: Take heed of coldness of disposition and affection, so shall you prevent inconstancy in action.    

Of Infiniteness.  
1. What Infiniteness is.  
2. No Creature is Infinite.  
3. God is Infinite.  
4. Applications to edify.  

Sect. 1 First, what Infiniteness is.  
IT is to be without bounds, to be unmeasurable, to exceed reason or capacity,; 'tis opposed to finite which is, to bound or limit, to define, to end or conclude: Infiniteness hath respect to Essence, or Properties: that which is Infinite, must fill all places, it comprehends all things, and is comprehended of nothing: the centre is every where, and the circumference no where: infiniteness hath respect to time, place, power, wisdom, justice, mercy, etc.   

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 God's Essence. 1. King. 8. As for man, he is finite, 'tis quickly resolved what are his compounds: For the gifts of his mind, or abilities of body, he hath his measure and limits; his body is anatomised, his soul defined in essence and qualities, and confined in his earthly prison, his days numbered; there is no resemblance of Infiniteness in man, unless it be in his desires.   

Sect. 3 Thirdly, God as infinite in his Essenc● and Properties.  
He hath an Infinite being, independent, incomprehensible: the Heaven of Heavens cannot comprehend him; the Angels admire him: when we do think of his Infiniteness, our apprehensions prove too weak, our capacity fails us, our thoughts return as dazzled: Finite cannot comprehend Jnfinite: our meditation turns to admiration: he is infinite in time, being eternal: infinite in place, filling heaven and earth: infinite in power, he can do all that stands with the honour of power to do: he is infinite in wisdom, knowing with one view all things past present, and to come, most clearly, and fully, and perfectly, with their originals, natures, uses, and concomitants, issues, and conclusions.   

Sect. 4 Fourthly, Uses to edify.  
Use 1 1. HEre see the excellency of God: We may say with the Psalmist, Lord there is none like thee. Psalm. 86.8. There is no comparison between finite and infinite, Matth. 19.17. There is none good but God: In comparison of the infinite goodness of God, none is good; yet simple men are said to be good, as Matth. 12.35. Act. 11.24. So in regard of God's infinite purity; the stars are impure, Job, 25.5. in comparison of his infinite greatness, the Nations are as nothing. Isaiah 40.17.  
Use 2 This shows us whither to go for satisfaction: it is not finite things do satisfy our infinite desires; we do spend our thoughts and labours to get satisfaction in the creatures, and all is in vain. Isai. 55.2. There is an emptiness 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 she seeks satisfaction: So vain man hath many inventitions, but still is unsatisfied. 'Tis this infinite God that gives it, his mercy can satisfy us betimes. Psal. 90.14. Himself 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.  
Use 3 Seeing infiniteness hath relation to God's Essence, and properties, we should be sparing in considering it singly, or simply; rather to meditate of it Relatively, as infinite Essence, infinite Wisdom, infinite power; which attributes may be considered in several places; so the best way is Brevity to avoid 
* A using one thing often.  Battology.    

Of Omniscience.  
1. What Omniscience is.  
2. No Creature is Omniscient.  
3. God is Omniscient.  
4. Proofs by Scriptures and Reasons.  
5. Applications to edify.  

Sect. 1 First, What Omniscience is.  
IT is gathered from a compound word, 
Omnis scientia.  all and knowledge: To know all requires infiniteness; 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 knows all thoughts 
* 1. Kings 8. , no creature knows God's Essence, no creature knows the Day of Judgement, no creature knows the certain events of things, nor the certain 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 all things in Heaven, earth, and hell. Pr. 15.11.  GOD is Omniscient, knowing himself, and all creatures; He being infinite, knows himself to be an infinite Essence. He knows the Creatures in their being potential, in their production, existence; He knows their motions, inclinations, intents, actions, progress, declensions, ends, and conclusions: He sees all with one view, without experience, or disputes, or events, or Reasons, or Similitudes; He sees them distinctly, unchangeably, 
* Without the least sinful motion.  sacredly, eternally, and perfectly.   

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

1. Positive. Acts 15.18. jer. 17 10. Psal. 94.11. 2. Negative. 3. Metaphorical.  FIrst from Scripture; the Scriptures prove it 3. ways, first, Positive: secondly, Negative: thirdly, Metaphorical. Job 28.24. For he beholds the ends of the world, and seethe all that is under Heaven. Heb. 4.13. All things are anatomised before him.  
Reasons. job 42.2. There is no thought hid from thee.  

1. He made all, 2. Else he were not perfect. 3. He must judge all: Ergo knows all things.  God is said to have eyes. Prov. 15.3. To be light. 1. john 1. God is light; to see, is to know; we borrow from the Mind, and give to the Eyes: As I see your purpose, I see your love; that is Metaphorically, I know, perceive, or discern it. When we say God hath eyes, we mean, he knows, discerns, understands. So God is light; ye know, 'tis light makes all manifest, it discovers, and makes things obvious.   

Sect. 5 Fifthly, Uses to edify.  
1. THis confutes two sorts of men, the Heretics and the profane: First, those Heretics which hold, that God sees no sin in the justified, are ignorant of God in his Omniscience; plain Texts are against them, Psal. 90.8. Thou hast set our iniquities before thee, and our secret sins in the fight of thy countenance. So Heb. 4.13. All things are anatomised before him. We have sin, we see sin, and our neighbour sees our sin: God corrects us for sin, his Spirit is grieved by sin: therefore God sees sin. God saw sin in David, in Peter, in the Churches in the Revelation: He sees our sins more perfectly than ourselves, and convinces us for them, and causes us to bewail them, confess them, and loathe ourselves for them.  
2. This confutes Atheists, and profane men, which go about to hide their counsel from the Lord: Isai. 29.15. And judge carnally of God, job 22.13. as if he being in Heaven, had eyes as a man, and could not see through the dark cloud.  
Hear is direction, to take heed of secret sins; 
Secondly.  God knows them, and sees them with all their circumstances. job 42.2. No thought is hid from him.  
2. Take heed of false pretences, as jesabels' Fast, Absalon's Vow, and Judas Kiss. God sees the intent, though man sees only the pretence.  
3. This shows, that it is not in vain 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 real prayers. Nehemiah 2.4.  

Thirdly.  Here is matter of consolation:  
1. In regard of our frailty; The Lord knows whereof we are made, he remembers we are but dust; so that from this his knowledge we m●y expect his compassion. Psal. 103.14.  
2. In respect of our troubles, we know not which way our deliverance shall come; But the Lord knows how to deliver the godly. 2. Pet. 2.9. Let us labour to be godly; when God knows us to be so, he knows then how to end our miseries, and to give us deliverance.  
A fourth Use may be, to aggravate the misery of the impenitent: They sin 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 sin, is all known to him that shall judge them at the last day.  
Use 5. To admire the knowledge of God, and to abase ourselves, and confess our ignorance as The wise man, Prov. 30. Surely I am more foolish than any man. And Psalm 73. So fo●lish was I, and ignorant, and as a beast before thee.  
Use 6. To believe, and acknowledge that there shall be a righteous Judgement at the Great day; because the judge cannot be deceived: He knows all men's causes, and will separate men's persons; he knows his Sheep from Goats, and will re●ard every one according to that he knows they have done in the body: He needs no informations, but will judge according to perfect knowledge.    

Of Omnipresence.  
1. What Omnipresence is.  
2. No Creature is Omnipresent.  
3. God is Omnipresent.  
4. Reasons and Scriptures to prove it.  
5. Objections and Question, answered.  
6. Applications to edify.  

Sect. 1 First, what Omnipresence is.  
IT is a word from a compound of two words, all and present; expressed in another phrase, called ubiquity, a being every where at once.   

Sect. 2 Secondly, no Creature is Omnipresent.  
THe Creatures are limited and bounded; Angels are not in heaven and earth at once: man hath his being in a little room, and is present but in one place at once: the Sea hath her bounds, the air hath his Region, and every Creature hath his appointed place.   

Sect. 3 Thirdly, God is Omnipresent.  
IN heaven is his glorious presence: he is in earth by his providence, in hell by his judgements; though no place can contain him, yet no place can exclude him.   

Sect. 4 Fourthly, Reasons and Scriptures to prove it.  
Reason 1 1. HE is an infinite Essence, therefore omnipresent. Secondly, Reason 2 because God requires we should walk before him. Gen. 17.1.  
How is it possible for all his servants at once to walk before him, were he not omnipresent? Reason 3 Thirdly, God doth excel all creatures how excellent soever: the air is every where, but only in his own Region; the waters of the Sea every where, but within their banks: but God at once is in all places, being omnipresent.  
The Scriptures prove it clearly. Gen. 10.9. Nimrod a mighty hunter before the Lord in God's presence, Psal. 139.7. Whither shall I fly from thy presence? jer. 23.24. Do I not fill heaven and earth, saith the Lord.   

Sect. 5 Fifthly, Objections.  
Object. 1 CAine went out from the presence of God. Gen. 4.16.  
Answ. 1. God's presence is either general or special. Cain went not from God's presence, as he is universally present with his creatures, but he went from the presence of his grace and favour. 1. Chron. 16.29. To come before God, is expounded, Psalm 96.8. to come into his Coures. Cain went from the presence of God, from his Church and family in Adam's house, who taught his children religion, and to offer Sacrifice; he went from that sweet communion that God's children have with him in his worship and service.  
Object. 2 In Ephes. 2.12. the Gentiles were without God in the World: how was he then present?  
Answ. 1. They were without Christ who was God.  
2. They were without the knowledge of God.  
3. They had no interest in God as his people.  
4. They did not enjoy God as his people do, to fly to him in all need, to worship him, to be conversant with him.  
Object. 3 In Psalm 16.11. 'tis said, in his presence is fullness of joy, and his presence is every where; how is this joy then wanting in earth and in hell?  
His presence and favour causes joy in his kingdom of glory: Answ. but in earth his presence is troublesome to the profane, because his Nature and theirs do quite differ; and he is a Judge whom they fear and hate.  
In hell his presence is terrible to the damned, because his presence and wrath there goeth together. A King's presence is joyous to those that shall be pardoned, enriched and honoured; but terrible to Traitors that are condemned and to be executed.  
Object. 4 If people be taught this, it will dash all mirth and sport, and make them very demure and sober, to think they be always in the presence of God.  
Answ. It is the way to make them truly joyful when they are upright: the Angels are full of joy, yet stand in his presence; it will dash carnal sport, and bring spiritual joy; we shall not lose, but gain by it; we shall lose that would defile us, and gain that would beautify us.  
Object. 5 There is much wickedness done every day; God being present, 'tis a marvile he suffers it.  
Answ. 1. He shows his infinite patience and long suffering. Rom. 9.22.  
2. He lets wicked men alone till their sins be full. Gen. 15.16.  
3. He keeps sometimes a little Sessions here, and executes vengeance, to show there is a God.  
4. He hath a great day to reckon with them for all.  
Object. 6 God is said to be in heaven, Psal. 2.4. Psal. 115.3. Our God is in heaven.  
Answ. There he is in his Majesty and Glory, yet he is in earth by his providence and omnipresence. jer. 23.24.  
Object. 7 He is not with the wicked, Numb. 14.42. he withdraws himself from them. Hos. 5.15.  
Answ. He is not with them to protect them, to bless them, to direct, prosper, and reward them; yet he is with them, to punish them; Gen. 10.7. to restrain them: he is so near them, as he puts his hook in their Nostrils. Isaiah 37.39. He is not with them in grace and favour; yet he is with them by a general providence, to overlook them, and curb them, and disappoint them, as the places before quoated do show.   

Sect. 6 Sixthly, Applications to edify.  
1. THis shows them to be very sots that go about to do their wickedness in secret; they are notably blinded and seduced; for sin where they can, they sin in God's presence: as Nimrod was a mighty hunter before the Lord: so it may be said, men are great usurers before the Lord, great swearers, great liars, grievous drunkards, notorious thiefs before the Lord, though they think God is in the Circle of heaven, job 22.14. and say who seethe us? Ezek. 9.9. There is a God sees, and is present, who is the witness, and will be the judge.  
2. This may teach the godly.  
1. To be sincere, because they walk before God. Gen. 17.1.  
2. To fear and reverence God's presence. jerem. 5.22.  
3. To be comforted: he is present in our troubles. Psal. 91.15.  
4. To come prepared to holy duties; God is present. Psal. 26.6.  
5. To approve ourselves to him whom we are before.  
Quest. 7 How shall we approve ourselves to the Lord?  
Answ. By following these directions.  
1. We must approve of the things that are excellent, esteem, and mind the persons and things that GOD doth affect.  
2. We must approve ourselves to God by avoiding secret sins as joseph. Gen. 39  
3. By making conscience to perform private duties, Math. 6. approving ourselves to our Father that seethe in secret.  
4. We must make conscience of those sins wh ch the world accounts small sins, as petty oaths, ●●le talk, following the fashions, gaming, wantonness etc.  
5. We must approve ourselves to God in holy courses of life and conversation, though the world scoff at us, as they do at those that run not with them to the same excess as they do.  
6. By doing Gods work after his own mind, looking to our preparations, temper of heart, our reverence, simplicity, aims, etc. that we may mainly strive for God's approbation in all our performances.  
To show us the excellency of God in his Omnipresence: He is present every where, because infinite; 
Thirdly.  always, because ettrnall.  
2. He is present without local mutation, or succession: He is not included by any place, nor excluded from any place.  
3. He is a most fit judge to judge the world, because he needs no jury, nor Evidence: He is a witness himself, and so will give a righteous Sentence, and will bring to light the secrets of the just done before him, to their everlasting honour; and the secret sins of the wicked, to their everlasting shame.  
We should be stirred up by all means, to desire Gods gracious presence, where our joys shall be full, 
Fourthly.  and our pleasures everlasting. Psalm 16.11.    

Of Perfection.  
1. What Perfection is.  
2. That God is perfect.  
3. Questions about perfection.  
4. Applications to edify.  

Sect. 1 First, What Perfection is.  

Perfect●●.  TO be perfect, is to lack nothing, to be absolute, and entire; to be all, whole, full, without the least defect: to have all excellency in the superlative degree in every good, to the utmost, so that there can be no want, nor addition: This is Perfection.   

Sect. 2 Secondly, God is perfect.  
GOD is perfect in the superlative degree, to the utmost; to whom can be no addition, he is so completely perfect in his Essence, Attributes, and all his Works.  
1. In his Essence, having a perfect, blessed, absolute, and independent being; richly, gloriously, joyfully, immutably.  
2. His Attributes which demonstrate him, are all perfect: He is perfectly eternal, without beginning, or end: perfectly Almighty, working without materials; perfectly wise, knowing all secrets; perfectly merciful, in forgiving fully, giving freely, liberally, abundantly, etc.  
3. Perfect in his works: Perfection is to accomplish and finish, so is he perfect: He finished the work of Creation. Gen. 2.1. He than beheld his work as complete and 
* Willet on Gen. 2.1. page 15. Ainsworth.  perfect. He finished, that is, he perfected; Ainsworth on Genesis. So Moses saith, Perfect is the work of the Lord, Deut. 32.4. That is, without blame, or blemish.   

Sect. 3 Thirdly, Questions and Answers.  
Quest. 1 WHy did God make the World, having all perfection in himself before?  
Answ. 1. To manifest his glory to the Creatures: We only acknowledge that that is in him, which we cannot add to him.  
2. For his Wills sake all was created: It was his pleasure, that is answer sufficient. Rev. 4.11.  
Quest. 2 How is Christ perfect, seeing many of his mystical body are not yet gathered to him, and many are unborn?  
Answ. 1. He hath a Divine perfection being God.  
2. He is perfect in his Humane Nature in glory.  
3. He is perfect relatively, as he is a Head, having perfect Wisdom, Glory, and Holiness; so that of his fullness we receive our measure: john 1.16. from him which hath not the Spirit of measure. john 3.24.  
4. He is perfect in his body in regard of Decree, growth, certainty; and the accomplishment daily draws on. 'Tis decreed, growing daily, and increasing, certain, as good as done. God calls things that are not, as though they were, etc.  
Quest. 3 How are Gods works all perfect, when some are borne blind, or lame, or natural fools?  
Answ. 1. God in the beginning made all his works good and perfect.  
2. All imperfections in Nature are from sin and punishments.  
3. There may be a perfect work in the womb, yet some secondary cause may hinder perfection in the birth.  
4. We are to conclude, that the works of God are perfect, though we cannot find out a Reason of his doings: He is not to account to us.   

Concerning defects of understanding in natural fools.  
1. The Creator may give wisdom, and deprive of knowledge as he pleases, and measure to every one after his own Will.  
2. It is just that we should be all born fools, having lost our wisdom by Adam's fall.  
3. The Parents may be punish with foolish children for diverse Causes.  
1. Having over-eagerly desired children, they may have a child, but a fool.  
2. For neglect of God and his service, and the heaping up of wealth as the chief good, they may be punished with a fool for the Heir.  
3. Some children are fools to teach us wisdom; that as we mislike their natural folly, so we should detest our own spiritual folly; and to teach us thankfulness, by seeing his judgement on others, and well to use our Wit and Reason which he hath given us, and exercise our mercy; as to help them that are defective.  
Quest. 4 Are not the regenerate perfect in this life?  
Answ. No; for grace and peace must be multiplied to them: God's grace towards them, and his pe●ce in them is capable of augmentation 
† Grace in their apprehension. , and they are to ●●●rease more and more. 1. Thes 4 1. And the best had need to grow in grace. 2. Pet. 3.18.  
Quest. 5 Why then is perfection named in the Scripture? Mat. 5.48. Philip. 3 15. Heb. 6.1.  
Answ. 1. Precepts show not what we are, but what we should be.  
2. These precepts should put us in mind of our original perfection, and humble us: God calls for what he gave us, but we have lost it.  
3. These precepts are for excitation, to stir us up to be better, and to press forward.  
Quest. 6 May we not strive to be like God in perfection? Mat. 5.48. We are bid to be perfect as God is.  
Answ. We are to be like him in resemblance, not equality: There is (as he is) in equality that which is impossible; there is (as he is) in resemblance: so the drop resembles the  Ocean.  
Quest. 7 What is the Christians perfection?  
Answ. 1. To bewail his imperfection from the heart.  
2. There is perfection of parts, and perfection of degrees: A child hath perfection of parts, a man or 
* In his body.  growth.  
3. His perfection is in desire and endeavour; a man may aim at the Sun, though his Arrow ascend but forty els upwards.  
4. He is perfect comparatively, as Noah was a perfect man in his generation. Gen. 6.9.  
5. He is perfect in God's account being justified, and Christ's perfection imputed.  
Quest. 8 Who are the most perfect men on earth?  
Answ. Those that come the nearest to the rule of perfection: such are they  
1. Which have sound experimental knowledge.  
2. That with most freedom of Spirit, and the least distractions do perform holy duties.  
3. That are most conversant with God in their inner man, and are most heavenly minded.  
4. That are most patiented, and ready to forgive an acknowledgement of a wrong, yea, 
james 1.4.  without acknowledgement, and pray for persecutors; and are sorry when evil befalls their particular enemies, and are ready to help them.  
5. That are most in charity, doing the works of their callings, with love to others, that are least censorious, because of the largeness and soundness of their charity.  
Object. 2 We must not call evil good. Isai. 5.  
Answ. Then we must not call their rashness wisdom, nor their prejudice zeal; nor are they to be justified that speak so much of oth●● errors, that they are in danger to forget their own their perfection is more devotion in the closet, less talk at the table: the want of perfections in the world, begets great imperfections in them, and they are delivered without a midwife: it were good if they did herein miscarry.  
Quest. 9 Are not those most perfect that are united to Christ?  
Answ. They are, and do draw virtue from him, whereby they shine in the aforesaid, 
justification.  and in other virtues to the example of others.  
Quest. 10 What course may we take to draw nearer to perfection?  
Answ. 1. We must set before us the best pattern.  
2. Keep close to the rule of the word.  
3. Mind our particular duties in our places, as soldiers in the army keep rank, and letters in the line are of an evenness.  
4. Forget thats behind, endeavour to go forward against corruptions, temptations, persecutions.  
5. Use the holy means with holy preparations and affections.  
6. To do all good better than before, with more heedfulness reverence, and better aims.  
7. Examined daily the temper of the heart, and be ever weeding that garden.  
8. The more we bridle our tongues, the more we grow towards perfection james 3.2. Therefore we are to have a special care that our words, 

1. Be fewer for number of them.  
2. Better for the nature of them.    
1. That we speak of God with more reverence.  
2. Of men with more charity, of ourselves with modesty.  
3. Of the World for necessity.  
4. Of Religion with alacrity: We must labour for more salt of grace to season our words, and for more Rules of Wisdom to order them; then joy shall come to us from our Answers, and piety and sanctified reason will issue out of our mouths, and it will appear we are proficients in the school of Perfection.   

Sect. 4 Fourthly, Applications to edify.  
1. IT is an approved way to humble ourselves to look on God's Perfections, and our own manifold imperfections: God is light, we darkness; he is Almighty, we impotent; he is eternal, we but a moment, in the condition of mortal life; he is good, we evil; he is holy, we are polluted; he is most wise, we are foolish and ignorant, and as beasts before him; he hath all perfection, we have all imperfection.  
2. To serve God who is ●●rfect, and alsufficient; he hath sufficiency, self-sufficiency, sufficiency for others, and sufficiency for all things; he can enrich his servants; he is a perfect and alsufficient God, Gen. 17.1.  
3. To admire and wonder at the perfection of the Lord, who is  
1. Perfect without comparison in the superlative degree; none is like to him.  
2. He is without imperfection: light without darkness, strength without weakness, wisdom without ignorance.  
3. God cannot lose his perfection, not in the least degree.  
4. He is a perfect Essence, not having best and worst, he cannot have addition.  
5. He needs nothing to keep him as he is, or to augment his perfection: but our perfection admits of comparison, it is accompanied with imperfection: we are capable of ecliples, desire addition, and means to support us: therefore admire God's Perfection, that so fare doth excel us.  
4. Desire and long for that place where all imperfections shall be abolished, and such perfection as we are capable of shall be obtained.    

Of Invisibility.  
1. What Invisibility is.  
2. How God is said to be Invisible.  
3. How creatures are invisible.  
4. Questions answered.  
5. Applications to edify.  

Sect. 1 First, What Jnvisibility is.  
THe word signifies that which cannot be seen: A thing may be invisible two ways: the one when something is between the eye and the object, or the object is too near, or too fare off. The other, because the object is so pure, clear, and spiritual, that no secondary help can make it obvious.  
We see not when a Curtain is drawn, or if a thing be behind a wall or a mountain; the object may be visible in itself, but occasionally, by reason of some medium, is hid from us.  
Also a thing too near the eye we discern not; we cannot see our eyelid, because it is too near.  
Again, we see not that is fare off, and a great way remote from us; as a mountain, twenty, thirty, or forty miles, because our natural view, and prospective view hath his bounds which we cannot exceed: all this while the defect is not in the eye, but the object is either hid, or too neeare, or too fare.  
In respect of the object there is an invisibility, which being thin, pure, and spiritual, all advantages cannot make it visible.  
That which makes a thing visible is light, for in the dark we see nothing; also it must be convenient light: for if the eye be in a perfect Sunbeam, it would see nothing, therefore it must be a convenient well-qualified light: in the Moonlight we see only gross things; in the day light we see all colours, forms, and shapes; but there is a more exact light that Ingravers and Jewellers use through a glass of Water from a Candle.  
Take the best advantage from Nature and art, take the best sighted man in the best qualified light, natural, or artificial, yet he cannot see a Spirit, because of the pureness and thinness 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, immortal, Invisible: No man ever saw him, john 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 drawn away as a Curtain, the imperial Heavens are of so exceeding brightness, that the glory of them cannot be discerned but by a glorified eye. In his light we shall see light hereafter, not only 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 four Elements: so are invisible.  
3. The Wind is invisible; the same word that signifies a Spirit, signifies the Wind; so that we may hear the sound, but cannot see it. john 3.8.  
4. The Soul of man is invisible both in conveyance, in being and in departure.  
1. In conveyance; some think we have our Souls conveyed to us by participation, as one Candle lights another: some think that our Souls come by propagation, as a man to beget a man body and soul: some think that the soul comes by infusion; when the body is form, than God infuses the soul, and so the child is alive. But when all is disputed, little is concluded; it is an invisible work, and hid from us: Eccles. 11.5. Thou knowest not the way of the Spirit.  
2. The Soul is invisible in being, and continuance in the body; men hear it speak by the tongue, and work by the hand, and go by the feet; as in a Watch, the spring within moves the wheels, and we do see the point of the Dial: So it is with the Soul; we see it is, but how it is we know not. It is a Spirit, Psal. 31. ●. Heb. 12.23. and therefore invisible.  
3. The Soul is invisible at the departure: No dying man's soul was ever seen 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 spoke with Moses more familiarly than with the people; to whom he spoke from the Mount: Exod. 20. yet Moses stood between God and the people. Deut. 5.5. God spoke to him without a mid-man. Numb. 12.8. As for his sight of God, it was but of his backparts. Exod. 33.23. He saw so much as he was capable to conceive. The Prophets had visions, Isai. 6. Ezek. 1. Dan. 7. not of God's Essence; that the Seraphims cannot behold. Isai. 6.2. but such apparitions 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 less can man with his bodily eyes.  
2. God is a Spirit, john 4.24. therefore invisible.  
3. If God were visible, we should see nothing but God; for he fills Heaven and Earth.  
Quest. 3 Shall not our eyes see God in the life to come? job saith, With these eyes I shall see him: And Christ saith, The pure in heart shall see God. Math. 5.  
Answ. job 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 mind more clearly; in neither they shall comprehend his Essence, in both they shall have a fullness of vision, fare beyond that we can conceive in this life. He that goes to the Sea may fill his vessel, yet leave the Ocean behind him. We shall see so much, as we shall say we have enough; our vision shall be so great, that it is called the beatifical 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 himself to be a Husband, the Church gives herself to be his Spouse; there is the Father's consent, and his gi●t of her, john 17 24. on the Son's demand. Psal. 2.8. There is the pledge of our faith at Baptism, and the Lords Supper; and he promises in the Covenant of Grace to be our God, there are reciprocal affections, and the conjunction is real, yet spiritual. As for sight, he sees us with his all-seeing view; we see him with the eye of faith, Heb. 11.27. which sight of faith makes us to rejoice. 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 help to our devotion, to have some Image before us, because God is invisible?  
Answ. To have an Image of God to help our devotion, is forbidden. Deut. 4.23.  
2. It is unprofitable. Isai. 44.10.  
3. The Image draws the mind down; for the mind doth much follow the eye.  
4. ●t is against God's 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 Holiness, and Righteousness. Ephes' 4.24. That was the image, not the Substance of the Soul; for that is not lost, but God's Image was lost. The souls of the wicked are without God's 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 Do devils see each other, and do Angels see them?  
Answ. It is likely that they do: it is natural 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 Angel, or devil?  
Answ. Not in their own Nature, but in some similitude; for their substance is spiritual, and not obvious to the bodily eye.  
Quest. 8 How may we know when Satan tempts us, because we cannot see him: how differ his tentations from our own corruptions?  
Answ. 1. His temptations of that kind, are against the light of nature; as that there is no God, or that he is not gracious, just and merciful, etc.  
2. His temptations are to the ruin of nature, as for a man to kill himself causelessly.  
3. The temptations come rushing suddenly, our corruptions entice by degrees, by mental contemplation, or outward objects.  
4. He resists holy duties, by injecting false reasonings in the mind, t●at God is dreadful, we sinful, unworthy, and shall have no assistance nor acceptance.  
5. He works discomforts in the heart, by hiding the consolations, presenting judgements to the mind, and threatenings, to make us give over a godly course, or walk heavily.  
Quest. 9 Cannot Satan appear visible?  
Answ. No not in his own nature, but he may by permission use some of the creatures, as a Serpent to Eve; or may use the four Elements to form and apparition, as in the body of Samuel, or rather the likeness of Samuel: or he can delude the senses, as the Serpent cast down before Pharaoh; Moses Serpent was true, the Magicians was but a delusion, a deceiving of the senses.  
Quest. 7 May not the Heathen object against us, Where is your God, seeing he is invisible, and cannot show we him?  
We can answer them thus. Answ.  
1. Their question comes from gross ignorance.  
2. We can tell them where our God is: He is in heaven. Psalm 115.3.  
3. We retort to them; where is your God? if they can show him to the eye, he is no true God, because he is visible, and shall be perishing. jer. 10.   

Sect. 5 Fifthly, Applications to edify.  
1. TO praise God, as for other excellencies, so for his invisibility. 1. Tim. 1.17.  
2. To learn to walk by faith as if we 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 we have not seen him, and to rejoice in him as we are believers. 1. Pet. 1.8.  
4. Would we see the Invisible God? then let us behold his invisible power, and Godhead in his works 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 help us; we have promises of invisible things to encourage us, we shall have invisible rewards to recompense us.  
6. Let us mind more invisible things, desire more invisible favours: send up invisible desires; let the glory of all visible excellency be blasted, and let us raise our minds to things more excellent and invisible.  
7. Observe God's works they are invisible in operation, but visible in manifestation; they are hid and unseen in operation, both the works of nature. Eccle. 11.5. thou know'st not the way of the spirit, nor how the bones are fashioned in the womb, and the work of grace. john 3.3. These works done secretly are manifested in man's birth and regeneration.  
If we will follow God, let us strive to get the inward work of grace to be wrought in the secret parts of our hearts and souls: to be inwardly adorned with humility and wisdom, and heavenly mindedness, with love, zeal, patience, and contentment. Then outwardly to manifest the same, by gracious speeches and good works, that the invisible graces of God may have a visible declaration among men; thus shall we resemble the invisible God, as the drop doth the Ocean.    

Of Wisdom.  
1. What Wisdom is.  
2. Of the wisdom of creatures.  
3. Of the wisdom of God.  
4. Applications to edify.  
5. Questions answered.  

Sect. 1 First, What Wisdom is.  
IT is the better perceived, by comparing it with those virtues which are near 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 ear, or taste, or smell, or touch, and ordinarily, gained by experience.  
Prudence is to eschew things hurtful, 
Prudentia.  and is exercised in safe guarding and defending ourselves and ours: a main employment of it is in government.  
Discretion is exercised in separating, and choosing, 
Discretio.  in pondering, measuring, and dividing.  
Wisdom is exercised in all these, 
Prudentia.  it doth comprehend and see; it eschews things that are hurtful: it provides, for present and future safety; it distinguishes, and measures, and divides, and chooses, and applies home things convenient and profitable.   

Sect. 2 Secondly, Of the wisdom of creatures.  
Wisdom in the unreasonable creature is their nature, in man a quality: the Serpent's wisdom is his nature, by which he saves his head if you smite him, and stops his ears 〈◊〉 he be charmed; and if ye wound him, he seeks medicinable herbs, and heals himself: so the Bee, if the winds do blow, poises himself with a stone, which he carries home to make his flight steady and ponderous: The Weasel rolls herself in Bettony, or herb of grass, that the snake may not abide the sent of her: the Grasshoppers go forth by bands: the Cran●● keep centinel, and the Wild-geeseflying over where Eagles are, carry a Peeble stone in their mouths, that they make no noise, nor be descried: how curiously doth the Spider wove and express great art, and the Pie and Wren do build, as if they had 〈◊〉 been nstructed in Architecture.  
But a●ong the creatures, men and Angels are enriched with wisdom: Man in his first creation was very wife, & could give all the creatures suitable names: but by sin we lost our wisdom, and have in steed thereof, a guile or wiliness, and our wisdom is from beneath: Jam. 3. earthly, sensual, devilish.  
1. Earthly, when it is exercised primarily about earthly cogs: this is called, our Wisdom: Prov, 23.4. as if we accounted it our Wisdom to get wealth: this wisdom prizes earth as the main it pleads for security, it admires the rich, it abhors poverty as the greatest evil: this wisdom labours to get, to increase, to keep riches: 'tis earthly wisdom, 'tis wise for earth.  
2. 'Tis a sensual wisdom, it makes a man accucurate and industrious to please his senses: In eating and drinking, this wisdom can invent means to force appetite; this wisdom invents sauces, and compounds; this wisdom invents shows to please the eyes, and is studious to satisfy the lusts: it is sensual wisdom that is employed to satisfy the senses.  
3. It is a devilish wisdom; Satan works on the mind, as in magical studies, or arguments for Atheism, or to cause divisions. This wisdom ●nvents abominable things to be acted by Players, or sung by Ballad-men, or printed in books: This wisdom sets nicknames on good men, and sets false glosse● on vices; as to call pride handsomeness, drunkenness good fellowship, covetousness good husbandry: This wisdom causeth Schisms, brings in heresies, burns the Martyrs, upholds profaneness and impiety; this devilish wisdom is employed for the devil and it makes men like the devil, 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 Wisdom of God.  
HIs Wisdom is essential; whatsoever is in God, is God; He is Wisdom itself, he is uncreate Wisdom, he is the fountain of Wisdom, he is unlimited in his Wisdom; his Wisdom is infinite. Psal. 136.5.  
God's Wisdom is manifested,  
1. In the work of Creation.  
2. In the work of Redemption.  
3. In his preservation.  
First, in the work of Creation: In Wisdom he made the Heavens. Psal. 136.5. In wisdom he laid the foundations of the Earth. Prov. 3.19. In wisdom he made all his works. Psal. 104.24.  
His Wisdom 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 join and unite one to another.  
The beauty of a picture, or building, doth argue the wisdom of the Workman: the order of things argues wisdom, when things keep their stations, ranks, and places. The Sun, Moon, and Stars keep their own Spheres and seasons, the Sea keeps within his banks, the beasts and fishes their places appointed.  
The variety argues wisdom, 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 Mountain, with a flock of sheep, with a Shepherd, and his dog at the bottom; here a crystal stream gliding, and a flock of Swans swimming; here a man at plough, there a man a fishing; here a chimney smoking, there two Armies fight; here a footman running, there a Table furnished, and men and women feasting; here a child sucking the breast, there a man lopping a Tree; here a Ship with full sails, 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 works, doth demonstrate his abundant wisdom.  
Some creatures have matter and form, and are generated and corrupted, as men's bodies: some creatures have matter and form, but are not generated, as the Sun and Moon; their matter and form 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 roots: some have motion, as trees and herbs; some are sensitive, as beasts fowls, and fishes: some are rational, as men.  
The vegetative creatures do serve the sensitive: the sensitive do serve the reasonable: the variety of the creatures with their employments, uses, and operations, do declare openly to all the unsearchable wisdom of God.  
Secondly, his wisdom appears in the work of Redemption; in devising a way to redeem us, that men and Angels could never have thought upon; in accomplishing it by his own way and means, in glorifying his attributes in that work; his goodness 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 immutableness was proved, his holiness proclaimed, his excellencies were made known to us in his son: he that could in one work accomplish this, must needs be wise, yea, wisdom itself.  
Thirdly, his wisdom appears in the work 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 great wisdom to preserve a few; but such great variety of creatures as God preserves in heaven, earth, and Sea, argues infinite wisdom.  
2. He gives to each Creature fit nourishment; he nourisheth and preserves the earth with rain, and the Sun: he preserveth sheep with grass, men with bread, babes with milk.  
3. He makes contraries to preserve the whole: thunder and tempests do clear the air: the selling of joseph preserved the Church; the crucifying of Christ saves our souls. Our bodies are compounded of four contrary elements, yet all do concur for our being, and well-being; the good and bad are mixed together: the bad do exercise the good: the good converts the bad, both are useful one to the other: these contraries God makes to concur together, so the world is preserved.  
Here it matter for admiration, demonstration, exhortation, consolation.  
First, here is matter for admiration: Oh the deepness and riches of the wisdom of God. Rom. 11.33. His wisdom is uncreate and perfect, not attained by relation, observation, or experience, or events; but it is eternal, infallible, and effectual, and worthy of our admiration; especially we should admire the work of our Redemption, accomplished by Christ, (the wisdom of the father) which the Angels desire to behold.  
His Wisdom appointed such a Redeemer, as was begotten of the fat●er, yet not after the father; begotten yet individual.  
Secondly, this demonstrates their wretchedness, that are enemies to the Church and people of God, though they are very wise, and take crafty council together, yet they shall fall, for they have the most wise God against them, who will catch them in their own craftiness, 1. Cor. 3.19. and turn their council to foolishness. 1. Sam. 15.31. Also this demonstrates the happiness of the godly, they have the most wise teacher, job 36.22. no teacher is like to him.  
1. He not only teacheth and gives rules, but also gives power and ability to keep them.  
2. He never doth err in his teaching.  
3. He rewards his scholars with eternal rewards.  
4. None of his scholars can ever excel him.  
5. He ever lives to teach one generation after another. No teacher is like him.  
Thirdly, hear is matter of exhortation, to go to God for wisdom, it is he that gives it: james 1.5. and because it is the diligent which prevail with him the most; therefore we should cry for wisdom and call for understanding, and take great pains for it, as men do, that dig and search in the bowels of the earth for silver and gold. Prov. 2.2, 3, 4.  
Fourthly, here is abundance of consolation for them that are in favour with God; his wisdom is for them, to direct them in afflictions, temptations, and prosperity.  
1. In affliction his wisdom teacheth them to look to his hand and providence, to submit, to repent, to pray, to be more humble.  
2. In tentation his wisdom teaches them to discern a tentation, to struggle, and to cry to him for help, to take the sword of the spirit, which is, the word of God; to forbear something, to deny themselves, to resist, to look to the reward promised to those which conquer.  
3. In prosperity his wisdom keeps them from being hurt deadly, though they are corrupted dangerously: his wisdom tempers their prosperity with some losses, or sicknesses, or outward molestations, or else their indisposedness to good troubles them, or Satan is let lose to buffet them; or God affects them, and makes them sensible of other calamities, to sympathise, and condo●e with them; or God gives them abundance of grace and heavenly sweetness, that so their prosperity may not be to their ruin, nor they clogged with earthly mindedness.  
Furthermore, his wisdom is so profound, that he can turn poison into physic, and our maladies into medicines; he can turn our sins and corruptions to an advantage, of that dung he can make soil, to cause us to be more fertile; our very sins, when we are instructed by the Lord, do make us the more humble and broken in heart, and poor in spirit: we do see our need of Christ to save us, and to prise him above 10000 worlds: we do pray more earnestly, and watch, and strive, and long for heaven, and bear with others the more, knowing our own guiltiness, and feeeling our own infirmities.   


Sect.  Fifthly, Questions answered.  
Quest. 1 WHat are the parts of true wisdom?  
Answ. Deliberation, and determination.  
Quest. 2 Do they well that are very studious for humane wisdom, and neglect the Scriptures.  
Answ. No, for if they reject the word of the Lord there is no wisdom in them. jer. 8.9. Men may study Philosophy, so as they may be spoilt by Philosophy, when men use it as a mistress, not a handmaid; 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 undervalved, than overvalued and esteemed; for others will 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 fear we will espy something by them, that they would have concealed and kept secret. He that is undervalved, gets honour when he is tried: he that is overvalued, 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 wisdom?  
Answ. Those whom God have taught to fear him: for the beginning of wisdom is the fear of the Lord. Prov. 1.7. this fear is to stand in awe of God, as a child of a loving father.  
2. Fear makes men bestir themselves, and seek their own safety: those that do seek for favour and safety by faith in the Lord jesus, 
2 Tim. 3.15.  these are wise to salvation.  
3. Those are wise that lay aside their own wisdom and carnal reason; They become fools that they may be wise. 1. Cor. 3.18.  
4. The wise do take the opportunities of saving grace, they take opportunity to get oil in their Lamps; they get grace in their hearts, and are ready for Christ's coming. Math. 25.4.  
5. They are obediently wise, and practise what they hear taught them in the Ministry of the Word: so they are as wise builders, that do build on the Rock. Math. 7.  
6. The wise do mind their mortality, and think of their end: They number their days, 
Psal. 90.12.  and so apply their hearts to wisdom.    

Of Truth.  
1. What Truth is.  
2. Of the Truth of creatures.  
3. Of the Truth of God.  
4. Applications to edify.  
5. Questions answered.  

Sect. 1 First, What Truth is.  
TRuth is that which hath reality and substance, contrary to shadows and lies: There is Truth, and Trueness; an Harlot is a true woman, but wants the trueness of a woman. A copper-shilling silvered over may have a true stamp, yet want trueness of the metal. Moses Rod was turned into a true Serpent, the Magicians rods were seeming Serpents; Truth deceives not, nor dissembles, it is that it appears to be.   

Sect. 2 Secondly, Of the Truth of Creatures.  
THE Angels are true substances, not motions, or imaginations, as some do think. The Sun is a true light, and the Moon a true Substance, though mutable: Man was made with true faculties of the soul, 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 again in Truth. Ephes. 4.24. The earth is real earth, the water is true water; all God's works are done in Truth.   

Sect. 3 Thirdly, Of the Truth of God.  
HE is the essential Truth, Truth flows from him; He is the only true God, john 17.3. He is a God of Truth, Psal. 31. ●. The Father is Truth, so is the Son 
* John 14.6. , So is the Holy Ghost 
† John 16.13. . God is a true Essence, true in his Attributes; he is truly Eternal, truly Omnipotent, 
Daniel 10.21. john 17.17.  truly invisible, and incomprehensible: * His Scriptures are the Scriptures of Truth, being true in the precepts, promises, and threatenings, not a jot shall fail. Here is the heavenly verity, 
2 Cor. 1.20. Math. 5.  above nature, sense, and reason; Nature and Sense are Reasons servants, and Reason must stoop to Truth, and Truth must be believed by Faith beyond Nature, Sense, and Reason: for as the light avails not, unless 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. 
john 18.    

Sect. 4 Fourthly, Applications to edify, 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. jer. 2.11. Our God is the living and true God. 1. Thes. 1.9. And the only God. john 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, john 10.34, 35. And Angels are Princes, Dan. 10.13. Yet the Angels are messengers, Heb. 1. last, And Magistrates are mortal. Psal. 82.6. The eternal jehovah is the true God, and these are his servants.  
Secondly, is the Word the Truth? 
In respect of the Word.  then we should 

1. Buy it. Prov. 23.23.  
2. Keep it.    
In buying are three things: first, we see our need: secondly, we go 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 darkness, 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 prise it, because it is of worth, and we need it.  
2. We must go where it is to be had, not to the jewish Talmud, nor Turk's Alcoran, nor the Papists Legend; but got to God who gives it, who is the Author of Truth; go to the holy Bible, where 'tis printed; to the congregations where 'tis preached, unfolded, and applied: go to the society of the godly, where it is professed, and the power of it expressed; read Commentaries and Expositions, labour, and inquire; dig, and search, be studious, and industrious; let spare hours here be spent, and vacant time be this way employed.  
3. We must part with something for the Truth; we must part with some sleep, with some pleasure, with some gain; 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 obtain the best bargain.  
Secondly, as the Truth is to be bought, so it is to be kept, with Mary, to lay it up in our hearts. john 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 known, and spread abroad in the world.  
We should witness in our profession three things of the Truth:  
1. That it is able to work 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 govern and guide a man in his place, to make him a good Father, or master; a good servant, a loyal subject, a loving Husband, a kind neighbour, a faithful friend, a merciful Christian, a just dealer, etc.  
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 show ourselves 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 them 
* 2. Joh. 2. verse. , whereby they are enriched, guided, quickened, emboldened, strengthened, and rejoiced.   

Sect. 5 Fifthly, Questions answered.  
Quest. 1 WHat duties do we owe to the God of Truth?  
Answ. 1. To labour to know him. john 17.3.  
2. To give him a true worship. john 14.24.  
3. To commend our souls continually into his hands. Psal. 31.6.  
Quest. 2 When do we know the true God with a true knowledge?  
Answ. First, when we know him in Christ. john 17.3. Secondly, when we know him our God that loves us. Thirdly, when we so know him, that we do fly 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 Error?  
Answ. 1. The Truth makes God the highest, and man the lowest. 2. The Truth brings peace with it to that soul which embraceth it. 3. The Truth maketh the most sound professors, and substantial Christians. 4. It seeks not violent means to uphold it, nor base means and shifts, as Heretics and Tyrants. 5. God preserves the Truth, and sides with it; and often manifests visible judgements on the opposers and gainsayers of the Truth.  
Quest. 4 May a Christian know that he is in the Truth?  
Answ. He may on sound grounds: David knew that he had chosen the way of Truth. Psal. 119.30. 
1. John 5.  And St. john saith, We know that we are of God. The highway is light, the byways are dark and doubtful.  
Quest. 5 What be the symptoms of an upstart Heretic that opposeth the Truth?  
Answ. 1. He preaches ambiguously, in dark phrases, that so he may win disciples to his lodging. 2. He delivers some Doctrine against the fundamental points of Religion. 3. He opposes the faithful preachers, as jannes' and jambres 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 falsify the Scriptures, and learned Authors, 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 troop 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 gain 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 meets with them, than 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, Schism, Hypocrisy, profaneness, Apostasy; walking in holiness, humility, meekness, righteousness, wisdom, and patience.    

Of Mercy.  
1. What Mercy is.  
2. The mercy of the unreasonable creatures.  
3. The mercy of men, both had man & good men.  
4. The mercy of God.  
5. Applications to edify.  
6. Questions resolved.  

Sect. 1 First, what Mercy is.  
MErcy is a pitying of them that are in misery: Mercy and Misery are Relatives; were there no want, nor trespass, there needed no mercy; mercy is in the affection, or expression; in the affection it is termed bowels of mercy, in the expression, works of mercy.   

Sect. 2 Secondly, of the mercy of the unreasonable Creatures.  
THey have a kind of mercy in their natures to their own kind, or to other kinds. First, to their own kind, so every Creature with a tenderness nourishes their young: the Dragons nourish their young, and the Bears lick their whelps to their own shape, and suckle them. 2. The creatures show mercy to other kinds: Some say, the Lion preys not so soon, or not at all on the yielding creatures: the Thunder passes over the yielding Reed, and rends the sturdy Oak 
‖ D. Bartas. : The Hawk resting all night by the Lark, flies another way in the morning, being gratefully merciful to the little bird: Those that read in natural 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 cruel, not merciful. Prov. 12.10. One man is a Wolf to another, unless God restrains us. Cain and Absalon did kill their own brothers, Hazael and Ravilliack 
* Ravilliacke killed Henry the fourth.  their Kings; judas betrays his Lord and Master, Saul kills all the Priests, etc. Some are restrained for the good of humane society; but all the mercy of a natural man is for bad ends, or constrained.  
The truly merciful man is the regenerate man; these have found mercy from God, and are merciful to others; these by meditation or visitation are moved to mercy, and exercise it by counselling the ignorant, comforting the dejected soul, 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 essential in God; He is the fountain of mercy, the Father of mercies. Here we may for method consider,  
1. The cause of God's mercy, no cause in us, no cause out of himself; he hath mercy on whom he will. Rom. 9.18. His own good pleasure is the cause.  
2. The kinds of mercies; his mercies are general to all, or special 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 largeness of his mercy; He is great in mercy, Psal. 119 156. Rich in mercy. Ephes. 2.4.  
5. The seasonableness of his mercy; He shows mercy in due time. Ps. 9 In the Mount he will be seen. Gen. 22.14. When our feet slip, his mercy will help us. Ps. 94.18  
6. The variety of his mercies on every faculty of our souls, and member of our bodies: His mercies are multitudes. Psal. 51.1.  
7. The constancy of his mercy, it is for ever. Psalm 136.1. Isai. 54.8. Psal. 52.1, 2.   

Sect. 5 Fifthly, Applications to edify.  

From the unreasonable creatures.  1. IF unreasonable Creatures do show mercy to their young ones, it condemneth the cruelty of those Harlots that make away their young children, or lay them in the street, and leave them; they add to their filthiness cruelty, and are to be, ranked among those vile sinners, Rom. 1.31. that are without natural affections. Also the Stork and 
* The young Hart carries water in the mouth to give the old one, D Bartas saith.  Hart show mercy to their old Dams and Sires, condemning churlish children, which are cruel to their old Parents.  
From the wicked:  
2. If the mercies of the wicked be cruel, than 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 sampson's: they rip up women with child, they burn and destroy where they get the upper hand.  
3. We may guess at a sound professor by his mercy; many have great blazes, but no mercies: pride, and pomp, and belly-cheer, and vanity takes up their hearts and purses: they are much for curiosity, but little for mercy: but a good man is merciful. Psal. 37.  
1. He considers the poor and needy; he judges wisely of their estates. Psal. 41.1.  
2. He hath thoughts to do them good, he devices how to be liberal. Isaiah 32.  
3. He considers his own ability. Acts 11.29.  
4. He considers his brother's necessity. Rom. 12.  
5. He looks to his relation; beginning at his centre, and working toward his circumference: as first, 
Among them.  the household of faith. Gal. 6.13. Secondly, our families. 1. Tim. 5.8. Thirdly, our Countrymen. Psalm 122.8. Fourthly, the stranger: we must do good to all, using discretion in our doing good. Psal. 112.  
Use 5 Fifthly, is God merciful? 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 blind and ignorant are helped by Christ, who is our wisdom: we that were guilty are justified by him he is our righteousness: we that were polluted, have him for our holiness, we that were captives have him for redemption. 1 Cor 1.30.  
2. We should imitate God by being merciful, Luk. 6.36. the more mercy, the more like God.  
3. We are to be humble, because we need mercy; for we are poor, and need mercy. Rev. 3.17. we are transgressors and need 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 confess our sins, and forsake them. Prover. 28.13.  
2. To fear God: his mercy is on them that fear him. Luke 1.50.  
3. To love God: he shows mercy to them that love him Exod. 20.6.  
4. To trust in God, than mercy shall compass us, Psal. 32.10.  
5. To think on good things, than we shall have mercy. Prov. 14.22.  
6. To be merciful, than we shall obtain mercy. Matth. 5.7.  
7. To keep close to the rule of God's word. Galat. 6.16.   

Sect. 6 Sixthly, Questions resolved.  
Quest. 1 HOw must I show mercy to them that offend me?  
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 cross befall him.  
5. To do him good cheerfully if we can.  
Quest. 2 What mercy is to be showed to beggars at the door?  
Answ. Some hold they are not to be relieved: but we have a rule to do good to all: Gal. 6.9. and God causes his Sun to shine on the evil and good. Matth. 5. They must be weaklings, not sturdy rogues; such as are ready to perish, though they be evil, their persons must be nourished, not their evils maintained: 'tis mercy to instruct them with our relief.  
Quest. 3 How shall a man obtain a merciful heart?  
Answ. 1. He must see his need of God's mercy, and humble himself till he feels God's mercy towards him.  
2. He must look on miseries: the heart is much affected by the eye.  
3. He must put himself in the condition of the sick, the prisoner, the captive, the oppressed, the hungry, the troubled in mind.  
4. He must be often in the acts of mercy, that by degrees there may be obtained the greater disposition.  
5. Look on the example of the merciful, see how mercy doth beautify them, and make them amiable.  
6. Lay God's commands to heart: Luke 6.36. Be ye merciful.  
7. Consider the estate of the unmerciful: They shall have judgement merciless. james 2.13.  
8. Lastly, pray to God to incline the heart to mercy and compassion: Ask, and ye shall have. Matth. 7.  
Quest. 4 What are the benefits of a merciful heart?  
Answ. 1. Mercy makes a man like God. Luke 6.36.  
2. The merciful have many a prayer for them, and they cause God to be praised by many. 2. Cor. 9.12.  
3. The merciful are under the promise. Matth. 5.7, What the broken heart seeks, the merciful heart finds at last; that is, mercy.  
4. The merciful heart hath a merciful hand: so he sow's seed, and hereafter shall have a loyfull harvest. 2 Cor. 9.6.  
5. Whensoever he goes to prayer, he shall be sure to be heard. Isai. 58.7, 8, 9, 10.    

Of Justice.  
1. What justice is: how 'tis defined.  
2. Of the justice of men.  
3. Of the justice of God.  
4. Applications distributive.  
5. Questions resolved about justice.  

Sect. 1 First, what justice is.  
Justice is to give to every one his own; it is to do right, to keep equity: Justice is either distributive in dealing, so 'tis communicative justice; or distributive in punishing, so it is corrective justice.  
Justice is to give neither too much, nor too little; it is to be exact, as a man that shoots, which neither shoots over the mark, nor short of it, nor besides it, but hits it just in the middle.   

Sect. 2 Secondly, of justice in men.  
Justice in men, is either justice before men, or justice before God: Justice before men the heathen attain, to pay that they own, not to wrong their neighbour in dealing: A heathen buys a commodity of a Christian merchant, and going away, opens his wares and finds money, he brings it back to the Christian, and saith, I bought the wares, not the money, 'tis unjust to me to keep it. Justice before God is legal or Evangelicall: Legally just was never any, but Adam in innocence, and Christ, that just one, who fulfilled all righteousness. Evangelicall justice is that, when a sinner being justified by imputation of Christ's justice, labours for inherent justice by the virtue of the regenerating spirit in him, the endeavouring after justice is called justice through God's acceptation.   

Sect. 3 Thirdly, of the justice of God.  
GOd is Justice, 'tis essential with God to be just. The Lord is just: Psal. 92.15. Zephaniah 3.5. He is just in his decrees, just in the execution of his decrees; just in his government of the world; just in all his punishments and judgements. He is the judge of all the world, the Lord of all, just in himself, just in his Laws, just in his rewards, just in his punishments.  
His Justice in punishing may be considered five ways.  
1. His justice past, on Angels and on men: on Angels his justice fell totally irrecoverably: on men, a world of them felt his justice at once, only Noah and his family excepted: Cities have been punished, as Sodom, Gomorra, Admah, Zeboim: Families, as achan's, and jeroboam: Persons, as Ananias, Zaphira, and Herod.  
2. His justice present, for no age escapes without some demonstration of justice: we, or others feel Plague,, War, or Famine, decay of trade, fearful fires, inundation of waters, earthquakes, civil combustion, and uproars among the people etc.  
3. His justice to come in this world or the next world; there shall be a great Sessions, and justice shall be executed without all evasions, bribes, or shirts.  
4. Consider God's justice sp●rituall: as a blind man, Isai 6.10. A hard heart, Psal. 81.12. A Reprobate sense, The spirit of slumber. Rom. 11.8.  
5. His justice and judgements are temporal on our bodies, goods, or names. Deut. 28. Levit. 26.   

Sect. 4 Fourthly, Applications distributive.  
1. IF justice be to do right, then away with all injustice; if we do not, God will away with us: Mat. 7.23. discedite a me. Awa● from me ye that work iniquity: the unjust, like ●ewd sons, shall be disinherited. 1 Cor. 6.9. 'Tis a plain case all know it. Know ye not (saith St. Paul) the unjust shall not inherit the Kingdom of heaven?  
2. This should provoke us to labour to be just, to get faith, that so we may be just before God, clothed with Christ's righteousness. To get an honest heart, and good conscience, that we might practise justice: To honour superiors, this is right. Ephes. 6.1. To pay what we borrow, and what we bargain for, to slander no man: to be diligent in our places, faithful where we are betrusted, to sell a pennyworth for a penny, to keep just weights and measures, to krepe promises as we are able, to love our wives with a matrimonial love above all, to exercise our gifts in our families, to be courteous to strangers, a comfort to the afflicted, to be grateful for favours received, to be peaceable among neighbours: all this is right to fit our actions to the occasions, to live within our compass preserve the mean, it will preserve us: this is just equal, and right.  
That we may be quickened to labour for justice in dealing, take these motives.  
1 We shall be conformable to our head, I●sus Christ, who was that just one.  
2. The Lord delights in them that deal justly.  
3. It is the way to honour: Justice is of an exalting nature and makes a man to flourish.  
4. The fruit of Justi e is peace Isay 22.  
5. The righteous shall be saved, and have glory in heaven, Matth. 13.  
Lessons from God's Justice.  
1. God is not all of mercy, as some presumptuous persons imagine: but he is also just, not clearing the wicked, Exod. 34.  
2. We shall be sure to have justice at the great Sessions: for the Lord is just that judgeth, Rom. 3.  
From justice past, learn,  
1. To declare the same to our children, Psalm 78.5. to 66. verse.  
2. Take heed of the like sins that were punished before, lest we be also punished: 
1 Cor. 10.11.  the same causes have the same effects.  
3. We are the more inexcusable before God, and deserve to be made examples, that will not take examples.  
When judgements are present, learn,  
1. To acknowledge God the author of them. Amos 3.6. Is there any evil in the City, and I have not done it?  
2. To confess God is just in his dealing, Psalm 119 137.  
3. That he deals not with us in extremity, Lament. 3.22.  
4. We should work our hearts to repentance, jeremy 18.11.  
5. Our hearts should be moved with fear, Psalm 119.120.  
6. We should humble ourselves, and pray, 2 Chron. 7.14.  
From the great judgement to come, learne,  
1. To esteem highly of the Lord jesus, who saves us from wrath to come, 1 Thess. 1.10.  
2. Not to be rash in censuring: things that do lie hid now, shall be manifested then, 1 Cor. 4.5.  
3. To use our talents well, for than we must give up our accounts, Matth. 25.19.  
4. To persuade others as we are able, that they may escape with us at that day, 2 Cor. 5.11.  
5. To be frequent in the works of mercy, for that will stand us in stead at that day, james 2.13.  
6. To make conscience of every sin, for then every secret shall come to judgement, Eccles. 12.14.  
7. Watch and pray now, that we may escape then, Luke 21. compare verse 27 with 36.  
8. To repent speedily, and seriously, because there is a day of judgement, Act. 13.30, 31.  
9 To grow in love now, that we may have boldness at that day, 1 john 4 17.  
10. To account all things dung, that we may win Christ, and at that day be clothed with his righteousness, Phil. 3.9, 10.  
From sp●rituall judgements, learn,  
1. They are not most happy, that do escape temporal judgements only.  
2. Labour for eyesalve, and inward moisture, and softness of heart.  
3. Pray most against spiritual judgements.  
4. Honour God with that light you have received lest he give you over to spiritual judgements, Rom. 1.21.  
From temporal judgements, learn,  
1. Sin brings these evils, Psal. 107.34.  
2. Let us judge ourselves, this is the best way to escape, 1 Cor. 11.31.  
3. The worst members are wicked men in a Church or State; it is they that do pull down judgements.  
Thus I have declared, the Lord my rock is just, and no iniquity is in him, Psal. 92.16. and I farther conclude from his justice,  
1. That no good shall go unrewarded, for God is not unjust to forget it, Heb. 6.10.  
2. Our sins shall be pardoned, if we confess them, 1 john 1.9.  
3. Our prayers shall be heard, Psal. 143 1.  
4. Our wrongs shall be revenged, 2 Thess. 1.6.   

Sect. 5 Fifthly, Questions answered.  
Quest. 1 IS it just to abate workmen, as some shopkeepers do?  
Answ. No, it is unjust, having promised so much in bargain, and the workman deserves so much by labour. The master of the vineyard paid what he agreed for, and said, 
Mat. 20.13.14  Friend, I do thee no wrong: had he given less than he bargained for, he had done him wrong. This pinching of poor men, and abating them, is from covetousness and cruelty, and a beginning of oppression.  
Quest. 2 May Stewards spend of their master's stock, and yet be just?  
Answ. No: unless for their master's advantage, and with their allowance: Nor must they, if their master allow them to spend a pint of wine, call for a quart; but be as frugal for their masters in their bargains, as they would be for themselves; and save their master's money, as they do their own, because God sees them.  
Quest. 3 Is it lawful for a trad sman to keep back some stuff left of a garment, because the customer will abate him in his bill?  
Answ. Hard miserable paymasters make men unjust, and then complain of others, when themselves enforce them: yet to keep back the stuff on a supposition of abatement, is unjust, for it is none of their own, and we are not to withhold the good from the owner; 
Prov. 3.27.  he is the owner that bought it, not the workman that keeps it.  
Quest. 4 Is it just to feast our friends with much cost, and in works of mercy to be very scanty?  
Answ. Our works of mercy should exceed our courtesies: Christ saith, Invite the poor, the maimed, the blind; not thy rich neighbours. He would have our expense go in mercy most, not in costly feasting. Rich men may lawfully feast the rich: but if they be often in feasting, and seldom and parsimonious in alms, than it is not just.  
Quest. 7 Is it lawful to make as much of a commodity as we can? is it just so to do?  
Answ. We would not have another do so to us when we come to buy. A reasonable game is just; but to work on the need or ignorance of the buyer, by excessive price, is unjust.  
Quest. 8 Is it just for a private man to neglect his calling, and to fall to study?  
Answ. If his family want by his absence, it is unjust: but to spend vacant time, which others do in drinking and gaming, than it is just. Of such a man I say, as the waterman in the boat, Sir, I pray sit a little more to the right hand; anon, Sir, a little more to the left hand: so it may be said to such a man, when he neglects his calling, Sir, a little more to the left hand; and when he is too eager about the world, or weary, Sir, a little more to the right hand; your study will refresh you; as the day follows the night, and the night follows the day, so study and labour will one sweeten the other.  
Quest. 9 Is it just to revenge our wrongs?  
Answ. No: we are not to recompense evil for evil, Rom. 12.19. Because,  
1. Vengeance doth belong to God, Psal. 94.1.  
2. He takes vengeance without perturbations.  
3. He being the judge of the world, will take vengeance justly, being most wise, and most righteous.  
4. We revenging our wrongs, may cause the Lord to spare our enemy, and punish us.  
Quest. 10 Is it lawful to love another woman more than the wife, because the other is more godly?  
Answ. Not with a matrimonial love; the Wife must have the pre-eminence in the affections above all others, because of the nearness of relation, and covenant in Marriage. I may love others as they are Christians, but with a sociable love and familiarity; I must respect none equal to my wife.  
Quest. 11 Is it just to wear brave clothes, when men own more than they can pay?  
Answ. Some there are whose clothes are their credit, and they are betrusted for their outward show: they may have some probability to pay their Debts, and so for a time save their credit: But if they have no good ground to pay debts due already, it is but injustice to make a show to be trusted farther, it is just to strike sail.    

Of Life.  
1. What Life is.  
2. Of the life of Creatures.  
3. Of the life of God.  
4. Applications to edify.  
5. Questions answered.  

Sect. 1 First, What Life is.  
LIfe, is to have motion and activeness, opposed to deadness and lumpishness. There is a living Spring, a live Tree, a live Man. Life is operative, a●d excellent; a live worm is more excellent than all the Gold in the World, though gold be more useful: A live Dog, saith the wise man, is better than a dead Lion, one live soldier is more excellent than an Army of the dead, and slain. It was the live Child that t●e two Harlot strove about; it is life that we all strive to maintain, and prolong; life is as the first figure in Arithmetic, 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 Herbs, part in the Earth, part in the Air: there is a sensitive life of Beasts, Fowls, and Fishes; there is a rational life of Angels, and Men: the Angel's life is most excellent of all Creatures being spiritual, holy without weariness, or want, or labour, or misery; a glorious and immortal life. The life of man hath three degrees: first, in the womb; secondly, in the world; thirdly, in Heaven. The life in the womb 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 do behold the face of God. Mat. 18.10. The life in the womb 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 special 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 attain not to the same operations, nor is the same man always alike: some men excel others in their actions, and the same man excels himself in time by exercise and experience. This natural life is exercised in the several faculties of the soul, as Understanding, Will, Memory, and Affections. Some by study and industry attain to the knowledge of the heavenly Spheres, and celestial Orbs why h we do call Astronomy. Some have knowledge of the terrestrial Globe, which is called Geography: These say, that the World is divided into four parts, Africa, Asia, Europe, and America. Some attain to Arithmetic, others to Music instrumental and vocal, and excel 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 Ink at first was the juice of a Fish, than the juice of Mulberries, than they used Chimney-soote: now men use Gum, Gauls, and Copperas. Man in this life of Nature acts on the Stage of this World diverse acts of Wisdom, Art, and Invention; many Martial inventions, and warlike exploits; rares Cures in Physic, and shows great cunning in Navigation; policy in governments, curious Art in Workmanship, profoundness in Rhetoric, deep Arguments in Logic; I give a Compendium, it requires a Volume.   

Of the life of Grace.  
The life of grace none live, but those that are quickened from a spiritual death. Ephes. 2.1. Natural men are spiritually dead: When God converts a soul, he 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 spiritual. Rom. 8.1. This life of grace makes them spiritual minded and affected, spiritual and heavenly in duties, as in prayer, hearing, reading, and receiving the Sacraments, etc.  
3. Grace makes us to live to God constantly; against this life of grace heresies, nor afflictions, nor pleasures can prevail: 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 fountain from whence spiritual life comes: 
Prov. 12.26. Psal. 16.3.  It is the life of the most excellent persons. This life makes Gods children excel others; others live only a life of nature, but they live a life of grace; they have grace to restrain 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 do bring honour, one, to do that is hard; the other, to do that which is profitable. He that lives a life of grace, doth hard things; he subdues himself, works out his salvation, increases daily his assurance, edifies his brethren, and in this employment is honourable. He that lives to God, is one of his servants, hath admittance into his favour, is beautified with graces and virtues, such honour have his Saints.  
3. This life of grace is most comfortable; the comforts of natural men are but as the light of the Moon, inferior at the best, and always mutable. Those which do live to God, are near 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 joyful; 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 Kingdom of their Father. This life is called Eternal life. Mark 10.30. john 3.16. This life the Scriptures reveal; we are to believe it as an article of our Creed, we believe everlasting life: were there not such a life, the professors of the Gospel, and the Martyrs had been of all others most miserable. 1. Cor. 15.19. The Heathen Poets guessed at it, comparing it to the Elysian fields.  
This life of Glory is a blessed life, having the enjoyment of God the chief good, the only good: There is joy, pleasures, riches, rest, blessed company; there is no interruption of happiness, no sin, no sickness, no want, no sorrow, no tears: 'Tis a glorious life.    

Sect. 3 Thirdly, Of the Life of God.  
THe Life of God is essential; God is life. This life is eternal independent, full of joy and felicity; the fountain of life, all life is derived from him, both natural, 
* john 1.  spiritual, 
* Ephes. 2.1.  and eternal. 
* Rom. 6. ult.   
The testimonies of Scripture. Deut. 32.40. I live for ever. Psal. 42.2. My soul 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 departed from the living God. Heb. 10.11.   

Sect. 4 Fourthly, Applications to edify.  
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 satisfy.  
We must desire to enjoy the living God with a great desire, a restlessness till we enjoy him, and have the light of his countenance to shine abundantly upon us.  
2. We should adhere and cleave to the living God, Heb. 3.12. Never depart from him, who is the fountain of life: we must cleave to him by faith, and not departed from him by infidelity.  
3. To take heed we provoke him not to wrath; he is not as the dumb Idols nor as the earelesse magistrates, he is the living God, lively to pierce into our hearts to find our faults, and lively to punish us; 'tis fearful to fall into his hands. Heb. 10.31.  
4. To learn to trust in him for a supply of all our wants; 'tis the living God that gives us all things we do 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 eternal life. Rom. 6. last verse.   

Sect. 5 Fifthly, Questions resolved.  
Quest. 1 WHy do men so much desire natural life?  
Answ. 1. Because all honours and pleasures are of no worth, unless we have life.  
2. Nature abhors a dissolution.  
3. Life is a blessing promised in the word.  
4. Life is our time to lay our foundation for happiness.  
Quest. 2 What course shall a man take to make his whole life hereafter more happy?  
Answ. First, let him get more holiness, for holiness and happiness are copulative. Revel. 20.6. Secondly, let him learn God's providence, and be persuaded all shall work together for the best. Thirdly, unloose his affections from the world, and set them on God.  
Quest. 3 Do not learned men live a life of grace?  
Answ. The Regenerate do, and none else: the second Adam quickens none but his members of his mystical 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 liveless and lumpish disposition?  
Answ. 1. To consider the evil of it; it disgraces religion, dis-hartens others, and makes us unserviceable, and disposes us for tentation, distrust, and despair.  
2. Consider the benefit of a lively and cheerful condition; it makes us strong to perform duties it sweetens our life, and heartens our brethren, and makes others to approve of our religion.  
3. There must means be used to be quickened: think how happy we were in a cheerful temper, endeavour to regain that estate by earnest prayer, lay to heart God's promises, God's presence and rewards, the example of the Martyrs, their zeal, and courage, the force of their faith, the invincibleness of their patience, their contempt of the world; let us warm us at their fires.  
Quest. 6 How may we come to live better?  
Answ. 1. We must be more base in our own eyes, and ●i●●e affected with our sins.  
2 More often to lift up our hearts to God.  
3. To make it our main work to please God.  
4. To prepare better for holy duties.  
5. To outgrow our personal infirmities.  
6. To be persuaded we are before God wheresoever we be, and whatsoever we do.    

Of Blessedness.  
1. What Blessedness is.  
2. God is most blessed.  
3. Of the Blessedness of Creature●.  
4. Applications to edify.  
5. Questions resolved  

Sect. 1 First, what blessedness it.  
TO be blessed, is to be happy, to be in felicity, ●o have a well being in honour, safety, and prosperity.  
Blessedness is opposed to misery; he that is happy, is not weary, not in want, nor in pain: Those that are happy do renew their strength, and of their happy abundance do relieve others; they are healthy, joyful, honourable, wise, virtuous, successful, victorious, and this their happiness is settled, established, increased, enlarged, and no alteration comes, but makes for their happiness.   

Sect. 2 Secondly, God is most blessed.  
Psalm 119.12. Blessed are thou O Lord. Mark 14.61. Art thou the son of the blessed? 1. Tim. 16. At the commandment of the Blessed. God is most blessed and happy: the fountain of blessedness, most happy in himself: All creatures cannot add to his felicity; only we acknowledge that he hath already, and 'tis our felicity to know and acknowledge the same: our humane conceits reach to this, that he is happy:  
1. In his possessions.  
2. His Apparel Psal. 104.1, 2.  
3. His Attendants, the Angels.  
4. His freedom; he doth what he will. Psal. 105.3.  
5. All his happiness is perpetual.  
6. All blessedness is derived from him, as streams from the fountain.   

Sect. 3 Thirdly, the happiness of the Creatures.  
1. THe Angel's happiness is a confirmed happiness, they were created happy, and so continue by confirmation.  
2. The happiness of men, is a restored, a recovered happiness: we had happiness at first, but we lost it; and a remnant regain it by fore-election, effectual calling, faith, and repentance.  
3. The other creatures have a happiness in their kind, and their happiness is that content and delight which suits with their desire, as food and rest, and delight, and pleasure, which the reasonable creatures desire, and look no farther: The vegetatives happiness is full growth, and honourable use, that is the end, and consummation of their happiness.   

Sect. 4 Fourthly, Applications.  
1. THis should provoke us, and stir us up to use our best endeavours, to attain to the view of the blessedness of God. The Queen of Sheba took a long journey, and was at great cost to see the wisdom; happiness, and royalty of Solomon, and afterward she saw more than she expected: So if we contemplate the blessedness of God, we shall perceive more at the last, than at the first.  
2. We are to acknowledge this blessedness of God as David did; Psal. 119.12. else we shall be worse than the wicked Priests. Mark 14. 6●. All Gods excellencies are to be acknowledged, and published; this will cause those that are miserable to fly to him, because he hath enough for himself, and all that do come unto him.  
3. To sue and entreat 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 household servants, they think themselves in a happy condition, especially if they can get the affection of their Lord towards them above others: Gain this, and gain all, namely, the favour of this blessed God; then all that we have shall be sweet, all that we want shall be supplied with the sense of his love: wheresoever we are, we are happy; whatsoever we do, we shall be blessed in our deed, doing it in way of obedience.  
4. This shows us, who are the truly 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 apparently 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 blessedness shall come upon them to their happiness. Mat. 25.34.  
Fifthly, this should inform us to seek blessedness after a right manner.  
1. Let us lay the foundation of our happiness in the pardon of our sins. Psal. 32.1, 2.  
2. Seek blessedness by believing, Luke 1.55. Blessed is he that believed. Galat. 3.9. They that are of Faith, are blessed with faithful Abraham: No faith, no Christ; no Christ, no blessedness. Happiness is by being united to Christ by faith.  
3. Labour for divine qualifications, to evidence to ourselves, and others, that we are blessed here, and prepared for blessedness hereafter: As these,  
1. Poverty of spirit.  
2. Pureness of heart.  
3. Meekness to bear wrongs.  
4. Patience to suffer.  
5. Spiritual hunger and thirst, Matth. 5.4. the beginning.  
6. The fear of God. Psalm 128.1.  
7. Meditation in Gods Law. Psalm 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 sins. Revel. 20.6.  
11. To give to others. Acts 20.25.  
12. To do that our consciences call for, and avoid that which our consciences cry against. Rom. 14.22.  
13. To struggle with our tentations to victory. James 1.12.  
14. To be very watchful & circumspect. Rev. 16.15   

Sect. 5 Fifthly, Questions resolved.  
Quest. 1 WHat reason can you give, that happiness 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 madness when 'tis sinful, and as Lightning it blasts their goodness, being soon passed away.  
Quest. 3 Were not those Heathen happy that attained to moral virtues?  
Answ. They were more happy than brutish, sensual, ignorant, and vicious Heathen, yet not so happy as weak Christians, whose virtues 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 work of mortification.  
3. They grieve for others sins and miseries.  
4. Some infirmities lie upon them, as the sickness of their souls, which hinders their joy.  
5. They find themselves soon to err in external mirth, and then they are grown more circumspect, yet not malcontent, nor uncheerefull.  
Quest. 5 If happiness here, is to have divine qualifications, how is it that some cannot endure to hear of qualifications?  
Answ. 1. Because they are led by error, and not by Scripture.  
2. They are ignorant that the same Spirit that seals them, doth qualify them; as the same fire that gives heat, gives light.  
3. They do want qualifications themselves, and in their frenzy oppose them in others, out of their grossness and ignorance.  
4. They have qualifications among themselves, as  
1. The qualification of Vagrants; for they will be boundless, and know no law for rule.  
2. The qualification of Atheists, they say, God sees no sin in the justified.  
3. They have the qualification of devils, to accuse the brethren, and oppose faithful preachers.  
Thus they can admit of qualifications of abomination, but cannot endure qualifications of sanctification.  
Quest. 6 What is our happiness 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 Crown. 2. Tim. 4.8.  
Quest. 7 What is our happiness after death?  
Answ. 1. Our Souls shall be accompanied to Heaven with good Angels, and good works: 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 soul shall be freed from sin, and ill company, and all misery, and we shall enjoy the presence of God, the fullness of joy with the Angels and Saints, and so be made immortally happy and blessed, beyond that we now can comprehend.    

Of Hatred.  
1. The description of it.  
2. The distinctions of it: In persons, in things, in causes, in degrees.  
3. Of God's hating.  
4. Applications.  
5. Questions resolved.  

Sect. 1 First, What Hatred is.  
IT is a disliking, detesting, and avoiding things contrary to us, to our nature, liking, and welfare. Hatred is of things contrary to us; as God hates sin, being contrary to 

1. His Nature.  
2. His Law.  
3. His Honour.    
Man hates contrary to fight and feeling, as stripes, and torments, and death, and sickness, contrary to our being, or well-being. So then Hatred is a disliking, a desire of separation, a detesting, a flying off that which we apprehend to be against us, and our good.   

Sect. 2 Secondly, the distinctions of Hatred in persons.  
IN God 'tis most pure and holy: what he doth, is good; his will is the rule of righteousness: nothing is in him, or that proceeds from him, but that is most righteous, holy, and good.  
Hatred in man is sometimes a lawful affection, Psal. 97.11. Ye that love the Lord, hate evil.  
Again, there is hatred causeless; as some hate cheese, some hate some fruits which in themselves are lovely; but the contrariety and hatred is in their natures: this is in vegetables in beasts, & in fowls, and fishes, as between the Vine and the Colewort, between the Serpent and the Spider, etc.  
So men of accursed natures, hate God, Rom. 1. hate Light, john. 3. hate good men, Psal. 34. hate goodness without just cause, as Cain hated Abel.  
And there is a cause makes men hate; as josephs' brethren hated him, because they thought his father's love would be removed from them to him.  
So Ahab hated Michaiah because he reproved him: so the Dove hates the Hawk, and the Lamb the wolf, because they know them their enemies, and come to devour.  
3. There is hatred of enmity, when we hate the evil, and the party, wishing him punishment or death: so evil men do hate superiors punishing. And there is an hatred of abomination, when we, loving ourselves or others, hate those evils of sin or punishment that may be hurtful to us or them.  
4. As there is a distinction in persons or causes, so in things: as  
1. Envy and hatred differ in the kind; hatred is in a kind in other creatures, envy is only humane.  
2 Envy arises from some good befallen to our enemy, hatred from some ill he doth to us.  
3. We hate Toads and Serpents, but envy not beasts for strength, swiftness, or beauty; only we envy men.  
4. Some hatred is lawful; but no envy is lawful.  
So there is a difference between hatred and anger.  
1. Hatred reaches to many, but anger to few most usually.  
Anger, the older it grows, the weaker it is: but hatred the older it grows, the stronger it is.  
3. The angry man would have the party he is angry with, to know he is angry: but he that hates, conceals his hatred often times.  
4. Anger ceases, if we see misery with submission; but hatred is often cruel and brutish, and unsatisfied, unless it see the ruin of the party.  
5. Anger is more painful for the present, because of vehemency: but hatred is more quiet, yet doth watch an opportunity.  
There is a distinction of degrees: there is dislike, hatred, and abhorring; dislike breeds hatred, and hatred grows to an abhorring, to a deadly hate.   

Sect. 3 Thirdly, of Gods hating.  
1. WHom he hates.  
2. What he hates.  
First, whom he hates.  
1. He hates them that love sin. Psalm 11.5.  
2. He hates Liars. Psal. 5.6.  
3. He hates the proud. Prov. 16.5.  
4. Those that deal Hypocritically. Isaiah 1. My soul hates your new Moons.  
6. Those which deal falsely, under a pretence to give to God. Isaiah 61.8. I hate robbery for  Offering.  
Thirdly, what God hates.  
1. He hates iniquity. Psalm 45.  
2. He hates the prayers of the wicked. Proverbs 15.  
3. He hates Idolatry. Psalm 78.59.  
4. He hates false weights. Prov. 11.1.   

Sect. 4 Fourthly, Applications.  
1. THis shows the misery of the wicked, the hatred of God is their portion.  
2. This should stir us up to do the best we can, to work our affections to hate sin, and abhor it.  
1. Because 'tis that dishonours God. Rom. 2.23.  
2. 'Tis painful and grievous. Rom. 7.24.  
3. It separates between God and us. Isaiah 59.2.  
4. It makes us captives. Isaiah 61.1.  
5. Sins are our debts. Matth. 6.12.  
6. They are our burdens. Psal. 40.12.  
7. They pollute us. 2. Cor. 7.1.  
8. They wound us. Psal. 41.4.  
And we should manifect our hatred,  
1. By being censorious of sin.  
2. To shun the places where it is committed.  
3. By contending with it, seeking a divorce.  
4. By seeking the destruction of it.  
5. By rejoicing in the ruin and decay of it.  
6. By being irreconcilable with it.   

Sect. 3 Fifthly, Questions answered.  
Quest. 1 WHy do wicked men hate God?  
Answ. 1. He curbs them by his law.  
2. He his contrary to them in his nature.  
3. They look on him, as a Judge that will puish them.  
Quest. 2 Why do the wicked hate the godly?  
Answ. 1. God hath put an enmity between them.  
2. They serve several Lords.  
3. They have several dispositions.  
4. The Godly by virtue get the credit from them; the difference of works breeds hatred, as in Cain and Abel.  
5. They are provoked by the devil to hate them.  
Quest. 3 What persons are hated among men in the world?  
Answ. 1. Those which are perfidious where they are betrusted.  
2. Those that prove Apostates from that they professed.  
3. Those which are busybodies, and tale-carriers.  
4. Those which live idly.  
5. Those which make no conscience to pay their debts.  
6. Those which for private gain do spoil a Commonwealth.  
7. Those which bring in innovations in Religion.  
8. Those which live basely, having great means.  
9 Those which oppress the poor, and vex the widow and fatherless.  
10. Those which take base courses to enrich themselves.  
Quest. 4 How may we get our affections more vehement against sin.  
Answ. 1. Study the nature of sin more, the danger and filthiness of it.  
2. Look on it in the effects in the end, and conclusion.  
3. The more we love God, the more we hate evil, and abhor it.  
4. Humble confessions of our sins with aggravation, increases hatred.  
5. Subtract from the hatred of poverty, of affliction, and death, and add to the hatred of sin.  
Quest. 5 How fare may we hate wicked men?  
Answ. 1. We must hate their sins, not their persons.  
2. Hate them as they are Gods enemies, not as they are our enemies.  
3. Our hatred must be with hope of their conversion, not with despair.  
4. We must hate them as they dishonour God, and would pollute us; but not with a seeking their destruction.  
5. So hate them as to pray for them; not plot against them that are evil men amongst us.    

Of Love.  
1. What Love is.  
2. Of God's love.  
3. Of Man's love to God.  
4. Of Man's love to man.  
5. Applications to edify.  
6. Questions resolved.  

Sect. 1 First, What Love is.  
LOve is an affection of liking, a well-wishing: Love seeks union, and desires to enjoy the object loved: if it obtains, than there is a joy, delight, and complacency; if the object of love be lost, or separated, then there is a sadness 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 God's love.  
GOds love is essential; He infinitely loves himself, his Son, and Spirit, and his love is extended to all his children. 1 John 4.8. God is love; he not only hath love, but is love, as it is said, I am understanding, Prov. 18.14. As the Sun is light, so God is love, the Fountain of love.  
Farther, consider four 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 God's love.  
The objects of God's love are, first, Christ: secondly, the Elect.  
First, Christ; Isai. 42.1. His soul delights in Christ. Matth. 3.17. In him he is quieted, well pleased; he only pleases him.  
Secondly, in Christ he loves the Elect: Colos. 3.12. They are beloved ones, elect, and beloved.   

2. The liberty of God's love.  
It is free; no cause in us, no cause out of himself. 
Benevolentia.  Hosea 15.5. I will love them freely.   

3. The extent of his love.  
It was large and great. john 3.16. So God loved the world. 1. john 3.1. Behold what love, behold it with admiration, with acclamation, with gratulation: To love them dead in sin, Ephes. 1.2. To love enemies, Rom. 5.10. To those that did manifest enmity by evil works. Colos. 1.21.   

4. The duration.  
It is an everlasting Love. jer. 31.3. Troubles deprive us not of his love, Psal. 91.15. for he 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 Man's love to God.  
Man's love is either natural, or sinful, or spiritual: Our love to God must be spiritual; 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 Sun shining on Herbs and Flowers, doth constrain them to grow, and smell sweet. 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 cometh; surely the Fountain is God. 1. john 4.7. Love cometh from God: The root is the Spirit, the fruit is love. Gal. 5.22. God's love is manifested to us by the Holy Ghost. Rom. 5.5. Then We love him which first loved us. 1. john 4.19.  
3. The marks of our love to God.  
First, love earnestly desires his presence. Psal. 42.2. This desire is compared to a thirst; we thirst for God as the chief good, the only good. This thirst requires, 

1. A suitable satisfaction.  
2. A present satisfaction.  
3. A large satisfaction.    
1. A suitable satisfaction: To offer a thirsty man a garment, or to tell him a pleasant tale, or let him hear Music, it is not suitable; it is drink that he desires.  
2. It is a present satisfaction: he desires not drink to morrow, or next week, but presently.  
3. It is a large satisfaction; a drop, or a spoonful 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 mark of love.  
Secondly, love bewails the absence of God, it is as death to the soul, having once enjoyed him, to want him. Psal. 77.10. In the want of all things, we want God above all if we truly love him. Psal. 63.1.  
Thirdly, love rejoices in his presence; by prayer we draw near to God, Isai. 55.6. and then joy increases. Psal. 43.4. Prayer brings us into his presence with a holy gladness. Phil. 1.4.  
Fourthly, love makes us obedient to God: john 14.15. If ye love me, keep my Commandments. The more love, the more duty, obedience, and conformity to his Will.  
Fifthly, when we love God, we do love the children of God: If we love him that begat, we do love them begotten. 1. john 5.1.  
4. The promises made to them that love God.  
First, they shall have mercy showed to them, and their posterity, pardoning mercies, relieving mercies. Exod. 20.6.  
Secondly, they shall share in God's affection: joh. 14.21. The Father will love them, the Son will love them that love Christ.  
Fourthly, all shall work for the best unto them. Rom. 8.28. What can be more comfortable?  
Fourthly, they shall have a crown of life, james 1.12. and a kingdom. james 2.5. This is the portion of them that love the Lord.   

Sect. 4 Fourthly, Of Man's love to man.  
THE love of man to man, is either natural, or spiritual: the natural love is grounded on natural Causes, either beauty, or bounty, or consanguinity; something we judge to be loveworthy that draws the natural affection.  
Spiritual love is a peculiar among the regenerate; they love God for his own 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 marks 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 john 3.10.  
2. We can do no works 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 scholar of Christ, whereby they are manifested and known. john 13.15.  
3. 'Tis an excellent fruit of faith: Eph. 1.15. Faith in Christ is fruitful in love to all the Saints.  
4. 'Tis an excellent testimony of a sound convert: By this we may know we are changed from sin to grace. 1. john 3.14.  
5. It is excellent to have God to dwell with us: Where love is, there God dwells. 1. john 4 12.  
6. 'Tis as the anointed 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 seeks to be united; as soon as we love Gods children, we endeavour to join with them. Act. 9.26.  
2. Love enjoying the objects, turns to delight. Psal. 16.3.  
3. Love casts the garment of charity to hide our brethren's infirmities. 1. Pet. 4.8.  
4. Love edifies others. 1. Cor. 8.1. To edify, is to build. Love builds artificially.  
1. By pulling down the old wall of natural corruption.  
2. I aying a sound foundation of faith and repentance; it will confer with young ones, and weak ones, to help them, not puzzle them. Rom. 14.1.  
3. It brings new materials from the word, and raises the building higher and higher, and strives to add practice to knowledge, wisdom to zeal, mercy to justice, patience to diligence, reverence to assurance.  
4. Love is exercised in relieving the necessities of our brethren: Love ministereth to the necessity of the Saints. 
Heb. 6.10.   
Fourthly, the marks of love to our brethren.  
1. True love is unfeigned, 2. Cor. 6.6. without dissimulation. Rom. 12.9.  
2. 'Tis fervent: there is heat in true love, and haste to do them good: heat 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 carnal lust; hot lust is soon cold, as Ammon to Tamar; but true love continues. Heb. 13.1.  
Fifthly, how love is preserved.  
1. Labour for real, sound, effectual love, than it will last and hold out. 1 Cor. 13.8. Love doth never fall away.  
2. Avoid groundless surmises: Love thinketh none evil. 1. Cor. 13.5.  
3. Interpret doubtful things charitably, as old jacob did, when he saw josephs' coat.  
4. Hearken not to every tale and report of the faults of others; the words of tale-bearers sink deep, and embitter our affections.  
5. Give loving answers, for sweet speeches preserve love. judg. 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 edify.  
1. TO admire the love of God: 1 john 3.1. both for the freeness, greatness, 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 again with all our heart, and mind, and strength. Deut. 6.6. Matth. 22.37.  
3. Let us endeavour to preserve our love to the Lord.  
1. Take heed we look not on the world's 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. job 22.21.  
3. Daily consider the worth of his love; 'tis better than life itself: Psal. 63.3. and of the effects of his love, in giving his Son, 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; we make as if he were not so amiable, and loveworthy as once we thought him, or that we have found something that deserves our affection more than himself.  
If we preserve our love to God, we preserve our assurance of his love to us, we preserve our strength to perform duties, to bear crosses; we preserve in ourselves a fitness to live, and a promptness to dye; preserve this, and it will preserve us.  
Fourthly, concerning love to men.  
1. Let us think of things that pertain to love, such thoughts are both comfortable and profitable. Phil. 4.8.  
2. Pursue love, follow after it, as men that hunt, do 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 employments, all our business and affairs 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. john 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 supreme, and chief good.  
2. To love our own souls next, as being more worth than all the world. Matth. 16.6.  
3. To love my neighbour's soul, for that may partake of God; after that manner the body is not capable, but by participation with the soul.  
4. To love my own body above all other men's.  
5. The bodies of my brethren, among them;  
1. Those which are most godly.  
2. Those that are of my own nation. 
Gal. 6.13. Psalm 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 own to wicked and ungodly men?  
Answ. A love of compassion, but not of approbation.  
Quest. 2 May we love ourselves?  
We may; Answ. for we are to love our neighbour as ourselves; ourselves must be the pattern to love our neighbour by: we must love our bodies, and nourish them: Ephes. 5.29. And we must love our souls, and labour to save them. Acts 16.30. Matth. 16.26.  
Quest. 3 What love own we to the children of God that are dead?  
Answ. 1. Honourable burial. Acts 8.2.  
2. Moderate mourning. john 11.33.  
3. Respect to their posterity, as David to jonathan. 2. Sam. 9.45.  
4 To speak of their good works. Acts 9.39.  
Quest. 4 How come Christians to lose their first love? Rev. 2.4  
Answ. 1. They mind new things rather than true things.  

Loss of love to God.  2. They take too much worldly contentment.  
3. They neglect the means of grace, as reading, hearing, and prayer.  
4. They change their company for them that are less zealous.  
5. They look on the graces of others with envy, or discouragement.  
Quest. 5 Why is the love of many grown so cold?  
Answ. 1. Because in some it was never hot.  
2. Because they see men perfidious, unjust Apostates; so abhor them.  
3. Some look only on the evils of men, not their good parts.  
4. They find arguments to cool their love, but none to kindle it.  
Quest. 6 Must we 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 seem hatred to it.  
2. They should see us so slight them in opposition to Christ, that they should think 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 own to our Reverend Preachers?  
Answ. 1. A love of Reverence, as they are Ambassadors. 2. Cor. 5.19, 20.  
2. A love of maintenance, as they are painful.  
3. A love of attention, as they are teachers.  
4. A love to stand for them, as they are opposed by heretics and profane men.  
5. A love of piety, to pray for them. Colos. 4.3.  
6. A love of courtesy, if we 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 Lord's Tribe.  
2. Excellent in their gifts of holiness and learning.  
3. Excellent in their employment, the saving of souls. 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 do agree, follow them; some differ in judgement, yet walk in love.  
2. Let us look on the good we see one in another.  
4. If we meet, let us confer of those things wherein we do not differ.  
5. Let us pray one for another, so love may be preserved.  
Quest. 9 How may I gain more love, and grow therein?  
1. Answ. Get the strongest apprehension we can of God's love to us in jesus Christ.  
2. Look on the good that we see in our brethren, ponder their virtues, cover their infirmities.  
3. Labour to feel the comfort of love. Phil. 2.1. How doth love sweeten our pilgrimage? To meet, and confer in love, to comfort one another in love, makes our presence acceptable, it adorns our profession, and Religion abundantly.    

Of Patience.  
1. What Patience is.  
2. Of the patience of God.  
3. Of the patience of man.  
4. Application to edify.  
5. Questions resolved.  

Sect. 1 First, What Patience is.  
THE word signifies sufferance, or forbearance. In patience are three things: First, a promptness, or readiness to bear. Secondly, the act of patience in bearing. Thirdly, the duration, which is called long-suffering.   

Sect. 2 Secondly, Of the patience of God.  
THE patience of God, is his slowness to anger, his sparing of sinners, and giving them space to repent. Rom. 2.4.  
There is patience and long suffering which flows from his goodness: Men daily do provoke God, yet he forbears.  
1. Because he would bring men to Repentance. Rom. 2.4. 2. Pet. 3.9.  
2. To leave wicked men inexcusable, having so long forborn them.  
3. That men might be encouraged, and not despair: thus God was patiented towards Paul, for the example of others. 1. Tim. 1.6.   

Sect. 3 Thirdly, Of patience in good men.  
PAtience is a gift of God, whereby they bear evils present, and look for good things absent.  
1. It is a gift of God. james 1.17.  
2. Whereby they bear evi●s at God's hand, being corrections, or chastisements: Or at men's hands, being wrongs and injuries.  
3. A waiting for good things absent, as the sense of God's favour, the accomplishment of God's promises, the consummation of future happiness; these with patience we do wait for.  
Patience may be farther considered.  

1. In the contrary to it.  
2. In the causes of it.  
3. In the effects.   
First, in the contrary of it.  
The contrary to patience is fretting, murmuring, despairing, cursing.  
1. Fr●tting, as Hammon, because Mordecai bowed not to him. 2. Murmuring, as Israel for want of water. 3. Despairing, as Cain a●d Judas for want of grace; to pray for pardon and patience, to wait for an answer. 4. Cursing, as Goliath, who could not refrain, till he came wit●in the stroke of David; but being impatient, cursed him before he came at ●im. 1. Sam. 17.  
Secondly, consider patience in the Causes of it.  
1. Patience arises from the knowledge of God's Sovereignty, being persuaded of his disposing things below. Psal. 39.2.  
2. From the persuasion of God's Wisdom, and love, that he will turn the event and conclusion to our good. Rom. 8.28.  
3. From hope of glory; Hope makes us patiently to wait. Rom. 8.25.  
Thirdly, consider patience in the effects of it.  
1. It quiets the heart in the time of trouble, making those things easy, which murmuring, fretting, and impatience, do make irksome and tedious. The same David that was so vexed at Nabal, was by patience calm at Shemei.  
2. Patience makes us to persevere when we find not the present good we expected; yet by patience we hold out, when others by impatience draw back.   

Sect. 4 Fourthly, Applications to edify.  
1. GOds Patience should lead us to repentance; God is patiented towards all, some are bettered by it that have grace, they make a holy use of his gentleness and patience; others are licentious, because God defers his punishmentts, and their hearts are set in them to do evil, so they heap up wrath for themselves. Let us be wise, and in the sunshine of his patience procure our own peace, get assurance of his favour, that God's patience may be prolonged, our wisdom commended, and our happiness established.  
2. Admire God's patience, he came to Adam at the cool of the day, showing his patience: He spared the old world 120 years, he hath spared us a long time.  
3. Let us be followers of God as dear children: he is a God of patience. Rom. 15.  
'Tis the Devil hath great wrath, and his instruments are given to rage. Psal. 2.1. The Saints are commended for their patience: and though we be converted, and know God, yet we do need patience. Heb. 10.  
There is a passive obedience to suffer, 'tis patience must help ●s: If we bring miseries on ourselves, than we should exercise grief; if God lay them on us, then use patience.  
Are we troubled in mind? we must be patiented, and wait.  
Are we scandalised in our names? we must be patiented.  
Have we lost our goods? we must be patiented.  
Are our bodies sick? still we must be patiented.  
Patience is physic for all maladies, a plaster for all sores, a horse to bear all burdens.  
job kept his patience and thankfulness when he lost all outward things.  
4. Here see the misery of the impatient; they are as soldiers without armour, as travellers without shoes, still they are wounded and pricked: every word makes them take exception, and every small cross becomes heavy unto them. Their ignorance and pride works them more woe than all their miseries, and they vex themselves more than their enemies can do. A glass, or a knife broke, or their dog kicked, or a scoff cast on them, torments them, and they are in their minds in an uproar like the Bear-garden: they are like a sore, ever aching, and must not be touched: they are unfit for the Cross, and fare from consolation: they cannot enjoy themselves, and are miserable wheresoever they are; always in danger to be baited with the Cross, and meet with vexations.  
5. Here we may try ourselves whether we have attained patience. Hath the head ached? or the child died? or the Customer broke? or the servant proved false? hath some censured, or falsely accused us? have friends proved perfidious? is trading decayed? how do we behave ourselves? do we vex, and fret, and look to secondary causes, complaining of the wickedness of men, and wish evil to them, and fret at God under the name of hard destiny, ill fortune? do we seek revenge on men, by word, or writing, or law? if we do, we are not yet patiented.  
Patience will make us say, it is the Lord, let him do what seems good to him.  
Patience opens not the mouth discontentedly, but graciously. Psalm 39.2. Patience blesses God in loss of all: Patience quiets us in God at the worst: 1 Sam. 30.6. Patience makes us, with Saint Stephen, pray for enemies.   

Sect. 5 Fifthly, Questions resolved.  
Quest. 1 HOw differs the Patience learned by Scripture, and the patience learned by Philosophy?  
Answ. The Patience the Scripture brings, is a recompense of the study of the Scripture, and is seconded with consolation from the promises in the Scripture, and the hope of glory revealed in the Scripture. Rom. 15.4.  
Philosophical patience was sometimes Stoical, to submit to that is inevitable; they wanted divine consolation and sound hope, wanting the ground thereof, the holy Scriptures.  
Quest. 2 How large must our patience be extended in respect of wrongs and injuries?  
Answ. Injuries are of three sorts.  
1. Those small wrongs which do displease us, 'tis our honour and credit to pass them over. Prov. 9.11.  
If small briers take hold of our garments, let us loosen them gently, and go on our way.  
2. A second sort that do somewhat harm us in our persons, goods, and reputations; these we may take notice of, yet patiently bear them, and forgive them. john 8.49.  
A third sort of violent injuries of adversaries, both malicious and cruel; we may patiently submit to God, yet use means by Law, or force of Arms to defend ourselves.  
Quest. 3 How fare should Master and Parents be patiented before they correct?  
Answ. 1. They should use prayer, example, and instruction amongst their servants and children.  
2. Distinguish of faults of infirmity, the faults of improvidence, carelessness, and obstinacy.  
3. Give warning first, and win them by gentleness.  
4. Use correction with prayer and moderation in the last place.  
Quest. 4 How if they be base and vain people that scandalise me; how shall I be patiented?  
Answ. 1. They have the less credit, and will hardly be believed.  
2. It may be, yet they have not learned to speak well.  
3. Be not impatient, but use their accusations and scandals for preventions.  
4. Praises may prove more dangerous than scandals, they are better that speak evil of us, than they that flatter us, and better to us.  
5. Christ was evil spoken of, though an innocent.  
6. Our patience will more vex our adversary, than our returning word for word.  
Quest. 5 How if my crosses come thick one upon another, as jobs did?  
Answ. 1. Time and custom makes fools patiented; get patience timely, and speedily, by resolution, and meditation; bear all with patience, they come from God; be thankful for them, because they are medicines; be the more patiented and cheerful, because they are steps to glory.  
2. Labour to get a further interest in God, than all shall be supplied; and we having lost all, may be patiented and quiet, because we enjoy him that is better than all: The fruition of God is the main good, the only good; matchless, changeless, always, everywhere with us, above all casualties and uncertainties.  
3. Be not insensible as a block, nor impatient, as without faith and hope: be patiented as a Christian, that though he be molested be enjoys himself: By patience we possess our souls. Luke 21.19.  
4. Labour for a rectified judgement, look not with a wrong eye on others prosperity. The jews were impatient to hear the children cry Hosanna, Matth. 21.15. and impatiently murmured at a supposed fault, when Christ went in with Zacheus. Error in opinion doth much wrong others, and disquiet ourselves; we having blinded eyes, shall have impatient hearts: Ignorance makes us full of mistakes; we see not good in evil. Our crosses are as Sampsons' Lion, there is honey of instruction in them; bitter Aloes may prove medicinable.  
5. Impatience cures us not, it is not the remedy of a misery, but a procurer of a judgement. The jews murmured, and were impatient, their carcases fell in the Wilderness. Achitophel and Judas in their impatience hanged themselves.  

Ezekiel 36.  6. Set up a Sessions in the conscience, and let us judge ourselves worthy of all the sorrows of this life, and the life to come: thus abasing our souls before God, will breed in us patience and submission in all our afflictions.  
7. Meditate in the Law of God continually, search the Scriptures, than we shall learn this lesson, to be patiented. Rom. 15.4.  
8. Learn God's providence, he disposes of all things: to be grieved at Gods ordering things, is great impiety; all creatures submit, Man only disquiets himself, and is impatient.  
9 Abhor sin, the cause of crosses; remember that crosses should prevent sins, and make us to forbear pleasures, and endure troubles the more patiently.  
10. By patience the Will of God is ●one by us, Heb. 10.36. and the promises inherited. Heb. 6.12. Go on therefore, suffering his will, and waiting with patience for the inheritance.  
11. Let our troubles cause us to cry to our Physician, who will hear us, though not according to our will, yet according to our good.  
12. We suffer not alone; the same afflictions, yea, worse it may be, our brethren do endure. The grief of the Saints being indifferent, it is the easier borne; if it be great, the glory shall be greater: If it seem hard, let us blame our tenderness; most commonly, if it be long, it is the lighter; if it be violent, it is the shorter: None are exempted; I shall not escape that which never any did before me. God had but one Son without sin, but not one without affliction.  
13. Look to Christ's coming to judgement; then the troubled shall have rest. 2. Thess. 1.6, 7. Be patiented therefore, for the coming of the judge draweth near. james 5.7, 8.  
14. Affect no earthly thing overmuch; for we impatiently part with that which we inordinately affected. Jonah too much rejoiced in his Gourd, and David too much affected his son, which made the one exceeding angry, and the other cry out, O Absalon my son, my son.  
Quest. 6 How may I have my patience enlarged?  
Answ. 1. We must pray more for it, for increase of it; our Reasons, our Arguments, our Rules, and Directions are but as Alder-guns without earnest prayer.  
2. Be less disquieted at the smaller crosses that daily befall us: small weals ache, and small dust flies in our eyes; learn to say, My God will enable me to bear more than these.  
3. Look to the most noble examples, Christ endured. Heb. 12. The Prophets are examples. james 5.  
4. Resolve for the worst, our preparations are as Armour; learn to take up the cross by stooping for it, as well as bear it, if it be laid on us.  
5. Grow daily less and less in our own eyes, then shall we be more patiented, and willing to suffer.  
6. Be sure that we affect not the praise of men, than disgraces will be less irksome.    

Of the Will.  
1. What it is to will.  
2. Of the will of God.  
3. Of Man's will.  
4. Lessons to edify.  
5. Questions resolved.  

Sect. 1 First, what it is to will.  
TO will, is to choose, or refuse, to desire, to wish, or consent. Phil. 2.13. God works the will; that is, the motions and purposes 
* W●lson. : When we do pray, we do will something (optando) by desiring: when we will have a servant do any thing, we will it (jubendo) by commanding. The will is free, and freely wills without compulsion: we will by nature, we will well by grace; we are free to evil, but bound in respect of grace: Will properly belongs to the reasonable creature: ubi non est ratio, ibi non est voluntas: Where there is not reason, there is not will. So much what it is to will.   

Sect. 2 Secondly, of the Will of God.  
THe Will of God is Essential, whatsoever is in God is good: Also the will of God is his decree, Ephes. 1.11. after the counsel of his will. Rom. 9.15.  
We apprehend his will two fold; secret, and revealed. Deut. 29.29. The secret will of God we admire as a great depth, Psal. 36.7. which cannot be found out 
* Rom. 11.33. . This will of God is free, absolutely free; he wils without interruption, and with delight. Also his will is the rule of Justice, therefore things are just, because he wills them: his will is simple, with one act he wills all: his will is immutable, he altars not by accidents: his will is holy, he is not carried by corrupt reason.  
Our thoughts pitch on three things concerning Gods will: The first, what he will do with us: The second, 
Note.  what he will do for us: The third, what he will have us to do: But we should mainly look to the last, what he will have us to do; then he will do this with us, he will make us vessels of mercy; he will do this for us, he will bless us here and hereafter.  
What he will have us to do, is revealed in the Law and the Gospel: In both he wils three things.  
1. He wills us all to repent.  
2. He wills us to believe in Jesus Christ.  
3. He wills us to lead a holy life.  
The will of God is, that we should repent: Acts 17.30. The word is a returning, a waxing wise, a recovering a man's self: Repentan e is a change of the mind, 
Prov. 1.23. ●zek. 18.  a turning from sin to God: Repentance makes a man come to himself; it ma●es a man as it were another man, a new man.  
The will of God is, that we should believe in Jesus Christ: he is lifted up to save believers. john 3.16. joh. 6.40. By faith we receive him, john 1.12. as our Priest, to satisfy divine justice; as our Prophet, to be taught by his word; as our King, to be subject to his government: faith believes him the only Saviour, the all-sufficient Saviour, a Saviour to me.  
The will of God is, that we should live a holy life, eschewing evil and doing good, separating ourselves from wickedness, and wicked company, dedicating ourselves to God and godliness, to walk circumspectly, to learn piety, devotion, heavenly mindedness: 1 Thes. 4. This is the will of God, our holiness. 1. Pet. 1.16. 2. Cor. 7.1.   

Sect. 3 Thirdly, of Man's Will.  
MAn is so wholly corrupted by the fall, that he understands not the things of God, 1. Cor. 2.14. and his desires are opposite to Gods will: 1. Pet. 4.2. being spiritually dead, how can he will spiritual things? Ephes. 2.1. God offers grace, men refuse. Prov. 1 25. so that we have by nature no strength. Rom. 5.6. We have no sufficiency to think, which is less than to will. 2. Cor. 3.5.   

Sect. 4 Fourthly, Lessons to edify.  
FIrst, we should labour to know Gods Will.  
Secondly, we should endeavour to do Gods will.  
We attain the knowledge of God's will,  
1. By getting into the estate of grace, and being believers: for knowledge is a peculiar gift to such. Matth. 13.11. The Devil blinds unbelievers. 2. Cor. 4.4. The book is closed to them. Isaiah 28.11. or if it be opened, they have not judgement. 1. Cor. 2.14.  
2. For the desire of it, we must separate ourselves, Prov. 18.1. separate from needless studies, idle books, which are not meat for children, but scraps for whelps; separate from vain company, excessive worldly business, carnal pleasures, needless journeys, let spare hours and vacant time be spent this way to get it.  
3. We understand by books: Dan. 9.2. Therefore we should search the Scriptures, john 5.39. there is the fountain of saving knowledge, there we should labour hard. Prov. 2.2, 3, 4.  
4. We must frequent the faithful ministry of the word, there we shall be fed with knowledge and understanding. jer. 3.15.  
5. Be sure prayer be not omitted. Psal. 119.18. we must cry for knowledge, and call for understanding. Prov. 2.2, 3. pray earnestly for the Spirit promised. Luk. 11.13. that Spirit is the Spirit of revelation. Eph. 1.17.  
6. We must labour to be such vessels as knowledge is put into, and get these qualifications.  
1. To fear God; for his secrets are revealed to them that fear him. Psal. 25 14.  
2. To obey him, than we shall know. joh. 7.17.  
3. To give up ourselves wholly to his service, and to be at his disposing; then we shall know what is his good and acceptable will. Rom 12.2.  
7. We should propound our doubts to them able to resolve us: the Disciples gained knowledge by questioning with our Saviour apart: also Expositors, Commentaries, Dictionaries are helps, and as buckets whereby we draw waters out of the Well of knowledge.  
We should do the will of God:  
1. Because than we shall differ from Hypocrites, which speak that is good, but do it not. Matth. 23.3.  
2. We shall be like the Angels, which execute the will of God. Psal. 103.20.  
3, We shall be the children of wisdom, and differ from fools: he that hears, and doth, is as a wise builder that built on a rock. Matt. 7.24.  
4. We shall be honourable, being in affinity to Christ: those that do his will, he accounts as his kindred. Matth. 12.50.  
5. We shall be under the promises.  
First, temporal, Isaiah. 1.19. If ye consent and obey, ye shall eat the good things of the Land.  
Secondly, spiritual; The Spirit is promised to them that ask, but is given to them that obey. Acts 5.32.  
The eternal promise is made to the obedient, Mat. 7.21. He shall enter into heaven that doth the will of God. Romans 2.7. Heaven is for them that by patience do continue in well-doing.  
The manner of doing Gods Will.  
1. It must be done speedily: must and haste is for the great King. Psal. 119. I made haste.  
2. It must be done sincerely, looking to God's command, and presence, and reward. Psal. 51.8. God loves truth in the inward parts.  
3. It must be done constantly; for the former part of our life yields to the latter: If we do leave our righteousness, it was but seeming righteousness, and we shall perish in wickedness. Ezek 18.24. Again, it is an indignity to the Lord to leave his service; and lastly, we lose the promise which is made to perseverance. Revel. 2.10.  
4. God's Will must be done cheerfully; for we served sin with great delight: God is the better Master, his work and wages more honourable. Secondly, cheerfulness will evidence us to be God's people, who are a willing people. Psal. 110.3. Thirdly, God accepts the will without the work, as in Abraham offering Isaac, but never the work without the will. Fourthly, cheerfulness is acceptable, like ripe fruit soon shaken, pleasant to the eye and taste. Fifthly, uncheerefulnesse is a diabolical service, a beastly service; we make them obey with whips, goads, and spurs. Sixthly, there is a special command of cheerfulness, Deut. 16.14 and a fearful threat against uncheerefulnesse. Deut. 28.47, 48.   

Sect. 5 Fifthly, Questions resolved.  
Quest. 1 HAth not Man free will by Nature?  
Answ. He hath freedom to will by Nature: but to will well, it is of Grace.  
Quest. 2 How is the Will of God free, seeing he cannot will that is evil?  
Answ. Liberty to evil is not from the property, but from the defect of the will.  
You said, Vbi non est Ratio, ibi non est Voluntas: Quest. 3 Where Reason is not, there is not Will. What say you to Rom. 8.20. speaking of the unreasonable creature, he saith not of his own will?  
There is will proper, Answ. which only the creature hath that is reasonable: there is will improper, or metaphorical, which the unreasonable creature is said to have, being Inclinatio Naturae, A natural inclination, called a Will.  
Quest. 4 If there be a secret will of God, how do you know it; if you do know it, how is it secret?  
Answ. We know there is a secret will, Deut. 29.29. but we know not the secrets of that will; but when it is manifested, than we know it either by revelation, or events.  
Quest. 5 Are men to look for immediate revelations in our times, beside, or without the Scripture?  
Answ. No; the Scripture is sufficient to make the man of God perfect. 2. Tim. 3.16, 17. If Revelations may be followed as a rule, than they may be written: for others, then comes another Bible, and new Penman.  
Quest. 6 What motions be agreeable to the Will of God?  
Answ. 1. Th●se which are agreeable to the written Word. Isai. 59 the last verse. 2. Those which are agreeable to our callings. 3. Those which are circumstantially good for time, and place, matter, manner, and end.  
Quest. 7 May we expect all the revealed Will of God in so many letters and syllables expressed?  
Answ. Fundamental points are for the most part clear; if not fully expressed by plain Texts, yet some are to be proved by inferences, sound consequences, and sancti●●ed reasons: The Catholic Church, Sacrament, Trinity, Christian Sunday, and the baptising of Infants are not proved by letters and syllables, the Preachers Doctrine and his whole Sermon may be very true, yet not in the express words of the Text.  
Quest. 8 May not Gods children expect to be taught by Angels, or suppose an Angel or Angels appear in some shape, or light, and speak by voice; may it not be Gods Will manifested this way?  
Answ. We must submit to God's Ordinance, and not expect or receive another means. Dives in hell had a devilish disposition, and he would cross God's Ordinance, to leave Moses and the Prophets, and to have his brethren instructed by one that came from the dead. Peter, not an Angel, must instruct and teach Cornelius. Acts 10. Philip, not an Angel, must preach to the Eunuch. A●ts 8. In former time God spoke by his Prophets; in these last days by his Son. Note. Heb. 1.1. All merit belongs to his Priestly Office, all Doctrine to his Prophetical Office, and all efficacy to his Kingly Office: As Prophet he taught personally in the days of his flesh, being among us: when he ascended on high, he gave gifts to men, (not Angels) to the gathering of his Saints, and edifying of his body. Ephes. 4. And men, (not Angels) are Ambassadors to reconcile us to God. 2. Cor. 5.19, 20.    

Of the grace of God.  
1. What is meant by grace.  
2. How we may obtain the sense of his grace.  
3. How we may know we are in God's favour.  
4. How the sense of God's favour is preserved.  

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 justification and Sanctification. Rom. 5.15. 2. Pet. 3.18. To have the grace and favour of God, is to be accepted. Luke 2.22. jesus 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, he had God's favour shown him. There is God's grace towards us, and God's grace in us; the first in his own breast, the other we have by donation; the first is his grace, love, and goodwill, the other the gift of his Spirit, regenerating, changing, and sanctifying; the first is the Cause, the second the Effect: Of the former I intent, God's grace and favour to us.   

Sect. 2 Secondly, How to attain the sense of God's 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 means for our own good, that we may get some evidence to our own souls that we are in his favour.  
1. We must have respect to knowledge.  
2. We must labour for faith.  
3. We must look to our course of life and conversation.  

1. That we avoid evil.  
2. That we do good.  
3. That we suffer and bear the cross.   
First, we must have respect to knowledge; 
Knowledge.  for the ignorant are no favourites, but rebels; Hosea 4.1. and though they be God's creatures, yet they are excluded from God's favour, Isai. 27.11. and shall feel God's vengeance. 2. Thes. 1.8.  
Ignorance is not the mother of devotion, but the mother of error, Matth. 22.29. the mother of bloodshed, 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 believers: Without faith we cannot please God. Heb. 11.6. Unbelief brings God's displeasure, and they are so fare from favour, that they are cast into the lake of fire. Revel. 21.8.  
Thirdly, we must look to our course of life and conversation, in both active and passive obedience.  
First, in avoiding evil; we must shun the love and affection to sin. 
Evil avoided.  God favours not, but hates them that love iniquity. Psal. 11.5. We must also take heed that we do not flatter ourselves in sin. Deut. 29.19. Take heed of forgetting God, Deut. 32.19. Take heed of all unrighteousness: Rom. 1.18. These sins bring wrath, and are contrary to God's 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 feel the favour of God.  
1. We must humble ourselves; 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 reform and amend our lives. Isai. 1.17.  
6. Do good, and distribute. Heb. 13.16.  
7. Use a Mediator for favour. Acts 12.20.  
Thirdly, something must be suffered: Sufferings are twofold, 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 only suffered, to satisfy justice, to pacify wrath, to purge and cleanse 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 trials, these are internal or external: internal, as Satan's buffet, or trouble of conscience, because of transgressions, or else because of desertion: external, are in body, or name, or goods.  
To have sense of grace and favour in Martyrdom.  
1. We must get assurance our persons are accepted.  
2. We must look to our calling to suffer.  
3. Have a care we trust not in ourselves.  
4. Be sure the cause be good and warrantable.  
5. Labour for fit qualifications, as patience, and boldness, and prayer for adversaries, hope of glory, cheerfulness, and perseverance.  
In chastisements and trials.  
1. We must not slight them, nor be Stoical.  
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 unlawful means; as to go to Witches, etc.  
5. Trust not in the means too much with Asa.  
6. Fret not, nor murmur, but be silent. Psal. 39.9.  
7. Limit not God means or time to deliver. Psalm 78.41.  
These are Negatives: Add these affirmatives.  
1. Return to him that smites. Isaiah 9.13.  
2. Pour out a prayer to God. Isaiah 26.16.  
3. Be more zealous. Revel. 3.19.  
4. Learn to pity others. Heb. 4.15.  
In Satan's buffet to keep the sense of God's favour,  
1. Pray earnestly.  
2. Labour to see your unsufficiency.  
3. Being pricked and restless, look on God's sufficiency. 2. Cor. 12.7, 8, 9, 10.  
In desertions, 

1. Resolve to walk by saith. 2. Cor. 5.7.  
2. Prize favour above all things. Psal. 63.3.  
3. Wait patiently for the Lord. Psal. 40.1.  
4. Expect consolation. Isaiah 54.8.  
6. Resolve to cleave to God. job. 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 holiness here, 1. Thes. 4.7. and glory hereafter. 2. Thes. 2.14.  
2. He manifests himself and his will to those he 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. john 15.15.  
3. The mollifying of the heart, is a token of his favour. Rom. 9.18.   

Sect. 4 Fourthly, how is the sense of God's favour preserved?  
1. BY our esteem and prising his favour.  
2. By our carriage, in regard of relation to him.  
Quest. 1 How may I know I esteem God's favour, and prise it at an high rate?  
Answ. 1. By the stream of your thoughts, for our thoughts run on that we do esteem. Psalm 119.127, 128.  
2. If we oppose God's favour against man's malice, the one swallows the other.  
3. Our esteem appears by our desires, Canticles 1.1. We desire tokens of his love and favour.  
4. We lament the loss of his favour. Psal. 77.10.  
5. We receive his favours humbly, as of favour.  
6. We desire nothing which stands not with his favour.  
7. We keep and use his blessings as favours.  
8. We will not break with him for others favour.  
Quest. 2 How may I obtain this esteem?  
Answ. 1. Consider the excellency of it: God's favour is the happiness 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 we do taste it?  
2. Consider the necessity; we cannot be strong to perform duties, nor patiented to bear crosses without it: the Devils are nimble and active, potent and vigilant; but what good doth all this to them, they wanting God's favour? it is this which adds wings unto our duties, and is as oil to our souls. Nehem. 8.10.  
3. Consider the benefit of God's favour; it makes us presently happy, and like to the angels in heaven, it makes us accepted; the sense of God's favour quickens our spirits, enlarges our hope; hope makes us industrious, we hope for perseverance, and go on comfortably. The persuasion of God's favour, is as the great wheel that moves all the rest; it is so beneficial, 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 beams 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 diverse ways.  

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. john. 15.1.   
First, as he is a King, and we his subjects.  
1. We are to rejoice in our King. Psal. 149.2.  
2. To keep his laws, labouring to know them, and justify them to be good, by loving them, and obeying them.  
3. We must fight his battles.  
4. We must keep the King's peace: 

By yielding to others in some cases. Matth. 17.27.  
By gentle answers. judges 8.3.  
By endeavouring to be like minded. Rom. 15.5.    
Secondly, as he is a Master, we own to him 

1. Reverence, both inward and outward.  
2. Faithfulness, both serving our time, using his talents for his own advantage, and doing all his works after his own mind.    
Thirdly, as he is a husband united to us: 

1. We should diligently observe his nature.  
2. Humbly acknowledge his free grace that took us, who had neither beauty nor dowry.  
3. Express 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 cheerful with him and before him.    
Fourthly, as he is a head, and we members: 

1. To acknowledge both life and wisdom is from him.  
2. Fellow his directions, let the head be guide.  
3. Confirm to his death and resurrection.  
4. Harm not, but love the poorest member.    
Fifthly, as he is a husbandman: 

1. Take heed of barrenness.  
2. Labour to abound in fruit. john 15.8.  
3. Let your fruit be seasonable. Psal. 1.3.  
4. Let your fruit be lasting. Psal. 92.14.      

Of Glory.  
1. What Glory is.  
2. Of the glory of the creatures.  
3. Of the glory of the Creator.  
4. Questions resolved.  

Sect. 1 First, What glory is.  
GLory is excellency, dignity, honour, splendour; as the Crown on the head, as the light to the world: we may see it by contraries and comparisons.  
1. By contraries: so darkness is opposed to glory, for light is glorious: Weakness is contrary to glory, it is strength is glorious and honourable: Also shame and death are contrary to glory; but nothing more than sin, for that deprives of glory, of endowments and excellencies, which we had originally. Rom. 3.23. or thus we are by sin deprived of the glory of Communion with God, of acceptance, and by desert deprived of the glory of heaven: sin brings on us that which is contrary to glory; as weakness, sickness, shame, death, and darkness.  
2. We perceive glory by degrees: there is the glory of the Morning, the glory of the Moon, the glory of the Sun: The Stars differ in glory, men differ in dignity and glory. So much what glory is.   

Sect. 2 Secondly, Of the glory of Creatures.  
WE may consider the creatures, either celestial or terrestrial: the celestial are the Angels, or the heavens; the heavens either invisible or visible, and elementary, as is above our heads with their ornaments.  
1. Of the glory of Angels; the Lord is the God of glory, Acts 7.1. and these do stand as his host round about him, and the rays of his glory shines on them, and makes them exceeding glorious: These Angels have six wings, with two wings they cover their faces, not able to behold God's glory; with two they cover their feet, so that we that are mortals cannot behold their glory; with the other two wings they fly with a glorious swiftness. They are said two have four heads, and the one is as a man, for they are most honourable for wisdom; the other as a Bull, for they are glorious for strength; the third is as an Eagle, for they have a glorious expedition and celerity in their messages: the fourth head is as a Lion, for they have a glorious courage.  
2. Of the glory of the invisible heavens: It outstrips our conceits, capacities, and inventions. 'tis the Court of the glorious God: compared to a City whose gates are pearls: whose walls precious stones: the streets gold: the inhabitants are Kings, there is the glory of God's presence: all is light and day, and no darkness nor night; 'tis the kingdom of glory, there are Crowns of glory laid up for vessels of mercy prepared for glory.  
3. Of the glory of the visible heavens: the heavens have the pre-eminence, and are the most excellent; the waters excel the earth, the air excels the water, and the heavens for largeness, clearness, pureness, excel all under them: and have this honour to declare the glory of God, Psal. 19.1.  
4. The ornaments of heaven are glorious: the sun is glorious in magnitude, brightness, swiftness, efficacy, and operation: enlightening and heating the air: exhaling the waters: quickening the earth, and making fruitful the earth, with trees, herbs, and plants, etc.  
The Moon hath her glory, though it be borrowed, and her excellency appears in the dark, when we most need her light: in the Canticles her fairness is commended, 
1. Cor. 15.  and she is one of the glorious works of God.  
The Stars have glory differing one from another: and adorn the heavens with their bespangled brightness, like a curious embroidered Canopy: glorious to our eyes.  
The Earth hath the glory of stability, riches, and variety: among all that are taken out of it, man is a glorious piece of workmanship, whose foundation 〈…〉 the dust: young men's glory is their strength, and the glory of the aged is the gray-head, Princes have their glory, and great men according to their dignity; but among men none have the glory and honour like to the regenerate man: he is honourable by faith, john 1.12. and is glorious within, they are changed from glory to glory, 2. Cor. 3. they have a glorious head, james 2.1. a glorious guard, Heb. 1. last vers. glorious food, God's ordinances: glorious apparel, Christ's righteousness; they are called the glory, Isai. 4.5. the spirit of glory rests on them, 1. Pet. 4. they are heirs of glory.  
The Sea hath his glory, for largeness, and terribleness, and strength, carrying the mighty ships: there sport's the great Leviathan, and there are fishes innumerable; The sea hath his proud waves of great height and quantity, yet is honourable for this, that it keeps within his bounds at the Creator's command.   

Sect. 3 Thirdly, Of the glory of the Creator.  
HIs glory is essential, he is clothed with Majesty and glory, Ps. 104.1. so glorious is the Lord that the very angels cover their faces before him: The Father is called the God of glory, Acts 7.1. if the whole Trinity be there meant, the Father is not excluded; Christ is called our glorious Lord jesus Christ, james 2.1. The holy Ghost is called the spirit of glory, 1. Pet. 4.14. all the glory in the creatures is but as a drop compared with the Ocean: he had glory before there was a world, joh. 17.5. and all creatures can add nothing to his glory, for it is not capable of addition; he doth manifest his glory to the creatures, and we give him glory by taking notice of his excellency, and rendering praises and acknowledging that is in him already.   

Sect. 4 Fourthly, Questions resolved.  
Quest. 1 WHerein do men most usually glory?  
Answ. In wisdom, strength, riches, jer. 9.23.  
Quest. Why do men glory in their wisdom?  
Answ. 1. Their wisdom and knowledge puffs them up, 1. Cor. 8.1. cognitio inflat: knowledge makes them swollen and filled with wind, they look on their bulk and bigness, and do forget they want the substance of faith and love.  
2. They think by their wisdom to do great matters, to suppress those they would not have rise, Exodus 1.10.  
3. When they effect their enterprises, and get into favour, or prevail against those they hate, that they applaud their wits like those that sacrifice to their nets, Habbak. 1.16.  
Quest. 3 Why do men glory in their strength?  
Answ. 1. Because they compare themselves with those are weak and feeble.  
2. They overmaster others and command them, and glory in that strength and power which subdued them.  
3. They think to prevent and withstand those which dare oppose them.  
Quest. 4 Why do men glory in their riches.  
Answ. 1. Because of the supposed good they think riches can procure them: as friends, places of preferments, costly buildings, dainty fare, many attendants and servitors, and to become as the great men of the earth.  
2. Because of the supposed evil they think riches will free them from, Prov. 11.11. therefore 'tis said riches in their imagination is as a strong City and a high wall to shelter them.  
3. They have thoughts of the perpetuity of their riches to their posterity, Psalm. 49. contriving to assure them to their children's children.  
4. Because they see others sue to them, stand with cap and knee before them, run and go at their beck, afraid to displease them; these causes make them glory in riches.  
Quest. 5 What is it to glory in God?  
Answ. 'tis to have an inward joy manifested by outward expressions, Psal. 33.21. so the word signifies, 
Laetatur.  and Psalm. 34.2. my soul shall glory in the Lord, 1. Cor. 1.31. That he that glorieth, may glory in the Lord; we must not arrogate to ourselves, but all to God: he is wisdom to our understanding; righteousness to justify us, sanctification to renew us, and redemption to our bodies and souls.  
1. God is our wisdom to teach us knowledge, and give us light, 2. Cor. 4.6.  
2. God is our strength, Psal. 59.17.  
3. God is our riches, and our portion, Psalm. 119.57. therefore we should glory in him.  
Quest. 6 What is vain glory?  
Answ. It is when a man seeks his own glory, as the end he aims at. john 7.18 He that speaketh of himself, seeketh his own glory. Prov. 25.27. To seek diligently 
* Pervestigari.  our own glory is no glory; glory and honour may be enjoyed, but we must not seek it earnestly from men, than it is vain; if we seek it, than it must be in the second place moderately, orderly, else it is vain, a fruit of the flesh, and it is sought from vain men: it is most uncertain, and gives no sound satisfaction being vain.  
Quest. 7 What is the right way to seek glory?  
Answ. 1. To abase ourselves, than we shall be exalted and honoured. 1. Pet. 5.6.  
2. To grow stronger in faith. john 1.12.  
3. To practise good works. Matth. 5.16. Acts 10.4.  
Quest. 8 What kind of works do glorify God?  
Answ. 1. To repent and turn from sin. Revel. 16.9.  
2. To give to the poor. Prov. 3.9.  
3. To sanctify the Sabbath. Isaiah 58.13.  
4. To praise the lord Psalme ●o last verse.  
Quest. 9 How may we know we do seek the glory of God?  
Answ. 1. Though ourselves be commended, we are displeased if we see not honour redound to the Lord.  
2. We are content to lose, that God may gain honour.  
3. Though our outward contentments fail, yet we will seek God's glory, and serve him.    

Of the Lord of Hosts.  
1. What is meant by Hosts.  
2. Why God is called, The Lord of Hosts.  
3. Which are his Hosts,  
4. Questions resolved.  
5. Applications to edify.  

Sect. 1 First, What is meant by Hosts.  
THe word is a Military word: many Soldiers make an Host: Sabaoth is an army, and the army being well ordered, is not only exercitus an Host; but also ornatus, it is an ornament; when the Soldiers keep their rank, there is a comeliness: so than an Host is an ordered multitude fit for employment.   

Sect. 2 Secondly, Why God is called, The Lord of Hosts.  
HE is so called because he is the sovereign Lord over all: the Creatures are in beautiful order at his command. Gen. 2.1. He finished heaven and earth with all their Hosts, and they continue to this day, and are his servants. Psal. 119.91.   

Sect. 3 Thirdly, which are his Hosts.  
1. IN general all creatures; God is the great general, and all creatures are his hosts to execute his will. Gen. 2.1.  
2. In particular, Angels are his host: Gen. 32.2. The Angels met jacob, and he said, This is God's Host. Psal. 103.21. Bless the Lord all ye his Hosts. 1. Kings 22.19. The Hosts of heaven stand round about the Lord: These are exercituum Caelestium, heavenly Soldiers.  
3. The Sun, Moon, and Stars are his Host. Deut. 4.19. Herein Manasses transgressed. 2. King. 21.3. This is God's Host to serve us, we are not to serve them.  
4. Men are his Host: 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. Goliath railed against the host of the living God.  
5. The unreasonable creatures are his host, as Frogs, Lice. Exod. 8. So Caterpillars, and Cankar-wormes, Grasshoppers, etc. are his host.   

Sect. 4 Fourthly, Questions resolved.  
Quest. 1 WHich is the chief host of God?  
Answ. The Angels, these are his royal host; one of them in a night slew 185000 men. 1. Kings 19.35. Wisdom and strength are for the war: and these soldiers are admirable for wisdom, 2. Sam. 14.20. and excellent for strength. Psal. 103.20. God hath of these two myriades: twice ten thousand. Psal. 68.17. Twice ten thousand thousands. Dan. 7.10. For number they are numberless. 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 hosts?  
Answ. He is the God of peace to his Church, yet the Lord of hosts for his Church. A Prince may be at peace with his own subjects, yet at war with his and their enemies: He is the Lord of Hosts, yet with us, Psalm 46.7.  
Quest. 3 Is war lawful, or no?  
Answ. Yea, it is lawful; for God directs them concerning war: Deut. 20. and approved a Stratagem of war. josuah 8.4, 5, 6. compared with verse 18. Abraham rescued Lot by war; and the Judges of Israel saved the people often by war: God is styled a man of war. Exod. 15.3. john Baptist taught soldiers to cast away their violence, not their weapons: there are the Lords battles, 1. Sam. 18.17. therefore war is lawful.  
Quest. 4 How came wars first into the world?  
Answ. By the fall of Adam corruption came into our hearts, and from men's lusts came wars. Jam. 4.1. Cain was the first builder of Cities: Gen. 4.17. and no doubt the wicked would not only 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 murderer: and as he must look to the Fold within, so he must look to the Wolf without, and as a nursing father, preserve his people from foreign invasion. We guess thus wars begun.  
Quest. 5 What is required of us as we are Christian Soldiers?  
Answ. 1. That we put on the whole armour of God.  
2. That we prepare to be assaulted.  
3. That we turn not our backs on Satan, for there is no armour for the back.  
4. We should be courageous; 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. Fly the lusts of youth, 2. Pet. 1.4. fly the corruptions of the world: but with Satan 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 learn from this, that a Christian is a soldier?  
Answ. 1. That our whole life is a warfare.  
2. Idle and delicate persons are no good Christians.  
3. We should not be entangled in our affections with earthly contentments.  
4. He that flies at scoffs and reproaches will never fight to blood.  
5. Ignorant persons are untrained, and unfit for service.  
6. We must walk in our places and keep rank and order.  
7. We must labour for unity, for united forces are strong.  
8. We must follow our leader and great Captain, Jesus Christ.   

Sect. 5 Fifthly, Applications to edify.  
1. THis shows the Sovereignty and Majesty of the Lord of Hosts, who excels as head over all; all Creatures in heaven and earth are subject unto him.  
This Lord of Hosts differs from all other generals.  
1. They command a few, he commands all.  
2. They command only men and beasts, as horses and elephants: he commands winds and seas, thunder, and tempest; yea the devils.  
3. They command a little time; he for ever.  
4. They cannot preserve an host made to their hand: he makes his hosts and keeps them.  
5. They command for him; he is independent.  
6. They often command unjustly; he always justly.  
2. Miserable is the condition of all natural men which are not reconciled to the Lord of Hosts: he the sovereign Lord is against them, they may fear he will send one of his host to punish them: they may fear the fire will destroy them, the water drown them, a beast gore them, their meat choke them, the tile-stone kill them, the iron weapon slay them, and all creatures war against them.  
3. We should admire his wisdom that order the multitudes of his armies, and causes them to keep their appointed places, and employs them for their several uses.  
4. There shall be deliverance on mount Zyon, for the Lord of hosts is with them, they shall not always lie under the oppressor.  
5. We are to bow and bend our hearts and souls to this high and absolute Lord: his infinite greatness and sovereignty requires a suitable subjection and submission.  
6. We should seek to him who is the Lord of hosts, to go with the armies into the field, that he will be with them, and make them wise in counsel, and valorous for his cause, that he would crown them with victory, and spread his own praises, by using instruments to suppress the pride of the enemies, and by spreading his Gospel.  
7. Let us in all the victories we hear of, that are for the Church's welfare, give God all the honour and glory that we are able, by looking beyond the instruments to the Lord of hosts, that employs them. The horse may be prepared for the battle, 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 Hosts to whom we should give the glory and the praise, as we have a pattern. Exod. 15. Judges 5.  
8. Here is comfort against Principalities and powers, the mighty enemies of our souls, the Lord of Hosts is with us, mighty to save, through him we shall do valiantly.    

How God is made an Idol.  
1. What an jdol is.  
2. How men make God an jdol.  
3. Their punishment that make God an Idol.  
4. Questions resolved.  

Sect. 1 First, what an Idol is.  
AN Idol is an unlawful representation of a false God; an Idol is a resemblance, figure, or shape: the making of an Idol of a false, or Image of the true God: either molten, carved or painted, is unlawful, 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 do make God an Idol.  
'tIs impossible to turn the essence of God to an Idol, but men are said to make God an Idol in imagination, and in conversation; in imagination, that conceive of God to be like an Idol, that think God will do neither good nor evil: that God sees not, Zeph. 1.12. Ezek. 9.9. Psal. 94.7. they could conceive no otherwise of an Idol.  
Men make God an Idol in his worship.  
1. When they prepare not their hearts, nor fit their affections for his presence; they could do no otherways, were they to come before an Idol 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 Idol 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 Idol, only settled within the walls of the Temple. This is indeed the principal, but not the sole place of God's worship.  
3. When men invent ways to worship God: and follow their own devices and imaginations, they make God like an Idol which cannot direct his worshippers, but they will teach him how he must be served; they could do no more to an Idol.  
In conversation men make God an Idol.  
1. When they say it is in vain to serve God, and to walk humbly before him: that think God will not reward his servants, they could think or say no more of an Idol, which receives all and gives nothing.  
2. When men commit horrible sins in secret, were God an Idol they could do no more, as if he would never call them to a reckoning.  
3. That opposes the godly and persecutes them: were God an Idol than they might trouble his servants without fear or danger.  
4. When men scrape together abundance of wealth by wicked means, then on their sick bed they think by some dead works to satisfy for all; as if God were an Idol that for a few scraps of that is evilly gotten, would be dumb for ever.  
5. When men forswear themselves and call God to witness to a lie: were he an Idol that could not see their abomination, nor be revenged, they could do no more against him.   

Sect. 3 Thirdly, Their punishments that do thus make God an Idol.  
1. GOD hath a base esteem of them, 1. Sam. 2.30. those which despise him shall be despised, they shall find him no Idol 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 think he sees not; he punishes them with blindness, Isai. 6. so they have eyes and see not, they come to his worship with no more preparation, then to come before an Idol; and go away with no more blessing than if they had been before an Idol.  
3. They will bring in humane inventions into his worship, and prescribe rules out of their own brain, he rejects all their services, and makes them lose all their cost and pains, and tells them their worship is vain, Isai. 1. Isai. 66. Mat. 15.  
4. They sinne freely as if he were an Idol; God lets them alone, throws the raines on their necks, so they being let alone, do live most abominably, and fill up the measure of their sins, 
Note.  and heap up wrath thus God abhors them, and gives them over to spiritual 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 Idol is nothing?  
Answ. It is nothing in comparison of a God, it is something for matter and form; it is nothing for divinity, it it nothing, that is spoken in contempt: it is an empty foolish vain 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 Jews so often fall to idolatry.  
Answ. 1. Man's nature is very prone to that sin, therefore God gave the second commandment to restrain us.  
2. They being mingled with the heathen, learned their ways, and were enticed by their example.  
3. Sometimes their Princes were idolaters, than they turned for fear.  
4. The idolaters had glorious deckings of their Images, this did move the carnal to be won.  
5. The zeal of idolaters to cut their flesh, and burn their children, was powerful 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 God's law, negative and affirmative; negative, he forbids all divine adoration to be given to Creatures, Exod. 20.4. whether in heaven, as the Sun, Moon, and Stars, Deut. 4.17. or the Angels, Revel. 22.9. or any Terrestrial creature whatsoever: Affirmative, God's Law binds us to worship him, and him only, Matthew 4.10. to call upon him in the day of trouble, Psal. 50.15. it is the Lord of hosts must be worshipped, Zach. 14.17.  
3. Consider the judgements have befallen idolaters.  
1. They are punished in their souls with blindness, and a reprobate sense, Jsaiah 6. Romans 1.24.  
2. They are punished first or last in their bodies, God lets in the enemy, judges 5.8. judges 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 shun their society, and converse with them only by constraint and necessity, not to choose them for lodgers in our houses, but we are to abhor them as vessels in whom is no pleasure, and to manifest our detestation as we have power in our hands, Deut. the 13.6, 7, 8, 9, 10, etc.  
5. Te endeavour to give God a spiritual and sincere worship, by these means idolatry will be prevented.  
Quest. 5 How shall I give God a spiritual worship and service?  
Answ. 1. Prepare to come before him, Psal. 26.6.  
2. From the help of God's spirit to worship him.  
3. From the inward affections, spiritually.  
4. Lively, fervently, cheerfully.  
Spirit and life is required in the service of the living and true God.  
The contrary is.  
1. To come carelessly without reverence.  
2. To perform spiritual duties only from a natural carnal heart.  
3. To give only an external worship.  
4. To perform the duty with deadness, coldness, and lumpishness.    

How to conceive of God when we pray  
1. What it is to conceive.  
2. How we must not conceive of God.  
3. How we may rightly conceive of him.  
4. Questions resolved.  
5. Applications to edify.  

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, unless God's spirit do join 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 than our own, and by better light than nature affords us. To conceive is to apprehend, to roll in our minds, and to conclude to understand, & in some measure to know.   

Sect. 2 Secondly, How we must not conceive of God.  
1. WE must not conceive him out of the Trinity of persons, as the Turks do.  
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 kind of Atheists do.  
4. Nor a God all made of mercy as some ignorant persons do.  
5. Nor all of justice as some despairing persons do.  
6. Nor as a God regards not what is done here below, as some do that deny his providence, Ezek. 8.  
7. Nor as a forgetful 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. WE must endeavour to conceive of him, as an infinite essence in Trinity of persons.  
2. We must conceive of him in his attributes, as absolute, incomprehensible, eternal, immutable, invisible, omnipresent, etc.  
3. We must conceive of him as a God that will become unto, through a mediator; in himself 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, merciful, 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 own souls, 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 he hath revealed himself: we conceive of him with admiration, adoration, subjection, divine reverence, etc.  
Quest. 3 God hath appeared to the eyes of men in some 
* May 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 he: and Saint Paul saith, God is Christ's head: is there not superiority in the Trinity?  
Answ. It is spoken in regard of Christ's humanity, else he 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 speak of it.  
Quest. 6 What false gods have men conceived of to worship and serve?  
Answ. Some have worshipped and made gods of the host of heaven. 2. Kings 21.3. The Persians worshipped the Sun, the Syrians worshipped Ashtaroth, the Philistines Dagon, the Moabites Chemosh, the Amonites Moloch, the Egyptians a Calf, the Babylonians an Idol named Bell, the Athenians Apollo, Carthage worshipped juno, the Ephesians Diana, the Moors the governor's of their Country, the Papists the Virgin Mary, the Indians (it is said) do worship the devil: all men do worship something.  
Quest. 7 How comes there such a mistake in the world?  
Answ. 1. Man naturally is in darkness, and stumbles at stocks and stones.  
2. Man naturally is foolish, and beguiled with pictures, and babbles, and Images.  
3. Man naturally is sensual, and desires first to see, then to worship.   

Sect. 5 Fifthly, Applications to edify.  
1. THis shows it is hard to conceive aright of God when we do pray.  
2. There must of necessity be some competent measure of knowledge in a true Worshipper.  
3. Let us always mind 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 himself.  
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 God's favour in an especial manner, if ever we have rapture of Spirit, joy, the light of God's countenance, or strong assurance, it is in prayer.    

Of the works of God.  

Six reasons why we should meditate on the works of God.  
1. BEcause his works do show forth his power, Rom. 1.20. and his glory. Psalm 19.1. By steps we ascend from the creature to the Creator, and so gain knowledge of him.  
2. It is a duty to search out the works of God, and cheerfulness is required in the duty. Psalm 111.2.  
3. Because God's children should differ from wicked men, who regard not the works of the Lord. Isai. 5.12.  
4. There is danger of ruin and destruction, if men regard not Gods works, Psal. 28.5, 6.  
5. Examples go before us of the godly that have meditated of God's majesty, and of God's works: as in the book of job at large, and David. Psal. 145.5. This is a true sign and mark of a wise man: Psal. 92. there it is negatively set down, an unwise man will not consider; and 'tis affirmatively set down, Psal. 107.43. who is wise, he will observe these things.  
6. God hath made his works for this end, that we should behold them Isaiah 40.26. and have them in remembrance. Psal. 111.4. Thus we shall be able to exalt God in our hearts, and declare his works to others; so God will be glorified, others edified, our souls much delighted, and a weighty duty discharged, and God will recompense us with revealing his loving kindness to us. Psal. 107.43.    

Of the work of Creation.  
1. Who created all things.  
2. Whereof all things are made.  
3. The time when they were made.  
4. For what end all things were made.  

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 works are visible and invisible.  
1. Creation is a work of the whole Trinity.  
2. All was made by the power of his word.  
3. In wisdom all was made.  
First, creation is a work of the Trinity: as appears.  
1. The Father created, Ephes. 3.9. who created all things by Jesus Christ.  
2. The Son created. Colos. 1.16. Heb. 1.10.  
3. The Holy Ghost created. job. 26.13. job. 33.4.  
Secondly, all was made by his word: God's word is either, first substantial, or secondly written, or thirdly operative: Though God made all by his substantial word, yet that is not meant, when he saith, let there be this, or that; for the operative word was in time, the substantial word was eternal: 
Psal. 33.9.  the word was a willing things to be, not a sounding of syllables: so that without toilsomeness, with great facility God created all things: he spoke the word, and it was done.  
3. In wisdom all was made, Prov. 3.19. Jehova sapientia fundavit terram, statuit coelos intelligentia. Psal. 104.24.  
1. God makes the creatures without sense: these are superior: as the light, the firmament, and ornaments of heaven: as Sun, Moon, and Stars: or inferior, as the seas, earth, trees, and plants.  
2. He makes the sensitive creatures, as beasts, fishes, and fowls: then the reasonable creatures, man and woman: Some creatures have matter and form and generation, as men: some no generation, as the heavens, and sun, etc. some have distinct forms without matter, as Angels: some are bodies without immortal spirits, as beasts: some are immortal spirits without bodies, as Angels: some are immortal spirits and bodies, as men.  

Reflections.  
1. Let me lift up mine eyes, 
A desire of 1. Contemplation.  and behold who hath made all these things, 
(a) Isai. 40.29  and bringeth out their armies by number, and calls them by their names: then shall I see his eternal power and godhead by his visible works; 
(b) Rom. 1.20  and let me cast my thoughts on the sea where go the great ships 
(c) Ps. 104.26  and are creatures innumerable: there is the great Leviathan that sport's himself in the waters, which God hath kept in with banks by his decree: 
(d) job 38.11  let me look on this earth hanging in the air 
(e) Job 26.7  the footstool of my Creator, 
(f) Isai. 66.1.  and then break out to admiration and say:  

2. Admiration.  2. O Lord how wonderful are thy works? in wisdom hast thou made them all: 
(g) Ps. 104.24  when I behold the heavens, the works of thy hands, the moon, and the stars, 
(h) Psal. 8.3  than I think thou hast got thee an excellent name, and renown in all the world: and for my own part, I give glory to thee, and acknowledge none is like to thee, none can do thy works. Psal. 86.8.  

3. Supplication.  3. O Lord my Creator, enable me to remember thee now in my youth, before the evil day doth come; 
(i) Eccl. 12.1  with such a remembrance, as to turn to thee; 
(k) Psal. 12.27  and do thou remember me with the favour of thy people: 
(l) Psal, 106.4  thy hands have made me, and fashioned me: oh give me understanding; 
(m) Ps. 119.73.  and thou which first didst create me, do thou new make me; grant that I may be a new creature: 
(n) 2 Cor. 5.17  Create in me a new heart, 
(o) Psal. 51.10  and renew me in the spirit of my mind, 
(p) Eph. 4.23  that I may serve thee with gladness and cheerfulness, for thou hast made us, and not we ourselves: 
(q) Psal. 108.2, 3.  I am thine by creation: oh make me thine by redemption and grace.  

4. Gratulation  4. Fill my heart with thy praises, that thy noble works being in my eyes, thy high acts may be in my mouth, and I may often say, thou art worthy to receive honour, and glory, and power, for thou hast created all things: 
(r) Rev. 4.11.  let me ever be resolute to praise thee: as for the works of creation in the general; so for forming myself in particular: 
(s) Psa. 139.14.  thou hast clothed me with skin and flesh, and united my bones and sinews: 
(t) (job 10.11  I praise thee for my being, for my well-being: O let me praise thee in an everlasting well-being.  

5. Resignation  5. Thou hast made me and put a living soul within me, and set me on the earth to live, and breathe a short time, and then thou wilt bring me to death, the house of all the living: 
(u) job. 30.23  dust I am, and to dust I must return 
(w) Gen. 3.15  so thou hast ordained all must dye, 
(x) Heb. 9.27  because all have sinned: 
(y) Rom. 5.12  grant that all my days I may wait till this change come, 
(z) ●ob 14.14  and so become wise to consider my latter end: 
(a) Deu 32.29  wheresoever I die, or howsoever, grant I may in much assurance commit my soul into thy hands, as into the hands of a faithful Creator. 
(b) 1. Pet 4.19     

Sect. 2 Secondly, Whereof God made all things.  
HE made all things of nothing: to create, is to produce something out of nothing, to work without materials, Heb. 11.3. the things we see, were not made of things which did appear.  

Reflections. 
I desire 1. Faith.   
1. Had I been trained up only in moral Philosophy, I had learned that of nothing comes nothing: Indeed it is so in man's work: but in my Bible I learn that of nothing come all things, it is so in God's work.  
2. 
2. Reverence.  What cause have I to fear and reverence this great Creator: I myself once was nothing, now have life, and being, and substance: oh cause me to repent, and to prise thy favour, or else I shall be at last worse than nothing.  
3. How easy is it for God to help his Church: 
3. Dependence  he can work without materials; if he wills the good of his people, no adverse power can hinder him.  
4 In me is nothing that is good; 
4. Regeneration.  Lord create in me that may make me acceptable in thy fight, which may be to me a pledge of thy love.    

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; again, eternity is before and after time; time we do live in; beginning brings forth time, end consummates time, everlasting swallows up time.  

Reflections.  

1. Discerning  1. I see the difference of the Creator and the creatures, none is eternal but God: he had no beginning, nor shall have ending, Psalm. 90.2. he is from everlasting to everlasting.  

2. Consideration.  2. Once there was no time, and an end will come, and time shall be no more, Revel. 10.6. In this my day cause me O Lord to consider the things belong to my peace: on this moment depends eternity; cause me well to spend my space of time, and to take advantage of the opportunities of time, that doing thy will in this world, I may in the next world be eternally happy.  

3. Preparation  3. My beginning of time, was my birth; my measure of time, is my life, my end of time, is my death, my account for time, is my judgement: Oh that my ways were direct and strait, that the midst might agree with both ends; I was borne humble and meek, and so I must dye: So let me live, O Lord, remembering the shortness, swiftness, preciousness, and irrecoverablenes of time: that is passed is gone; that to come, is uncertain; time present is min●, which I desire so to spend, that it may appear I had grace and time together.    

Sect. 4 Fourthly, for what all things were made.  
THe blessed God made all things for his own sake: Prov. 16.4. He made them not because he needed them; he was essentially happy without them, nor do the Creatures add to his glory, only we acknowledge that is in God already: the end God aimed at in the cretion was to make himself known to the creatures, and that the Creatures should acknowledge him, and give him glory.  

Reflections.  
1. What cause have I to seek his glory 
1. Seek the glory of God.  as my utmost end? by such means as his word teacheth me. Cause me oh Lord to confess my sins, and so to give glory unto thee; to turn from sin, that I may repent and give glory unto thee: oh work faith in my heart, and let me be strentghened therein, that I may give glory to thee; and let my light so shine before men, that they may be stirred up to glorify thee: grant that I may honour thee by sanctifying thy Sabbaths, and by being fruitful in grace: let my praises glorify thee, and my wealth, and my death, if I be called to suffer for thy truth.  
2. Of all sins, to take heed of pride 
2. Beware of Pride.  and vain glory: glory belongs to God, to us shame and confusion: God will not give his glory to another, if man do take it, it will be his destruction. Lord purge out all pride and self-seeking out of my heart, and whatsoever I do, let me labour to give thee all the honour and glory I am able.  
3. God aimed at his glory in the first place, 
3. How to aim at glory.  in his works: I am to aim at my glory in the last place, in all my works: First, God's glory must be my aim, next, I must mind my duty, and lastly, my glory, my reward: when I begin, I must look to the glory of God; when I work I must look to the rule; if I faint, or be discouraged, or indisposed, 
Heb. 12.2.  I may look to the joy before me: the glory prepared for me being the recompense of reward. So much in general.     

Of Angels.  
1. Of their Nature.  
2. Of their number.  
3. Of their office.  
4. Divers errors concerning the Angels.  
5. Why Christ is called an Angel.  

Sect. 1 First, of the Nature of Angels.  
NAture is the quality, and disposition, and motion which God variously giveth to the creatures: to the heavens a firmness, to the sun a brightness, to the water moistness: the stone descends, the fire ascends: men have reason, and Angels have swift motion; all by nature: the Toad is poisonous, the Serpent is wise; the Dove is meek, all by nature. The Nature of Angels is spiritual, incorporeal, Luke 24.39. without flesh and bones.  
They are 

1. Substances.  
2. Excellent, being Spirits.  
3. Invisible, being Spirits.    
1. They are substances: though we cannot make dimensions to measure their length and breadth, yet we learn they are spiritual natures, real substances, having a true being, a distinct essence.  
2. They are excellent natures, excellent for holiness, 
(a) Mark. 8.38  excellent for beauty, 
(b) Acts 6.15  excellent for strength, 
(c) Ps. 103.20  excellent for wisdom, 
(d) 2 Sam. 14.17.  excellent for swiftness: being said to have wings, to declare their swift motion, celerity, & expedition. 
(e) Isai 6.2.   
Thirdly, they are invisible; their matter and nature is so pure, that our sense is not able to discern: if an Angel were before our eyes in the brightest light, with the best advantage we could not see him. For a corporeal view cannot apprehend a spiritual object of such an excellent nature.  
Reflections.  
If the nature of Angels be so excellent, 
Note. 1. To admire God's nature.  what is the Nature of the Lord of Angels?  
1. His Nature is uncreat; theirs is an excellent, but created Nature.  
2. His nature is independent, the Angel's nature is by participation.  
3. God's nature is his essence, and eternal; theirs is begun, once they had no being.  
4. God's nature is every where at once; theirs is by local mutation and limitation.  
5. God's nature is Omnipotent; Angels can do much, but they cannot do all things.  
Secondly, let me look to Christ, 
2. To look to Christ.  and there see my advantage; he hath advanced our humane nature, uniting it to the Godhead; so that those Spirits and holy natures are content to be Ministers for the good of the members of Christ. Our flesh is carried upon high: and now Christ, which is both God and Man, all the Angels of God do worship him. Heb. 1.  
Thirdly, 
3. Information.  I am informed by the Word of God concerning my behaviour towards the Angels, both by a negative and an affirmative rule.  
1. Negatively, I must not worship them, for it is forbidden. Colos. 2.18. Rev. 19.10.  
2. I am not to make Angels my Mediators; for there is one God, and one Mediator, which is Christ; by him we are to offer our sacrifices. 1. Pet. 2.5.  
3. Nor am I bound to put my trust and confidence in Angels, nor to depend on any particular Angel for my Angel guardian.  
4. Nor am I to busy my head about the Hierarchy of Angels, concerning their degrees and orders.  
5. Nor am I to look for audible voices from Angels, nor visible apparitions, lest I fall to fantasies and delusions; preachers, not those Angels are our instructors.  
Affirmatively,  
1. I am bound to believe the Angels are excellent creatures, of excellent natures.  
2. That they are holy, pure, and perfect.  
3. That they willingly do service to the heirs of salvation. Heb. 1. last verse.  
4. We are to pray for the protection of Angels, and in thanksgiving to praise God for them.  
We should be like the Angels.  
1. To rejoice at the conversion of sinners. Luke 15.  
2. To reverence the divine Majesty like the Angels, who cover their faces before him. Isai. 6.2.  
3. To stand ready pressed to execute the will of the Lord, as the Angels do, Psal, 103.20, 21.  
4. To execute the will of God for the manner as the Angels do; with cheerfulness, with sincerity, without weariness.  

4 Consolation in Angel's readiness.  Fourthly, here I gain comfort in respect of the Angels, five ways.  
1. In respect of the Angel's readiness: they do stand before the face of God, ready to receive a commission to take vengeance on the enemies of the Church, or to do some service for the heirs of grace: from which number I exclude not myself.  
2. I have comfort in respect of solitariness: when like jacob I am alone, than the blessed Angels are with me: jacob had the presence of Angels, being without humane company: Faith is the evidence of things not seen: my comfort is, I believe this, though I see it not with my bodily eyes.  
3. Comfort in respect of my own weakness; the Angels are supporters, and as nurses to uphold me, and keep me from dangers.  
4. Comfort in respect of contempt; if worldlings contemn me, yet God honours me, and the Angels guard me, and I can oppose them, and despise their contempt with this honour.  
5. Comfort, though evil spirits of the worst nature do malign me, yet the good Angels which are of the best nature, are with me, and for me.   

Sect. 2 Secondly, of their number.  
THe Host of Angels is exceeding many: twice ten thousand, or two myriads: Psal. 68.18. they cannot be numbered, because they are innumerable. Heb. 12. 
Applications.   
1. The glory of God is in the multitude of his heavenly host: this requires my admiration. 
1 Admiration   
2 Innumerable are with us, 
2 Consolation  though the like for number be against us: this requires consolation.  
3. When I go hence, I shall have abundance of society with these innumerable Angels: 
3 Expectation.  this calls for my expectation.   

Sect. 3 Thirdly, of the office of Angels.  
THeir Office is to stand before God, and to execute his will. Psal. 103.  
1. The Angels are employed in praising of God. Isai. 6.3. Psalm 103.21.  
2. The Angels are employed about mankind, in the way of punishment, or doing good.  
First, in the way of punishment to wicked men.  
1. To blind them that they cannot see. Gen. 19.11.  
2. To stop them that they cannot go. Numb. 22.26.  
3. To slay them that they cannot live. 2 King. 19●5. Acts 12.  
Secondly, the Angels do good to the godly.  
1. They defend from dangers, Psal. 34.8.  
2. They comfort in troubles. Luke 22.23.  
3. They encourage in duties. 2. King. 1.15.  
4. They reveal hidden mysteries. Daniel 9.22, 23, 24.  
5. They carry their souls to heaven Luke 16.22.  

Reflections.  
1. If Solomon's servants were happy that stood before Solomon? How happy are the Angels that do stand before God? that I have by faith, they have by vision: they have both height and delight; the height of honour, as the great Kings servants, and are full of delight and satisfaction in his presence, where is fullness of joy and pleasures for evermore. Psalm 16.15.  
2. I will not disdain to do service to the poorest and lowest Christian: The Angels are ministering Spirits to heirs of salvation. Hebrews the first, and the last verse: It is unlawful to worship Angels, but herein it is good to imitate them.  
3. In my service for God I must not seek my own glory: the Angel would not suffer Saint John to worship him, but bids him worship God. Revelations 22.9. God will not give his glory to another, Isai. 42.8. nor should Angels or men take it from him, but say, not to us Lord, not to us, but to thy name give the praise. Psal. 115.1.    

Sect. 4 Fourthly, diverse errors concerning Angels.  
1. SOme held there were no Angels at all.  
2. Some tell the Hierarchy and orders of Angels, so fall to errors and fancies, not having their ground from the Scriptures.  
3. Some held Angels were to be worshipped: Colossians 2.18. confuted Revelations 22.9. See thou do it not &c.  
4. It is said the Indians paint the Angels black, because themselves be so; but they be Angels of light.  
5. Some make them their mediators to pray for them: confuted 1. Tim. 2.5. There is one God, and one mediator, the man Christ jesus.   

Sect. 5 Fifthly, how Christ is called Angel. Mal. 3.1.  
1. Angel's are near God: Christ is nearer being God.  
2. Angels are beloved: Christ is more beloved.  
3. Angels are glorious: Christ is more glorious.  
4. Angels give glory to God: so doth Christ. joh. 7.18.  
5. Angels have appeared in humane shape: so hath Christ.  
6. Angels have brought us comfort: so hath Christ.  
7. Angels are called servants: so is Christ. Jsaiah 42.1.  
8. Angels are the sons of God: job 1. so is Christ. Matth. 3.  
9 Angels have freed us from enemies: 2. King. 5. so hath Christ. Luke 1.  
10. Angels are beautiful, Act. 6. last verse: so is the Lord Christ. Psalm 45.  
11. Angels are very happy: so is Christ blessed for ever. Rom. 9  
12. Angels love the elect, and guard them: Christ loved the elect, and died for them.    

Of the Heavens.  
1. The diverse ways heaven is taken for.  
2. Of the clearness of the heavens.  
3. Of the height of the Heavens.  
4. Of the largeness of the heavens.  
5. Of the firmness of the heavens.  
6. Of the motion of the heavens.  
7. Of the heaven's dissolution, or redintegration.  

Sect. 1 First, of the diverse ways heaven is taken for.  
1 THe airy region we breathe in, is called heaven, & the things which live in the air, are said to be of heaven: the Clouds of heaven, 
(a) Dan. 7. 1●  the winds of heaven, 
(b) Dan. 7.2.  the Fowls of heaven. 
(c) Mat. 13.32   
2. The elementary heavens, where the Sun, and Moon, and Stars are. Gen. 1.17.  
3. The Imperial heavens, where the Angels are, Mat. 6.9. called the third heaven. 2. Cor. 12.2.  
4. The visible Church. Matth. 25.1. Rev. 12.7.  
5. God himself. Luke 15.21. Luke 20.4. Dan. 4.26.  
6. A great height is called heaven. Deut. 1.28.  

Reflections.  
The first heaven I breath in, the second heaven I look upon, the third I do believe. In the first heaven are birds and clouds; in the second, the Sun Moon and stars; in the third, are Angels and Saints. The first heaven is for my sustentation. I live, and breath in it: the second is for my contemplation, I see, and admire it: the third is for my expectation, I strive and wait for it.  
In the visible Church I begin my Heaven, in communion with God I have a Heaven below: in the height of glory I look for a Heaven above. First, let me be heavenly eyed, to read; secondly, heavenly minded, to contemplate; thirdly, heavenly changed, to believe, to convert, to be renewed.    

Sect. 2 Secondly, Of the clearness of the Heavens.  
IT is the elementary Heavens I now think upon; they are for clearness and purity compared to molten glass. job 37.18. And the blueness of them to our view, is because of the fare distance between the eye and the object.  

Reflections.  
1. If Heaven be so pure that we see, 
Deut. 26.15.  how pure are the invisible Heavens, that is a pure place, called Gods holy habitation?  
2. God's dwelling is pure: He will not abide in a sinful soul, nor with a profane heart. I must be purged, cleansed, and humbled, if I will have God with me. Isai. 57.15.  
3. If Heaven be so pure, then God himself is a pure and holy God. 1. John 3.3.  
4. A pure conscience, a clean heart, a sanctified soul is a kind of Heaven on earth. When I look towards Heaven, and consider the pureness of the Element, let me desire to be pure; it is heavenly, and excellent: A legal purity I can never obtain here, an Evangelicall purity I must endeavour after, to be cleansed from my guiltiness by Christ's blood, and from my filthiness by his Spirit.    

Sect. 3 Thirdly, Of the height of the Heavens.  
HEaven is the Throne of God, Matth. 5.34. and Thrones are on high. Solomon had stairs to ascend to his Throne, because he sat as Judge above the people. 1. King. 10.18, 19 So God's Throne is on high: The Heaven is high above the earth, Psal. 103.11. as the large circumference to the little Centre: the distance is very great; men may guess at it, but not certainly conclude how fare it is.  

Reflections.  

1. Fear.  1. What cause have I to fear the Lord? for as fare as Heaven is above the earth, so large is his mercy to them that fear him. Psal. 103.11. This should enlarge my endeavour after the fear of the Lord.  

2. Circumspection.  2. God sees all our actions here below; for he dwelleth in the high Heavens, and from thence beholds us. Psal. 33.14.  

3. Heavenly mindedness.  3. Though the visible Heavens be high, yet our humane flesh is carried higher. Heb. 4.14. & 9.24. Christ is ascended fare above all Heavens. Ephes. 4.10. There I hope to come, there I desire my heart may be often. Colos. 3.1.    

Sect. 4 Fourthly, Of the largeness of the Heavens.  
THE Heavens for their largeness are said to be spread out. job 37.18. Psal. 104.2. jer. 51.13. The largeness may be demonstrated three ways.  
1. By a visible apparition; for we can see on our Horizon but half of the Heavens. In the Month of March, when the Sun riseth at 6. and sets at 6. we then may make a trial.  
2. By an Astronomical relation, or Geometrical collection, the Earth is large, yet it is but as the Centre to the Heaven's circumference.  
3. By a divine conclusion, Heaven is the dwelling of the great God, and the receptacle of the Saints. Psal. 2.4. john 14.2. Therefore the visible Heavens be large, though not so large as the invisible.  

Reflections.  
1. God is a great God; great Princes are known by their great Palaces: so I know God is a great God by his dwelling place.  
2. I perceive a progress from little to great, from the little womb of my Mother, to this great world the habitation of mortals. I trust I am going from this little Terrene Globe to the large Heavens, the habitation of Angels.  
3. Though the Heavens are large, yet they cannot contain God. 1. Kings 8.27. God comprehends all, and is incomprehensible himself.  
4. I may be straitened, and put in prison on earth; but when I leave earth, I shall come to a large place above the large visible Heavens, called for largeness a Kingdom. Luke 12.32.    

Sect. 5 Fifthly, Of the firmness of the Heavens.  
THey are called Firmament for stability: Psal. 19.1. Our bodies are generated and soon corrupted, but the Heavens continue to this day. Psal. 119.90, 91.  

Reflections.  
1. These Heavens we see continue a long time, but the Heaven I hope for, continueth without alteration to eternity. A Kingdom it is that cannot be shaken. Heb. 12.28.  
2. God's Work is excellent, being out spread, and firm. If a Brazier or Goldsmith stretch out his metal, it loses firmness, and grows to weakness. God's works are admirable.  
3. Heaven is firm, but the Word is more firm. Mat. 5.18. Those that look so much on security, do teach me where to look for it. 2. Pet. 1.19. We have a sure word of the Prophets. Psal. 93.    

Sect. 6 Sixthly, Of the motion of the Heavens.  
THe earth is fixed and hath foundations, Micha. 6.2. and hangeth on nothing, job 26.7. but the heavens have a yearly, monthly, daily revolutions: Astronomers hold an opinion of diverse spheres; the nearest is the sphere of the Moon, the next where Mercury is, the 3. hath Venus, the 4. the Sun. the 5. Mars, the 6. jupiter, the 7. Saturn, the 8. the other Stars, the 9 Compasses the rest, and turn about every day: this is above common capacity; but certainly the earth turns not round as meat on a spit, but is fixed and stands still and the heavens are in motion.  

Reflections.  
1. I now have found who can make the perpetual motion: men would do it, God hath done it, I honour his work, I blame man's folly.  
2. It is heavenly to be in motion; it is earthly to be dull and sluggish: I desire to be ready to every good work, Tit. 3.1. and to run the way of God's Commandments, Psal. 119.32.  
3. I shall be of swift motion at last, 1. Cor. 15 44. at the resurrection.    

Seventhly, Of the heaven's dissolution or redintegration.  
AT the last they shall wax old as doth a garment, Psa. 102.27. and at the last day shall pass away with a noise, 2. Pet. 3.10. and be folded up as a book or role, Isa. 34.4. He●. 1.12. and shall be dissolved. 2. Pet. 3.12. the Angels have form, not matter, so are everlasting: we have matter and form, generation and corruption: the heavenly spheres have matter and form of long duration, but not for ever, whether they shall be annihilated or redentigrated; whether brought to nothing or refined and remain with the earth, as monuments of Gods eternal power and wisdom: I am ignorant of it, and leave it to them more wise to judge.  

Reflections.  
1. Oh with what detestation should I think of sin; It is sin hath tainted this great fabric and will bring a dissolution.  
2. There is something will stand me in stead and is of great consequence, at that time when all my silver and gold is melted, and the world burned; that is holiness which now I must prise at a high rate, and pray and labour for it, 2. Pet. 3.11.  
3. If heaven m●st be dissolved that is so firm, than my frail weak body will soon come to a dissolution: I am earth and must return to the earth, my time is short, I am like to the Ice which was, is, and shall be water again  
4. Oh that my aff●c●ions were above these perishing heaven's, had I a lea●e of land as long as the heavens endure, at last my lease would burn, and the heavens fail: let me O Lord more meditate on my eternal estate, and and affect things most durable.  
5. I perceive the excellency of God beyond all created nature, the heavens wax old as a garment, and shall be changed, Psal. 102.28. but thou Lord art jehova and changest not, Mal. 3.6. james 1.17. so much of the heavens.     

Of the Sun.  
The Sun is the chief of the Planets, the fountain of light, the mirth of the world, the measure of time.  

1. The Sun is great and large.  
2. The Sun is swift in motion.  
3. Of his exceeding brightness.  
4. Observe the order of the Sun.  
5. Consider his operation.  
6. His eclipse.   

Sect. 1 Fist, the Sun is great and large.  
SOme hold the Sun is 166 times bigger than the earth: Some say he is greater, some lesser, but God saith in his word; He is a great light. Gen. 1.16.  

Reflections.  
1. If ever I should be great in the world, yet I am not excluded from doing service, if I will be taught by the Sun, who serves little creatures, though himself be great.  
2. This Sun is great, and of a burning light, yet is so ordered, that he heats us, but not consumes us; which were he near us he would do: for in some places he burneth more than a furnace: Ecclesiasticus 43.3, 4.  
3. Great is the Lord that made the Sun. Ecclesiasticus 43.5. The glory of God appears in his works.    

Sect. 2 Secondly, the Sun is swift in motion.  
SO swift, that he runs his race. Psal. 19.5. No arrow, nor bullet flies so swiftly, for in twenty four hours he turns round the celestial globe: the earth is many thousand miles about; then what are the heavens?  
1. I admire God's wisdom to make a creature so exceeding large, and yet so swift in motion.  
2. 
Considerations  If the Sun that is visible and material be so swift? what are those invisible immaterial swift winged Seraphims?  
3. Though the Sun be swift in motion, yet he doth good wheresoever he comes; to teach me, so to dispatch my affairs in such haste, that I be useful and profitable; so may I, like the Sun, be good and swift both at once.   

Sect. 3 Thirdly, of the brightness of the Sun.  
IT is so bright and shining, that our eyes cannot endure it; it communicates light, and it sends the beams downwards: whereas the fire flames upward: light and brightness makes one stone more precious than another, and a star to excel a stone, and the Sun excels them all.  

Reflections:  
1. Let me look higher than the Sun, to that blessed God who gives light to the Sun: oh father of lights, send thy light into my dark soul, and turn me from darkness to light, that I may walk as a child of light.  
3. I am bound to communicate to others, according to that I have received: I learn this of the Sun, who benefits others with his light.  
3. If I can obtain righteousnsse imputative and inherent, I shall shine as the Sun in the kingdom of God.    

Sect. 4 Fourthly, of the order of the Sun.  
THe Sun keeps order, and moves in his appointed place, from the end of the heavens, to the end of the same. Psal. 19.6. Astronomers say he moves in the Zodiac, called the twelve signs, keeping his order.  
1. Apparently, in open view of the world.  
2. Constantly, without standing, or going back, unless God bid him: as Ios. 10. 2. King. 20.11.  
3. Profitably, for true distinctions of time, and powerful influence on the creatures here below.  

Reflections.  
1. My Religion teacheth me to be like the Sun, to travail in my own circle, to understand my own way, Prov. 14.8. to meddle with my own business. 1. Thes. 4.11.  
2. I may urge myself by consideration of the comeliness of order, and the benefit of it. A brick out of the wall, makes the place deformed, and more weak: Cities, and Countries, and families, and ships, and armies, are preserved by order.  
3. I may from the Scripture learn to keep a constant order; as to awake with God in the morning, to send up my praises before him. Psal. 59.16. to speak graciously, Colos. 4.6. to frequent godly society, Psalm 16.3. To apparel myself as becomes religion, 1 Tim. 2.10. to be just in my dealing, Mich. 6.8. to be merciful, Colos. 3.12. to instruct my family. Gen. 18. Thus from year to year to keep in my circle apparently, constantly, profitably: others will rejoice in this order, and approve it.    

Sect. 5 Fifthly, the operation of the Sun.  
IT works in the heavens, in the air, in the earth, and water.  
In the heavens 
Heavens.  it conveighes light to all the inferior Orbs: as the Moon and Stars.  
It heats the air 
Aire.  which is cold of itself, and enlightens it which is dark of itself.  
It exhales vapours from the water, 
Water.  which the winds do carry; so it falls in rain, or hail, or snow upon the earth.  
It causes herbs, and trees, and men, and beasts to grow and live on the earch. 
Earth.   

A Reflection.  
I must reflect on myself, and stir up myself to be opperative.  
1. Towards God, by confidence, reverence, and prayer.  
2. Towards the Scriptures, by esteeming them, ●eading them, hearing them preached, by loving the word, rejoicing in it and subjecting to it.  
3. To the Godly I must be operative; by acknowledging them, joining with them, delighting in them, praying for them, relieving, comforting,, and edifying of them.  
4. To the world I m must be operative; by the withdrawing my affections, by the bearing of reproaches, and flying the corruptions thereof.  
5. To Satan I must be operative; by watchfulness, faith, prayer, diligence, and resistance.  
6. To friends I must be operative, by gratitude, lovingness keeping their secrets.  
7. To enemies I must be operative; by forgiveness, love compassion, well-wishing.  
8. To superiors; by reverence, faithfulness, obedience,  
9 To inferors; b● example, kindness, and Counsel.  
Oh that I could give light to some, heat to others; dra● some upwards, and be a means to provoke to fruitfulness and growth, that I may in some measure be oper●t ve: Do thou O blessed ●ord, work powerfully upon me by the operation of thy blessed Spirit.    

Sect. 6 Sixthly, Of the Eclipse of the Sun.  
1. THe Eclipse is foreknown.  
2. There is a cause of the Eclipse.  
3. It is but a short time.  
4. How men do look upon it.  

Conclusions.  First, the Eclipse is foreknown for the time, the horizon, the continuance.  
1. There is an order in the course of nature, else it could not be foretold.  
2. There is a lawful Astronomy, differing from a conjectural Astrology, which is but a busy vanity.  
3. The foretelling of the Eclipse is usual, and not so wonderful as the simple would make it; it is yearly known, and by many Fox told.  

Conclusions.  Secondly, the cause of the Eclipse is the interposition of the Moon between the Sun and the Earth.  
1. As the Moon hinders for a time the light of the Sun, so inferior things Eclipse our joy, and hinder grace, though for the present they are sensible objects, and have a kind of lustre and beauty on them.  
2. If those we show favours unto shall at any time disparage us: remember the Sun is Eclipsed by the Moon, notwithstanding all her light is from it received.  
3. Let me learn to recompense injuries with favours: the Moon darkens the Sun: but the Sun conveys light to the Moon, and makes it bright and glorious.  

Conclusions.  Thirdly, the Eclipse is but a short time.  
1. We perceive blessings best by their want: how welcome is the light unto us after we have been a little deprived of it.  
2. How good is God in giving so excellent a Creature as the Sun, and keeping the use of him from us not every day nor week, and never but a short time.  
3. The darkness at the death of Christ was not an ordinary Eclipse from the sixth hour to the ninth: from 12. to 3. of the clock, Mat. 27.45. The Sun was then long hid.  
1. As ashamed of their great wickedness.  
2. Or darkened because the Sun of righteousness was Eclipsed.  
3. Or to show the darkness was to come on the Jews, this Eclipse was more than ordinary.  
Fourthly, how men do look on the Eclipse.  
We look on it not so much with an eye ascending as descending, by a basin or pot of water men use to look upon it.  
1. As the beholding what is done above, 
Conclusions.  is to look in another Element beneath: so I am not to look up into God's secret counsel for my predestination: but descend into my heart whether it be regenerated and changed, as men look on the dial, not the Sun, to know the time of the day.  
2. When the Sun is bright shining, men take no especial notice; but in the Eclipse, they then are prying, and observing, consulting, and talking: so is it with a Christian, if by mutable accidences he be Eclipsed of his excellency for a time, than the cause is pried into, and he is most spoken of.  
3. I look in water below to see what is done in heaven above: I look to my baptism with water, and there s●e my remission by that which water signifies, which is the blood of Christ: I look down there is man's baptism, I look up there is God's baptism, I see below what is done above.  
4. The pot of water which gives me a demonstration, can give me a cleansing: so the same word that gives me light and discerning, can give me a cleansing & refreshing.  
5. To look on the Eclipse, I do not with a direct view, but through a Cypress or five, or by a pot of water I look with a descent view, all ways are by secondary means: so in divine mysteries I must use the prospect of the word, the teaching of the Minister, and learn by experience in use of means.  
6. As it is with him that despises a secondary means, but gazes on the Sun in the Eclipse, doth dazzle his eyes and perceives not so clearly, as another that uses secondary helps: so he that will have immediate revelations and infusions, slitting the ministry, proves not so sound in judgement as others who use the means.    

Of the Light.  
Having meditated of the Sun, I cause my thoughts to look back to that light which was before the Sun, wherein I consider: 

1. What Light is.  
2. What the Light was before there was a Sun.    

Sect. 1 First, What Light is.  
LIght is either uncreate or created: the uncreate light is God, and in respect of his Majesty, brightness and glory, wisdom and knowledge, he is called light: 
2. joh. 1.4, 5.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) God is light.  
The created light is 1. natural, 2. metaphorical, 3. supernatural, 4. glorious.  
1. Natural, such was the light before the Sun and the Moon, 
Gen. 1.14.  Genesis 1.3. or the light that is in the Sun, Moon, and Stars, called lights.  
2. Metaphorical is the light of reason and understanding, joh. 1.8.  
3. Supernatural 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 souls 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 Sun.  
THe learned have diverse opinions of it; one thinks it was a spiritual light, another thinks it was the Element of fire, a third thinks it was a bright cloud, another that it was a dispersed light put after into the Sun, another thinks it was a great light which could not be 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 pains to lose our labour.  
Quest. 1 Seeing the light is from the Sun, how could there be three days before the Sun?  
Answ. First; there is a primary cause of the light, and an instrumental, the primary cause is God, he can give light to the day without the instrument.  
Secondly, we must distinguish between 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 Sun doth give the light.  
Quest. 2 What is the benefit of natural light?  
Answ. First, it discovers things in their forms, dimensions, and colours.  
Secondly, it cheers and comforts the creatures here below.  
Thiefs do hate the light, and those which have sore eyes do shun it, and Owls and Bats do hide themselves from it.  
Thiefs do hate the light, not simply but accidentally, because it discovers their evil deeds; and sore eyes are weak, and cannot behold that they rejoice in: the Owls and Bats are night birds, and though they shun the daylight, yet they like the moonlight.  
Thirdly, light is for action, we work in the light: in the dark we are unfit for action, and like the Egyptians sit still.  
Object. Some works are done in the dark, as thefts, murders, and adulteries.  
Answ. The works of darkness are the base works, the excellent works are done in the light.  
Quest. 4 What is the benefit of the vicessitude of light and darkness; 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 draws men to a constant resting, both they and their servants. 3. The wild beasts by night seek their prey. 4. By this means time is measured.  

Conclusions.  
1. God is the cause of causes: He is not tied to secondary means: he can give light without the Sun.  
2. God makes a separation between light and darkness, sometimes they meet, but always do strive to separate: so should the sons of light separate from Infidels and Idolaters: true Professors ought to be Separatists, not to separate from public assemblies in the reformed Churches, but from the corrupt society of those who walk in darkness.  
3. God is the most excellent transcendent light. First, other light was made, but he is uncreate. 2. This light gives way to darkness, God is not capable of any Eclipse. 3. This light is common to all, but God is enjoyed of a peculiar people. 4. This light discovers outward things, but God discovers inward secret things.  
4. Christian's 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 dark and for the night. 2. Take heed of stumbling in gross sins and errors, because we have received light, sleeping and stumbling are for the dark. 3. As the children of the light we should, first labour to distinguish between good and evil, truth and falsehood; because we have the light. Secondly, to be cheerful and comfortable: 'tis the light breeds comfort. 3. To be diligent and industrious: when the light comes, men awake and stir and are active. 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 heat them, and discover the truth to them, and rejoice them, and quicken them,   

Secondly, we should walk with the children of light.  
1. With them to separate from Idolaters, Heretics, and profane men.  
2. Join with the children of the light, delight in them, and seek their good always: say of them, as Ruth to Naomy: Thy God shall be my God; where thou diest I will dye.  
3. Walk in their way, though they be few, though they be despised, desire to share with them here and hereafter:   

Thirdly, we should walk 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 relieve and secure them, and refresh them in an especial 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 rejoice with them; humbling ourselves 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 only suffered; his sufferings are satisfactory, and are meritorious to take away sin: our sufferings are for confirmation of the truth, and for the good of the Church; for the people of God we must endure, not only words, but blows, yea death itself, that our example may confirm the truth, and manifect the power of religion, and holy love. So much of the light.     

Of the Moon.  
Of the Moon consider these five things.  
1. Of her brightness.  
2. Her borrowed light.  
3. Her blemishes.  
4. Her mutation.  
5. Her gubernation.  

Sect. 1 First, of the brightness of the Moon.  
FOr brightness, she is called light; Gen. 1.16. and is said to be fair, Cant. 6.9. and is often mentioned with the Sun, Gen. 37.19. Deut. 4.19. 2. King. 23.5. and is said to walk● 〈◊〉 her brightness. job 31.26.  
This brightness may be considered four ways.  

1. It is an inferior brightness.  
2. It is a brightness useful and seasonable.  
3. It discovers only gross things.  
4. The nearer the Sun, the darker to the earth.   
First, it is an inferior brightness.  
The Sun is the greater, the Moon 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 dark, and partly light: Prov. 4. thus we are light as the morning: then we proceed to be fair, as the moon. Cant. 6.9. Thus we go from strength to strength, Psal. 84.8. by degrees we are strengthened in faith, Rom. 4.20. and do grow in grace, 2. Pet. 3.18. daily increasing more and more. 2. Pet. 3.18. At last we come from grace to glory, to the spirits of just men made perfect, Heb. 12.24. then shall we shine as the Sun in the kingdom of our father. Matth. 13.43.  
Secondly, inferiority is not an annihilation; the Moon is a light, though inferior to the Sun: I must not censure myself to be no Christian, because I am of an inferior rank; a man may be a freeman, yet not an Alderman; a Soldier, yet no Captain; the foot is of the body, though not so honourable as the hand. I desire to be thankful for the gifts bestowed on me, and to be contented with my own condition, and with modesty to look on them; excel me in striving against envy and discouragement.  
Thirdly, inferiors do make their superiors to appear more honourable the light of the Sun is the more glorious being compared with the moon: The people compared with Saul, made his tallenesse and height to appear more obvious, The spies were as grasshoppers before the sons of Anaak: my littleness doth honour my superiors greatness, my government of my family honours the King's government of whole Realms: my teaching of my family honours my preacher, that teaches a whole congregation: Thus honouring my superiors in judgement and practice, they will shine on me with protection and doctrine, and my littleness makes their greatness appear, and I give them honour for conscience sake.  
Fourthly, Inferior things are not to be despised, the Moon though an inferior light is not despised: but of men desired, some are little ones, but must not be despised, Matth. 18. men may have inferior gifts yet honest hearts; I must love them for their sincerity, and not despise them for their inferiority. Benaiah was honourable 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 do bear God's Image, that I may not despise little ones as though they had none of his Image.  
Fifthly, there is variety in God's works, inferior and superior argues variety, and variety argues wisdom. There is variety of parts in myself, 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 wonderful are thy works, in wisdom hast thou made them all.  
2. The brightness of the Moon is useful and seasonable.  
Things are beautiful in their season, water to the thirsty, and the Moon in the night, I may learn from the Moon to be useful, seasonably, and to take the opportunities offered me to do good in them: to give and forgive, to bear and forbear, to speak and to be silent, seasonably, makes me like a tree planted by the rivers of water that brings forth his fruit in due season.  
Thirdly, the Moon discovers only gross things.  
The estate of nature is as the Moonlight, the estate of grace is as the Sunne-light: of wicked men it may be said: Nescierunt neque intellexerunt, they know not, 
Psalm 82.5.  nor understand, but of the godly we may say, Blessed are your eyes, for you see, Mat. 13.16. The Moon light discovers houses, trees, and beasts. The light of the Sun discovers in his beams the smallest moats.  
3. Considerations from hence.  
1. I must labour to get out of a natural condition, and I must pray for that blessed spirit of God which doth convince; that seeing my misery, I may relish the mercy of God, O how sweet is mercy to a self condemning broken hearted sinner.  
2. By this I know God hath given me a better light than my own, which I have by nature; I once thought that if I abstained from gross sins; (made known to me) as blasphemy, murder, adultery, theft, etc. it was a great matter, but being farther convinced, I see idle thoughts and idle words to be offensive evils, I see that omissions of good duties is dangerous, and am troubled not only for my ill disposition, but for my indisposition, want of zeal for God, want of sorrow for other men's sins, not shunning the occasions of sin, it disquiets me since the Sun of righteousness hath appeared on my horizon.  
3. Those which cannot see trees, nor houses, nor mountains, have not so much as Moon light, sometimes it is so dark in the air, 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 darkness Ephes. 5.8. and walk in darkness, joh. 8.12. and their wages is (in Tenebras exteriores) it utter darkness, from the estate of darkness, the work of darkness, and the wages of darkness, O Lord deliver my soul.  
Fourthly, the nearer the Moon is to the Sun, it is darker to the earth.  
The Moon being nearer, the Sun is the brighter above, but darker beneath: So the nearer my soul is to God, the more it is bright upward, and of a heavenly disposition: God shining on me my glory is real, though invisible to others: my light and life being with God, men may look on me, as one not to be desired without form or beauty: so they looked on my Saviour; Isai. 53.2. to some he was vailed, yet to some he 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 Ark, though covered with badger's skins: the world sees the black side, but not the best side; they cannot see invisible things, till they have obtained faith. Let me be light to God, though dark 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 Moon more remote from the Sun, is bright downward; so the less portion of grace, and the more remote from God, the more welcome to the world: It is my Lord Esau, though profane; and Agrippa, and Bernice are seen with great Pomp, Absolom and his footmen, Belshazzar and his Captains, and Concubines, Herod and his royal apparel have terrene glory; yet these are remote from the Sun of righteousness: Oh that I could neglect that splendour is had, with a neglect of communion with God: Let me never be so shining toward the earth, that I may be dark towards heaven: Let me not flatter for favour, nor fear contempt; but let me draw near to God, that he drawing near to me, the rays of his light shining on me, shall make me both honourable and satisfied.   

Sect. 2 Secondly, of the Moon's borrowed light.  

1. THe light of the Moon is received.  
2. The light of the Moon is communicated.  
3. The Sun lending his light hath not the less.   

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 accounts: he that hath two talents must account for two; he that receives five, must answer for five: a day will come when I shall be called to give account of my stewardship. Luke 16.2.  
2. I must beware of pride, I am but a receiver, and must be called to a reckoning. Pride grows from this, we look on the middle, and neglect both ends: men enjoy some present excellency, which breeds pride, as Iron doth the rust. Remember thy original, remember thy account, thou swollen dust and ashes; I came naked into the world, without a rag of , or dram of grace; shortly I must descend into the grave, and carry nothing with me, and must stand at the bar to answer how I have employed my gifts, my wit, my wealth, my time, my strength, and abilities; all I have is but lent me, why should I be proud of that the Lord betrusts me withal? Let me labour to use it well, and learn to be humble.   

Secondly, the light of the Moon is communicated.  
She receives light, and we partake of it: the Moon receives not light only for herself; we 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 be well employed; let my gifts edify, encourage, and comfort others, always endeavouring to be distributive and communicative.   

Thirdly, the Sun lending his light hath not the less  
Nor hath God the less for giving largely to others; he gives abundantly, yet is not the poorer: the wise Virgins could not spare oil for others; but God hath sufficiency for himself, for others, for all. Lord if thou give me wisdom, it diminishes not thy own: open the treasures of thy blessings, and let the fountain of thy goodness overflow, and run into my soul, so shalt thou pleasure me a poor creature, and not disparage thyself, my blessed Creator.    

Sect. 3 Thirdly, of the Moon's blackness and blemishes.  

1. THe blemishes are real.  
2. The blemishes are apparent.  
3. They are continued and remaining.   
First, the blemishes are real, not feigned, or imaginary; so are the blemishes of my soul true and real blemishes; I am really guilty and polluted, and need a real satisfaction by Christ, and a real renovation by God's holy Spirit.  
Secondly, the Moon's blemishes are obvious and apparent, so are the sins of God's people apparent to him, Psalm 90.8. and apparent to others, as were the sins of David and Peter: apparent to ourselves. Psal. 51.5.  
Lord let my iniquities be forgiven, and my sins covered; not from thy omniscience, (that is impossible) but from thy judicial view: Lord look not on my sins to take vengeance; and let me so look on the apparent faults of others, that I forget not to look on their apparent graces.  
Thirdly, the Moon's 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 Moon with blemishes.  

Applications.  
1. Alas poor soul that I am, not only in a place polluted, Mich. 2.10. but my very soul is polluted, and my pollutions stick fast upon me, Heb. 12.1. so that much Nicer and Soap will not wash them away.  
2. Yet there is a fountain opened for sin and uncleanness, Zach. 13.1. There is a blood that can cleanse from all sin, 1. joh. 1.7. and make me whiter than Snow.  
3. Death is not to be abhorred as the greatest evil, for it puts an end to my pollutions: He that is dead, is freed from sin: Rom. 6.7. Death takes away our sins as well as our lives, then perfect holiness and happiness shall meet, our blemishes shall be done away, and we shall shine as the Sun. Mat. 13.43.    

Sect. 4 Fourthly, Of the Moon's mutation.  
LIke the English people, she ever changes her form and shape, and hath a divers light, sometimes like a bow, and sometimes like a globe; she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: when she is new and seems horned, she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be-in half at the full at eight days old, she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when there is doubt of the full roundness, she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shining at the full, going from the Sun she hath horns toward the East; coming toward the Sun, her horns be toward the west: the side toward the Sun is always the bright side.  

Considerations.  
1. As the Moon is always mutable, so are all things under it; the Wind's change, the waters ebb after flowing, the earth lies dead in the winter, but buds, springs, blossoms, and bears fruit in the Summer: generation and corruption is acted on this terrestrial globe.  
Oh how mutable a creature is man? first an embryo, than a living creature, growing till he be borne: Then he cries at his birth, and is restless till his death: First he changes from an infant to a child; from a child to a youth, from a youth to a man; from weakness he changes to strength, and from strength to weakness again: In youth he is more strong and less wise, in age more wise, but less strong; every step he treads he is mutable; now he goes, anon he runs, than he sits, than he eats, anon he is weary of eating; he desires his bed, and in short time is weary of it; he would be rich, then honourable, than he longs for pleasures; he will marry, and if he could he would again be unmarried; he will to sea, and shortly desire the shore: Man is made of composition, and always subject to alteration: now he laughs, and anon is mad angry; now embraces, anon he strikes and stabs; to day he is at his recreation, to morrow groaning on his sick bed; to day in a Bower feasting, to morrow in the field fight: he desires, he rejoices, he fears, he sorrows, now patiented; anon vexed; now zealous, anon cold. Ahasueros loves Vashtai, but anon hates her; he honours Haman, than he hangs him. Ammon lusts for Tamar, anon despises her. A man is an unsettled thing, he never leaves tumbling till he comes to the pit, and there he doth change to dust, whereof he was made.  
2. If there be a necessity of an unavoidable mutation, let me labour to change for the better; to change from Adam to Christ, from nature to grace, from sin to sanctification: Those which be never changed cannot be saved; those which are in the flesh cannot please God. Rom. 8.8. Except we repent we must perish. Luke 13.5. Let me labour to be renewed and changed. Rom. 12.2. This will evidence that I bear his Image. 2. Cor. 3.18.  
3. All my little changes are but forerunners of my great change. job. 14.14. Death will come, let me prepare for it, by seeing his approaching, and pulling out his sting, which is done by faith in Christ his blood, and serious repentance: the thoughts of my end should be the end of my thoughts, and my thoughts of death should be as a bridle and a spur; so death would be to me not a ruin, but an advantage.    

Sect. 3 The fifth branch is, of the Moon's gubernation.  
HEr Regiment is over the waters, a moist government: the flood and ebb is according to the increase and wane of the Moon: what power she hath on our brains or blood exceeds my knowledge: but this is plain, the Moon draws the Ocean, as the Adamant doth the Iron. At new moon and full moon the tide is highest.  

Considerations.  
How is my condition like the Moon: as in my mutation and blemishes, so in my calling and condition, being Clerk and Steward to the Water engines; like the Moon I cause the waters to flow abroad by my direction.  
1. The Moon was apppointed among the rest of the Planets for this office: so I was chosen from the rest to my place.  
2. The Mooone is under the Sun, and an inferior, yet over the waters as a governor: So am I under my superiors; yet, as the Centurion, have servants under me.  
3. The Moon is faithful in her Regiment, and was never known to stop a tide, or take a bribe to pervert order, to teach me my duty to keep order and Justice.  
4. The Moon is sometimes clouded, yet still hath relation to the waters; so is my inclination that way; when other occasions keep me away, I forget not my relation that I bear toward the water-works.  
5. The Moon is less welcome to thiefs, who love the dark, because their deeds are evil, and I find myself most maligned by them, whose falsehood I discover.   

Secondly, the Moon over the waters, is as the King over the people.  
1. As many drops makes a River, many rivers an Ocean; so many people do make up a Nation, or an Army.  
2. Waters are sometimes calm and quiet, and sometimes troublesome: so are people, sometimes quiet, sometimes raging and furious.  
3. Water are for ornament and defence, profit, and refreshing: so are people to the Prince.  
4. Some waters are salt, some are fresh, some are bitter, some are for healing: so are the people, some are tart, biting, and censorious; some are sweet loving, amiable; some are good, merciful, and religious.  
5. Some waters are more obvious, some are more obscure, and run under the ground: so some people have places of eminence, others are more obscure and retired.   

Conclusions.  
1. If waters be governed by the Moon, it may teach us not to despise government: it is nature that is refractory, grace submits.  
2. United forces are strong: many drops make a Sea, and carries great ships.  
3. Let me pray for the waters of the Sanctuary, the saving graces of the Spirit, that I may be cleansed from my natural pollutions: for water cleanseth, that my tentation may be allayed in respect of their heat: water cooleth, that I may be made fruitful in all goodness: water causes fructification, thus I have a little digressed from the moon to the waters, it being an element I am much conversant withal. So much of the Moon's regiment.     

Of the Stars.  
1. Of the time of their creation.  
2. Of their exceeding greatness.  
3. Of the multitude of the Stars.  
4. Of their use and service.  
5. Of the glory of the Stars.  
6. Other Questions resolved concerning Stars.  

Sect. 1 First, Of the time of their creation.  
THe Stars were created in the beginning of time, in the fourth day of the world. Gen. 1.16.  
1. The Stars are ancient, yet useful: they do keep their vigour and brightness to this time: to teach me, if I live to be old, to flourish in my age, to keep my vigour and zeal.  
2. The fourth day after the creatures began to come to order, than the Stars 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 sins, and there is a Firmament of heavenly mindedness in my upper region, now there is knowledge, and judgement, and sanctified reason set up by the Lord to shine orderly in my hemisphere, as the Sun, Moon, and Stars.  
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 God's works: I may in a dark 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 works be my best, and my progress be such that my conclusion be most excellent and honourable.  
The fifth day the Stars were made, now if a man be within doors, there is a Candle: if he go forth, there is Star light, God loves the prosperity of his creatures; day and night have we external light from Heaven: I desire a perpetual spiritual light from the God of Heaven.  

Sect. 2 Secondly, of the greatness of the Stars.  
TO leave all Astronomical conjectures, I may conclude the Stars are of an exceeding greatness; else it were impossible to see them, they are so fare above us.   

Applications.  
1. Greatness and Goodness may be together; God is great and good, so are the Stars, so have some men been great and good; as job, David, josias; such men are honourable alive, and being dead, men speak of them, and their goodness both together. 
2. Cron. 32.32  2 Chron. 32.32.  
2. The Stars are great in quantity, yet do seem small to the beholders: so are the godly, great with God, small in account of the World; greatly dignified with heavenly graces, protected with Angels: yet slighted of the World, and of little account.  
3. The Stars are small to our sense, yet great to our reason: the senses are no fit judges of the things a far off, or above us, he that walks by sense only, is a sensual man; he that is guided by reason is a rational man; he that hath the light of faith, excels them both.   

Sect. 3 Thirdly, of the multitude of the Stars.  
THey cannot be numbered. Jer. 33.22. If we look up, we may behold the army of them, and conclude they are exceeding many. But how many that exceeds our humane capacity, here the best Arithmetician is at a nonplus.   

Applications.  
First, seeing I cannot number the Stars, for 'tis impossible; it is my wisdom to number my days, for that is profitable, to humble and wean my heart from pride and wordlines.  
2. As the multitude of Stars discovers to us our impotency, so it discovers both God's wisdom and omnipotency: his wisdom Psalm 147.4.5. verses, He counteth the number of the Stars, and calls them all by their names: his wisdom is infinite: his power job 9.9.10. he doth great things and unsearchable, yea marvellous things without number: these considerations are raised on his making of the Stare.  
3. It may comfort us in this, that many shallbe saved: Gene. 22.17. Believers shallbe as the Stars for multitude. Though compared with Reprobates, they are a little flock, yet in themselves they are innumerable.  
4. The spacious Heavens are all over bespangled with Stars, to show the perfection of God's works with glorious ornaments, and it shows God's bounty to us below, which at sea and land every where enjoy the stars for profit and delight.   

Sect. 4 Fourthly, of the use of the Stars.  
FIrst they are for ornament. 2. They are for distinction of day and night. 3. To show the seasons of the year. 4. They be signs of weather. 5. They have an influence on the inferior things here below.   

Considerations applicatory.  
First, the Stars are for ornament, and ornaments are for wellbeing, and do come from riches. First, God gives a being, than a wellbeing; he gives a being in grace, and saith to the Soul live: then he gives endowments, and comely ornaments, Ezek. 16.11. If once I have a being in grace, I shall have an honourable being at the last, therefore I must hope and wait.  
2. I am to admire God's riches and bounty he hath made for himself, and doth enjoy the Heavens, earth, and the seas, with all their ornaments. Rich men have great variety, and every room is furnished, we admire them too much; l●t us admire God's magnificence and riches his royalty and bounty in all his works.  
3. Ornaments are not unlawful; Solomon had his Throne with carved Lions by the stays, which were for ornament: soft raiment may be in King's houses. joseph had a party coloured coat. Gen. 37.23. and a ring, and a chain of gold, Gen. 41.42. people may use them according to their dignity.   

These Cautions are needful.  
1. That they be rather cast on us by some act of God's providence, not eagerly cared and sought for.  
2. That we avoid garishnes, and neglecting modesty.  
3. That we in cost on them exceed not our ability.  
4. That we mind them not so much, as we do the inward graces and ornaments of the soul.  
5. That we take the ornament God gives, that we take heed of the pride God hates.  
6. That every day we be not brave like Dives, we that are inferior people.  
7. That we lay them aside in times of humiliation. Exodus 33.4.5. verses.   

Secondly.  
The Stars are for distinction of day and night: the Sun doth rule the day, the Moon and Stars do rule the night.  
1. Distinctions are lawful, God teaches them both by his word and by his works, we may distinguish and separate, choose and refuse: the Anabaptists which refuse them, and call them turning of devices, do speak out of their ignorance and emptiness.  
2. Distinctions are not only lawful but useful, and of absolute necessity: we must distinguish of persons, times, places, things of matter, manner, end, etc. Qui bene distinguit, bene docet: He which distinguishes well teaches well. Go preach the Gospel to every Creature, saith our Saviour; we must distinguish between reasonable and unreasonable Creatures: some have mistaken, and preached to fishes, as it is reported. God hears not sinners. john 9 there are repentant sinners, and unrepentant sinners: Separate yourselves, 2. Cor. 6. There is a separation from Infidels, which is a duty; and a separation from Christians (holding the same Creed with us) which is a Schism.   

Thirdly, and fourthly.  
The Stars do show the seasons of the year. job 38.31. There is mention of Pleyades and Orion. job 9.8. There is Arcturus, a Star near Vrsa major, by us called Charles-wain. Pleyades is the stars which do bring in the Spring with their sweet influence: Orion brings in the winter, and hath his bands, the frost binds in that season. Arcturus is seven Stars; and Canicula betokens heat, beginning the 15 of August, and ending fifty days after. Thus the stars show the season of the year, and are useful.   

Applications.  
1. Here is great wisdom and Art to learn effects by causes: the jews could discern the face of the sky: Astronomers observe the course of the heavens, and the conjunction of the Planets: and Religion foresee the frost of misery, the tempests of indignation, the heat of judgement.  
1. When sin is universal. Gen. 6.11. jer. 6.13.  
2. When faithful Ministers are misused. 2. Chron. 36.37.  
3. When God takes away the stay and strength of a nation. Isai. 3.  
4. When men are incourageable, and reform not by former judgements. Amos. 4.6.  
5. When the divorcing sin of Idolatry is acted. judges 2.11. judges. 5.8.  
These evils foreshow judgements, as the Stars do foreshow the seasons.  
2. There are some seasons I am to have an especial respect unto.  

1. The time of youth to be well seasoned.  
2. The time of the Gospel to steeeme it, and submit.  
3. The company of the godly for edification.  
4. The time of prosperity to gain saving grace.  
5. The time of adversity to gain humility.    

Fifthly,  
The Stars have influence, but the knowledge thereof is very obscure: the influence of the the Sun and Moon is more apparent: The safest way is to consider the influence of the Stars negatively.  
1. Things cannot be foretell by the stars, by casting men's nativities, how long they shall live, and what death they shall dye.  
2. Nor do the stars foretell inevitably the daily weather long before it come to pass: their strength that so study, is but conjectures.  
3. Nor can men by the Stars find out things that be lost.  
4. The Stars work not the wills of men in the least degree.  
Their exhalations, their heat and light fare exceeds my capacity: I admire them that gives them their operations.   

Applications.  
1. Those men are too blame, which out of pride and curiosity, abuse the stars, perverting them to a wrong end, groundless predictions, and casting nativities.  
2. Let Ministers, who are Stars in the visible Church, have by the word they preach a sweet influence on my soul, that I may have the light of Knowledge, the heat of zeal, the exhalation of heavenly mindedness; this influence shall make me both fruitful and joyful.    

Sect. 5 Fifthly, of the glory of the Stars.  
THeir glory is their bright shining. 1. Cor. 15.44. They have glory.  
They differ in glory.  
There is difference of contrariety; so black and white do differ: There is a difference of degrees; so the stars do differ: all have excellency and glory, but all have not equal glory.  

Considerations.  
1. God's works are glorious▪ and do deserve our consideration, our praises our a●miratjon. Psalm. 92.5.  
2. Variety proves God's wisdom and sovereignty.  
3. As there is difference of Stars, so there is difference of Christians in the hemisphere of the Church.  
4. There shall be degrees of glory at the resurrection, 1. Cor. 15. and those which convert many shall have the greatest glory. Dan. 12.    

Sect. 6 Sixthly, Questions resolved concerning the Stars.  
Quest. 1 HOw did the Stars fight? judges 5.20.  
Answ. 
E suis aggeribus. Trem.  Some think the course of the Heavens and Stars, in regard of storm and tempest, was against Sisera in the battle, the Stars fought from their bulwarks or trenches: the influence of heaven was against him.  
Quest. 2 What is it to make the nest among the Stars? Obad. 4.  
Answ. To think they are in security, and safety, so be as presumptuous, as if they were out of danger, and lodged among the Stars.  
Quest. 3 How do the Stars 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 do praise him; yet hath Infirmities.  
3. Declaratively: so the Stars do praise him, and declare his excellency.  
Quest. 3 How is Christ called the Morningstar? Rev. 22.16.  
Answ. 1. As the Morningstar he brings light into the World. john 8.  
2. Men rejoice when the Morningstar doth appear: so the Angels in heaven, and men on earth rejoiced when this appeared. Luke 2.  
3. The Morningstar communicates his light: so Christ communicates his graces: of his fullness we all receive. joh. 1.  
4. The Morningstar is excellent for brightness: so Christ is the chiefest of ten thousand, and anointed with the oil of gladness above his fellows. Psalm 45.  
Quest. 4 How are the Angels and the Stars alike?  
Answ. 1. The Angels are Celestial, Heavenly creatures: so are the Stars.  
2. The Angels are glorious: so are the Stars.  
3. The Angels are innumerable: so are the Stars.  
4. The Angels do service to man: so do the stars.  

The disparity.  
1. The Angels shine in the invisible heavens: the stars in the visible.  
2. Though the stars be swift in motions, yet the Angels excel them for celerity.  
3. The stars 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 stars alike?  
Answ. 1. The stars are above us in the heavens: the Preachers are above us in their places, being Elders, Fathers, shepherds.  
2. The stars are lights, so are true preachers.  
3. The stars have degrees of brightness; so have preachers diversity of gifts.  
4. The stars do comfort us; so do the Preachers. Isaiah 40.1, 2.  
5. Stars foreshow the seasons: the Preachers are 〈…〉 forewarn us.  
6. 〈◊〉 stars do shine in the dark; and the Preachers are shining among the profane & sinful people.  
● The stars shine, though some regard them not: so the preac●●● do exercise their function, though some regard 〈…〉.  
8. The stars are most honoured of the Astronomers and learned that know their virtues, influences, & operations: so Preachers are most honoured of them which do 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 appears, the stars do then veil their glory: so the true preachers give glory to Christ, and lay aside their own glory.   

The Disparity.  
1. The stars are made of pure matter, and contive: the Preachers be made of composition, and dye, and have succession.  
2. The stars teach by the eyes: the Preachers teach our eyes by example, our ears by doctrine.  
3. The stars keep a great way above us: the Preachers eat and drink and converse with us.  
4. The stars put no difference between good and bad, but shine equally to all: but the Preachers do make a difference between the precious and the vile, jerem. 15.19. and teach the people to distinguish as it is. Ezek. 44.23.  
5. The Stars have a concordiall harmony; but preachers sometimes dis-agree. 
Acts 15.29.   
Quest. 7 Wherein should all Christians be like Stars?  
Answ. 1. No be heavenly minded, to have our conversation above, the stars are heavenly.  
2. Not to envy one another: the little stars do not envy the great ones.  
3. To stand for the truth when it is opposed: the little stars do shine in the dark.  
4. To keep our places, without aspiring, or negligence: the stars abide where God hath placed them and keep their courses.  
5. To do good to them a fare off: the stars do communicate their light to us, though they be exceeding fare above us.  
Quest. 8 Which be the Planets?  
Answ. 1. Luna the Moon which is next to us: her race is finished in twenty eight days.  
2. Mer●urius, which accompanies the Sun, and is never but thirty degrees from the Sun.  
3. Venus' a bright star: her course is 348 days.  
4. Sol in the midst of the Planets his race is run in three hundred sixty five days and six hours.  
5. Mars, a hot and dry Planet; his course is two years.  
6. jupiter, hot and moist: his course is twelve years.  
7. Saturn cold and dry, the highest of all the rest: his race is thirty years.     

Of the Air.  
1. Of the clearness of the Air.  
2. Of the softness and pliableness of it.  
3. Of 〈◊〉 largeness and unive sallity of it.  
4. Of the usefulness and commodity of it.  
5. Of the continuance of the air.  
6. Questions resolved.  

Sect. 1 First, Of the clearness of it.  
THe Air of itself is clear and pure; of a thin and invisible nature: when we say the air is clarified and purged, it is not from any malignity that is in itself, or any pollution; but it is from the addition of fogs and vapours, which by exhalations arise from the earth into the pure air. The lower reigion of the Air is not so clear as that above, yet the air is all one, simply, and singly, pure, and clear as the Crystal.  

Conclusions.  
1. Pure is he that made the Air. 1 john 3 3. God is pure: yea, so pure, that in comparison of ●od, Coeli non sunt mundi, the heavens are unclean in his sight.  
2. I am impure, although the air be pure: impure in my nature, job. 14 4. impure in my life, therefore am commanded to cleanse myself. 2. Cor. 7.1.  
3. I suck in the pure air; why should I not labour for purity, and so answer the pasture I feed in.  
2. The Religion we profess is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pure Religion. james 1.27.  
3. The Catholic Church: we in our Creed believe to be holy.  
4. The ordinances are for this end; the Word and Sacraments, the whole Church liturgy; all reading, meditations, godly conference, tends to this end: none will deny this, unless some unclean spirit, or unclean person.  
5. No impure person shall attain to happiness. Revel. 21.27.    

Sect. 2 Secondly, of the softness and pliableness of the Air.  
EVery wind moves it, and every substance causes it to give place: it yields to every thing, and seldom resists any thing.  

Conclusions.  
1. It is excellent when purity and pliableness do meet together; to be soft tender-hearted, and pliable to that which is good, and of a yielding disposition.  
1. It is commanded. Tit. 3.2. Ephes. 4.32.  
2. It is commended. jer. 35.14.  
3. It is rewarded. Gen. 13.14, 15. After Abraham had yielded to Lot, God came to him, and gave him all the land of Canaan.   

We must yield  
1. To the commands of God. Psal. 27.8.  

Titus 3.1.  2. To the commands of men which cross not God.  
3. To taxes imposed, though we might argue against them. Matth. 17.27.  
4. To the weak. 1. Thes. 5.14.  
5. To God's disposing providence. 2, Sam. 15 26.   

We must not yield.  
1. To Idolatry, though secretly tempted, or strongly urged. Deu. 13.6.7.8.  
2. To men's commands which cross God. Act. 4.19.  
3. To the examples of the wicked. Ephesians 5.7. ver.  
4. To Satan's tentations. 1. Peter 5.9. verse.   

Again we must yield.  

1. To God for his own sake.  
2. To men for the Lords sake.  
3. To the passionate for peace sake.  
4. To the weak for Conscience sake.  
5. To the poor for their needs sake.  
6. To them that offend us for mercy's sake.    

To yield.  

1. To the good that we may incurage them.  
2. To the bad, that we may silence them.  
3. To friends, that we may rejoice them.  
4. To enemies, that we may win them.  
5. To all, that we may edify them.    

Again, not to yield but withstand.  

1. The Apostates, that we may shame them.  
2. The Heretics, that we may convince them.  
3. The Schismatics, that we may regain them.  
4. The Innovators, that we may escape them.  
5. The beastly profane, that we be not corrupted by them.    

Sect. 3 Thirdly, of the largeness of the Air.  
IT hath a large Circuit, a spacious being, yet limited; if we go up to the Clouds 'tis there: if we descend to the vaults and Caves of the earth, 'tis there: if you go beyond the Seas, 'tis there; it hath a kind of ubiquity: God, our Consciences, and the Air are every where present, shut the Windows, bar the doors never so close draw the Curtains together, yet these three cannot be kept out.   

Conclusions.  
1. If the Air be present every where, much more is God, the Air is limited his place; but God his centre is every where, and his circumference no where: the Heaven of Heavens cannot contain him: he is in Heaven in his Majesty, 
1. King. 8.  in Earth by his providence, in Hell by his judgements: his omnipresence should teach me reverence and sincerity.  
2. The Air is like to God, in this: 'tis present every where, but seen no where.  
3. The Air in some places is dark and terrible: in some places light and comfortable: So is God, to some terrible in his judgements, to some comfortable in his presence and promises, mercies, and favours.  
4. If a man do but open his mouth, the air fills it: so if we open our mouth to God, and pray in faith, God hath promised to fill it. 
Psal. 81.10.   
5. If a man be buried in the earth, the air leaves him, and he putrifies and rots: so those men are wholly earthly minded, sunk under earthly cares, buried in earthly desires, and in worldly hopes, God leaves them and they rot, decay, and perish.  
6. A man that hath good air, is in possibility of health and cheerfulness: but he that enjoys communion with God, hath certainty of soul's health, and shall have so much comfort first or last, as shall exceed worldlings.   

Sect. 4 Fourthly, of the usefulness of the Air.  
IT is so useful, that we live in it, and cannot live without it: 'tis more useful than fire and water, friends or money: with the air we do eat and drink and sleep, work, walk, play, and refresh ourselves: air is useful in prison, in sickness, at all times, in all places: the air is with us in contempt, in disgrace, in all miseries, the air will visit us, abide with us, offer itself to go down to our Lungs and refresh us.   

Conclusions.  
1. How good is God that makes the Air so common; the poor Ploughman hath a better portion in it, than the rich Citizen: The Air is God's dole to the world, all share in it; the dog, the horse, the swine are not deprived of it: yet it is more precious than the gold of Ophir: the Rubies and Pearls are not to be compared with it: were it not to be had without price, a man would part with all his substance for it, and purchase it with his chiefest treasure; yet God in bounty makes it common, and more plentiful than the stones of the street: O bless his name for ever.  
2. The Sun is the cause of the usefulness of the air, for of itself it is both cold and dark: so 〈◊〉 my soul without grace, both dark and cold, till God do shine on me with light and heat.  
3. Let me learn of the air to be useful, that others may have benefit by me: endeavouring to behave myself so toward my governor's, my family, my kindred, my neighbours; toward the poor; the weak, the strong, that I may be useful to all; so shall I not live without being desired, nor dye without being bewailed; my enemies will wish to be like to me, and my friends will rejoice to speak of me, and my conscience will speak for me.    

Sect. 5 Fifthly, of the continuance of the Air.  
THe air and all things are continued by an upholding providence of God, Psal. 119.90.91. Good things in their want do breed desire, in their enjoyment they bring delight, comfort, and contentment.  

Conclusions.  
1. As the Air is constantly continued, so is the love of God to his people; our sins, if we repent, deprive us not of it. Psal. 89.33. nor our afflictions, Psal. 91.15. nor yet death itself, Rom. 8. ver. 38. The love of God compasses us, and continues with us, as surely and as sweetly as the air we do breath in.  
2. God takes not away this useful Creature, but continues it, I must learn of him not to take away from men that which is most useful, that which they cannot well be without: To take a poor man's tools to pawn, or his bed-cloathes or garments, and keep them, is somewhat harsh: To withdraw maintenance from my teacher, to take away the good name of my brethren, to be a means to keep bread from the Market, or preaching from the people, is not the Divine, but the diabolical nature.  
3. The air is continued (amongst others) to them that are evil, and sin against God, and blaspheme his name: To teach me, not to do the worst I can to those which are evil, and do me wrong, but to be patiented toward them, and to strive to overcome them by supplying their wants and necessities.  
4. At night the air hath his being▪ though it wants the well-being to me, that is, it doth want light and heat: so grace may give me a being, though I want the comfort and exercise for my well-being: but the sunshine of favour brings feeling, comfort, and joy.    

Sect. 6 Sixthly, Questions resolved about the Air.  
Quest. 1 WHere do you prove the Air was created?  
Answ. The airy region is called heaven: There are three heavens; the Imperial heavens, where the Angels are; and Elementary heavens, where the Sun, Moon, and Stars are; and the Region of the Air, where the Fowls do fly, called the Fowls of heaven: Mat. 13. 3●. which heaven is the airy region. When God made the Firmament, he made the airy region.  
Quest. 2 How is Satan said to be from beneath: john 8. Ye are from beneath: ye are of the Devil, saith Christ. Yet in Ephes. 2.2. he is the Prince that hath his power in the air.  
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: Satan is from beneath, in respect of cursedness, baseness, and indignity.  
Quest. 3 How are the clouds supported by the air; seeing the air is more thin 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 means, nor to give a reason of his doings: the Clouds are upheld (it is so) but by what means, our ignorance of it is no vice in us.  
Quest. 4 Have fishes air 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 air, how it penetrates or commixes itself with a contrary element, what path it hath under water, what air fishes have, or whether they breath by the Gills, we may question, but should avoid curiosity, and never look for full satisfaction.  
Quest. 5 Are not some Masters of families to be blamed (that being able in state) they are so grossly worldly minded, that they deprive themselves of the fresh air, 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 tasks them so hard, and makes such drudges of them? for the fresh air cheers their spirits, farthers their health, increases their appetites; abroad, near the City, or fare off, as they go, they eat of the fruits of their labours, rejoice their children, encourage their servants: if they have grace, glorify God in his works; do good by conference and example amongst the country people; return to their home, and with a fresh Career, with cheerfulness, and activeness they fall again to their trades and callings, their whet proves no let, they bless God for the good air, and the good creatures, which with good conscience they have used, having taken their liberty, and not abused it.  
Quest. 7 Do some err on the other side, in going too often abroad (as they say) to take the air?  
Answ. As the Fox goes to take a prey, may himself be taken of the dogs; so some are taken captives of pleasure; a man is in hold, though he be tied with a golden chain. These men err,  
1. That find time to go out of the City for air, but find not time in the City to go to Church.  
2. That being poor, and their families want.  
3. That being abroad fall to gaming, or drunkenness, or excess.  
4. That mind not, nor speak of God and his works in their refresh.  
5. That suffer not their wives & children to be refreshed, but are all for themselves with their companions.  
6. That are too lavish in expenses by vainglory, or liquorish appetites: sweet mouths, as we call them.  
7. That take the air for pleasures sake, not for health's sake; men do not whet a knife but for use.  
8. That working hard on the week days, do take the Sundays to be days of sensual pleasure, feastings, drink, and excess.  
9 That over work and over watch their servants to maintain their pleasures and expenses going abroad.  
10. That so accustom themselves to take the air, & take their pleasures, that their hearts are stolen away, and their trades and callings be as bonds and cords, burdens, and as prisons: in stead of being refreshed, these men are spoilt. So much of the Air.  

A Postscript concerning the Air.  
1. I see there is no vacuity in nature; every vessel is full of air, or of other materials.  
2. My head is in the air, which is the first heaven; my eyes look up often to the element, the second heaven: O that my heart were more often with the Lord in the 3 heaven, that I might set my affections on things above Col. 3.1. and have my conversation in heaven. Phil. 3.  
3. The air is the meeting place of the Lord Christ, 
1. Thes. 4.17.  and the Saints, (as St. Paul saith) we shall meet the Lord in the air: (id est) the last living Saints: if the air doth so much refresh us now; what shall then the refreshing be? then is the time of refreshing. Act. 3.19. Tempora refrigerationis.  
4. I cannot live a natural life without the Air, but the life in heaven needs it not; there needs no Temple for worship, Sun for light, or air for breath; then God will be music without instruments, sweetness without sugar, wealth without money, health without food, and life without the air.  
Quest. 8 How dark was the air 3 days amongst the Egyptians?  
Answ. So dark, that the thickness and fogs were felt sensibly. Exod. 10.21.  
Quest. 9 What were the consequences thereof?  
Answ. 1. It is probable the Candles could not pierce it, 
Full of obscurity. Read Wisdom 17.  for it was tenebrae caliginosae.  
2. They remained in their places, as in chains.  
3. They were horribly affrighted.  
4. Their terrors, it is probable,  
1. Kept them from sleeping. 2. Caused fainting and swooning. 3. Brought famine and death to some. 4. They were more terrible to themselves than the darkness. 5. This was an earnest of darkness to come.     

Of the Clouds.  
1. Of their cause and production.  
2. Of their progress and transmigration.  
3. Of their success and renovation.  
4. Of their kinds and variety.  
5. Of their usefulness and service.  
6. Of their dissolving and dissipation.  
7. Of the Rainbow in the cloud.  
8. Resolves concerning the clouds.  

Sect. 1 First, of the cause and production of the clouds.  
THe prime cause is God; the instrumental cause is the Sun; the Sun he raises out of the water vapours, and out of the earth exhalations: A vapour is a watery 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 moisture, and rising in the middle Region of the arey, (which is cold) become more thick, 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 diverse forms and apparitions in our sight: so than the clouds are produced of moist vapours drawn up by the Sun or Planets: which appears, set a saucer of water in the hot Sunshine, it will in short time be drawn up; now that which was something, is not annihilated.  

Considerations.  
1. Two contraries may agree for a common good; the Sun and water produce the Clouds; some men are of contrary dispositions, and cannot agree; yet in advancing the Gospel, maintaining the truth, relieving the poor, let them join in this, and be like the Sun and the water, which differ in nature, yet meet, and do good together.  
2. I learn to deny my natural disposition, to obey the higher powers; the nature of the water is to descend, but by a heavenly influence it ascends: I will deny myself in that may offend a weak brother, equal to me, and will not be refractory in an indifferent thing, to yield to my superior which is above me.  
3. I see what a sweet influence doth; it causes the vapours to come from below, and mount up on high: a sweet disposition gains a voluntary service; let me shine on them below me with the beams of favour, and warm them with kindnesses, and win their affections; then they will begin to bethink themselves of motion toward me, and I shall prevail with them more than by a stern carriage, threats, or stripes.    

Sect. 2 Secondly, of the progress of the clouds.  
THey have their progress in the middle region of the air: the air hath 3 regions; the highest is very hot, being next to the element of fire, there are generated comets, blazing-starres: the lower region is by reason of the reflection of the Sun beams, of a temper somewhat warm 
* By reason the Sun leaves us at night. : here are dews frosts, ●oare frosts, mists, etc. The middle region there the cold is kept in, and the reflective beams of the Sun reach not to it; there is the place where the clouds have their residence, and walk their circuit. 
Considerations   
1. As soon as the clouds are produced, they have their progress, all things are full of labour; I learn from them not to stand still: Homo ad molestiam editur, ut scintillae prunarum in altum evolant, job 5.7. Man is brought for to travail, as the spark of the hot coal flieth up hastily; we are produced, we have a progress, and shall come to a dissolution like to the Clouds: dust we are, and to dust we shall return: when our progress is finished.  
2. The clouds are carried on the wings of the wind to their places appointed, so am I carried by the providence of God to those places where I must do service.  
3. If the clouds went to the upper region of the air, we should never have rain, for the extreme heat would dry it up: and if they should be carried down to the earth they would be troublesome to man; but are useful in the middle region their proper place: so if I should meddle in things above my calling, I should waste myself and my time unprofitably, if I do things below my place (uncalled) it is baseness not humility, but in my own place and station, I am most prompt and useful, most seemly and commendable.   

Sect. 3 Thirdly, Of the succession and renovation of the Clouds.  
THe things of short duration have a succession, else their kind could not continue; the Heavens, Sun, Moon, and Stars have a continuance without succession, but things of an inferior being and habitation, ●re subject to a change and renewing, and are continued by generation and dissolution: the clouds are renewed because they return not again in clouds, but come to a dissipation.  

Considerations.  
1. This may provoke me to spend my time well, and to be diligent in well-doing: shortly I must to the grave, another succeed me; one generation passes, another succeeds: my care should be to leave tokens of virtue and godliness as an inheritance to my successors.  
2. When I see any worthy man decease in the Church or Commonwealth, to bewail him, and go in secret and pray to God to double his spirit on his successor, that still there may be a supply of good men.  
3. What thankes do I own to the Lord for renewing the clouds by whom we have rain? but above that, 
Lam. 3.  he renews every morning, every meal's meat his mercies, 
Psal. 40.  how should I renew my praises and come before him with a new song of thanksgiving?  
4. Let me wait on the Lord, 
Isa. 40.  than my strength shall be renewed: let me call on the Lord, to renew my heart with such motions injective, that my words may be renewed effusive, and my works diffusive, that as a renewed man my purposes may grow to resolution: from thence to actions, with a perpetual succession.    

Sect. 4 Fourthly, Of the kinds and variety of the Clouds.  
THere are diverse kinds of clouds, some are clouds without rain, some are full of drops, some are great, some are small, some are higher, some lower, some are dark, some are bright.  

Considerations.  
1. All are clouds, all carried of winds, all are obvious; yet the difference is great: so is it with men in the visible Church, all have their Initialls, a like enter in by Baptism, yet differ much in disposition and behaviour. Some will be aloft above other; yet is it observed, the highest clouds have the least or no moistures: the great Andiam●s bear least, the chaff in a heap will most commonly be upmost.  
2. As in these heaps of clouds some are good, some are bad; so in the Church, some are  and sincere, some are show without substance, clouds without rain, as St. jude saith.  
3. Some answer men's hopes and yield them drops are for shadow and refreshing: so some by faithfulness and fruitfulness rejoice men, and are a refreshing to others.    

Sect. 5 Fifthly, Of the usefulness of the Clouds.  
THeir use is twofold: for judgement or mercy, job 36.31. thereby he judgeth the people, and giveth meat abundantly: In judgement these bottles were opened when the old world was drowned: in mercy at the prayer of Eliah.  
The Clouds are the water pots to water the world: the spouts of heaven to refresh the earth, and make it fruitful.  

Considerations.  
1. Let us ask of God the rain of mercy, to be given us from these windows of heaven.  
2. We have cause to fear him which can open these bottles in wrath to consume us.  
3. To pray for our Governors, that they may both refresh us and protect us, as the clouds do, that visit us with moisture, and shadow us from the Sun's heat: this shall be prosecuted in the meditation of the rain.    

Sect. 6 Sixthly, Of the dissipation of the Clouds.  
AFter a production progress and employment, comes a scattering and dissolution, they ascend, they swell, they threaten, they refresh, they disappoint, they give shade, they punish, they cause plenty, at the last they dissolve.  

Considerations.  
1. I see in them the estate of great ones, they ascend, they have many spectators, they have their time, they act a part, they dissolve, and are forgotten.  

Heb. 9.27.  2. This is the condition of all men of all sorts: all must die; because all have sinned, the high and low, the holy, the profane; which teaches me.  
3. To expect that is in inevitable: there are 7. brethren one will slay me, they are the 7. days of the week, which is the day is hid from me, that I should prepare every day: by mortifying my sins which are deaths sting: by resting on my Saviour; (more fully) he is death's Conqueror, by dying in my affections daily, which is death's colour, then shall death be but my sleep, my dissolution my conjunction with my head and Saviour.    

Sect. 7 Seventhly, Of the Rainbow in the Cloud.  

1. THe cause why the Rainbow was made.  
2. The matter whereof it is made.  
3. What use to make of the Rainbow.  
4. Resolves concerning the Rainbow.   

First, the cause why the Rainbow was made.  
After the deluge God gives the Rainbow; the cause was his goodness, his compassion: God gives the Rainbow undesired, unsought for; there is his free goodness; he gives a bow, for singularity none is like it; for dignity it is his bow, the bow of God, he gives it as a sign of his Covenant, which for latitude, is not only between God and man, but (inter omnem animantem ex omni carne:) between all living Creatures of all flesh, for longitude, the Covenant is for ever. 
Reflections.   
1. His goodness teacheth me, to love him, to praise him, to fly to him, to reverence him, to repent and turn to him, Psal. 136.1. Hosea 3.5. Rom. 2.4.  
2. His compassion teaches me to fear him, Psalm. 103.13.  
3. His Covenant teaches me to trust in him, and to resemble him in keeping my covenants.   

Secondly, the matter of the Rainbow.  
Here four things may be considered.  

1. The Rainbows generation.  
2. His Piguration.  
3. His situation.  
4. The time of his apparition.   
First, his generation is from the watery Cloud, when the Sun shines on it: the cloud being spongy and full of holes, the beams of the Sun reflecting, causes the Bow to appear in his colours; the red arises from the upper part of the cloud, the green from the lower part, the bluish from the midst of the cloud, as some observe.  
Secondly, his figuration, a semicircle or merciful Bow, for the back is upward, the two ends down towards us; it is made not to kill us, but to comfort us.  
Thirdly, his situation, it is always opposite to the Sun, therefore not seen in the South; but if the Sun be in the East, than the Bow is in the West, etc.  
Fourthly, the apparition; the time is the day, never in the night, unless twice in 50. year, as some gather from Aristotle: if the Bow appear in the morning, foul weather follows, if in the evening it is a sign of fair weather.   

Thirdly, what use to make of the Rainbow.  
1. We seeing the Bow should praise God with fear, he will not drown the world, therefore praise him; but he will consume the world with fire; therefore fear him; there is the blue colour which signifies water, the red which signifies fire, we may sing of mercy and judgement, Psal. 101.1.  
2. To acknowledge his truth, God hath kept his covenant since the beginning; 
Isai. 54.  he keeps his covenant with all creatures, he will not fail his covenant with his elect children.  
3. The Rainbow hath being and beauty from the Sun: so have Christians all their excellency from Christ.  
4. We should at the sight of the Rainbow admire God's mercy, he for a moment was angry, but his mercy is continued, and shall continue for ever; the deluge was but a little time, the Rainbow for long time, yea till the end of time.   

Quest. 1 Fourthly, resolves concerning the Rainbow.  
Answ. Was the Rainbow before the flood?  
It is probable there was, because there was Sun and Clouds, whence it is generated; but now it is a sign of the covenant.  
Quest. 2 How will God remember Noah when he seethe the Cloud?  
Answ. It is spoken after the manner of men: when we look up and remember, we may be sure God doth not forget.  
Quest. 3 Why did God choose the Bow to be the sign of the Covenant?  
Answ. 1. Because the Bow signifies moderate rain, 2. it is obvious in open view, 3. there is neither arrow nor string, showing peace and reconciliation, which is the effect of the Covenant: 4. the Bow is placed in the Clouds to assure us, we shall no more be drowned with water that cometh from the Clouds.  
Quest. 4 How is Christ and the Rainbow alike?  
Answ. 1. The Bow is begotten of the brightness of the Sun; so is Christ of the substance of his Father, light of light from all eternity.  
2. The Cloud makes it somewhat obscure, so Christ was veiled under our flesh.  
3. The generation of the Rainbow is wonderful, so is the generation of Christ.  
4. In the Rainbow are three colours, so in Christ are 3. offices, King, Priest, Prophet.  
5. The Rainbow comforts us against the fear of waters, so Christ comforts us against the fear of God's wrath.  
6. As the Rainbow compassed the Throne in Rev. 4. so Christ compasseth his Church by his divine providence.  
7. As the Bow is in the Cloud to the end of the world; so Christ is manifested in the word and sacraments to the end.    

Sect. 8 Eightly, Resolves concerning the Clouds.  
Quest 1 WHat meditations be useful when we look on the Clouds?  
Answ. 1. To praise God for his goodness in giving us rain by them.  
2. To remember Christ's ascension, he ascended in a Cloud.  
3. His coming to judgement, which shall be in the Clouds.  
4. To hate sin which hinders our apprehension of God's favour, as the Clouds hinder the light of the Sun.  
Quest 2 How are seducers and heretical teachers compared to Clouds without rain? 
Judas 12.   
Answ. Because they have seem, not substance.  
1. They pretend immediate revelations, when it proves fantastical delusions.  
2. They often pretend great reading and learning, but being tried, prove very shallow and ignorant.  
3. They seem lowly and can carry themselves with a smooth modest like behaviour; but are conceited, and of Luciferian spirits, (provocations like the steel smiting the flint) makes them to sparkle.  
4. They pretend great love, and draw novices to their lodgings: but their intent is to gull them and make a gain of them.  
5. They pretend it is truth they do deliver, and that others do not or dare not speak truth, but it proves erroneous; and then they say they were mistaken, or they altar and mince their former sayings.  
6. They pretend private conventicles, because they say truth is not taught publicly, when the cause is they cannot get applause with the learned: (they discover them) so they get the unlearned and unstable in private, whom they hoodwink; so all goes currant, their lies, and errors, and falsehoods; thus they are Clouds without rain, shows without substance.  
Quest 3 Why do Divines compare the examples of the godly to the pillar of fire and cloud, between the Isralites and Egyptians.  
Answ. Because they that followed the dark side were drowned, but they that followed the bright side were saved: so those look to the errors of the Saints, to follow them are like to perish; but those which look to their virtues to imitate them, these have good evidence of their salvation.  
Quest 4 Why is the emblem of charity a naked boy in a cloud, with a smiling countenance, feeding a Bee without wings.  
Answ. 1. The nakedness signifies, alms must be in simplicity: 2. The cloud signifies sincerity: 3. The smiling countenance doth signify cheerfulness: 4. The feeding of a Bee without wings signifies discretion, to relieve one that would work, but wants ability.  
Quest 5 How did the Cloud in the wilderness (that guided the children of Israel) differ from all other Clouds?  
Answ. 1. In the production, other clouds arise from natural causes, as vapour or exhalations, or both; but this cloud extraordinary by a divine power, not the ordinary way.  
2. In the form and fashion there is difference; this cloud was like to a pillar, the lower end descended toward the Tabernacle, the upper end ascended up toward heaven: other clouds spread abroad and scatter.  
3. In the motion, this cloud moved gently, and stood when the Israelites rested, and their cattles baited; and this cloud went forward, and came backward; other clouds are carried swiftly with winds, and once gone, they never return again.  
4. In the Situation, this cloud was near to direct them: other clouds are more aloft, and give no direction.  
5. In the continuance; other clouds do divide and scatter, and alter their figure and shape: but this cloud kept his figure and shape for forty years together.  
Quest 6 What is the difference between mists and clouds?  
Answ. The cloud hath his rising from the water or earth, or both, and ascending into the middle Region of the air, the cold makes them more thick and gross, which were drawn up thin and invisible: the mists are drawn up in like manner, but not so high, nor with equal strength: so the mist fills the air with gross vapours, and so descend, as the clouds ascend.  
Quest 7 How high are the clouds from us?  
Answ. Those exercised in Geometrical demonstrations do vary in their opinions: some say fifty miles, some nine miles, some three miles; but it is a question whether they account the distance from the valleys, or the mountains: we may conclude, they are not fare, we see them so plainly: the most likely are, they are some nine or ten miles from us.  
Quest 6 What is the natural cause of the thunder in the cloud?  
Answ. When a hot and dry exhalation meets with a cold and moist vapour in the middle region of the Air, and being penned up in a cloud, there they fight, so the heat breaks out, sometimes with more violence, sometimes with less, according to the quantity of the matter, or strength of the cloud, called the voice of God. Psal. 29.    

Of the Rain.  
1. Of the natural cause of the rain.  
2. God doth dispose of the rain.  
3. Why rain is kept from us.  
4. Means to obtain rain.  
5. The benefit of rain.  
6. Resolves concerning the Rain.  

Sect. 1 First, of the natural cause of rain.  
THe natural cause is thus: the Sun exhales moist vapours up into the air.  
The Air hath three Regions: the first is very hot near the element of fire: the second is very cold, because the Sunbeams gliding and piercing through it, they have not a reflection so fare back again; the lower region more warm, by reason of the Sun, hath reflection from the earth: Now in the middle region are degrees of coldness; the most extreme sends hail, the next snow, the next most temperate rain.  
Let me from this natural cause look higher to that God which orders nature, 
An ascent.  and gives power and virtue to the creatures, it i● he that covers the heavens with clouds, 
(a) Ps. 147.8.  and causes them to drop down fatness: 
(b) Ps. 65.11.  the earth is as God's garden, the sea his Cistern, the clouds his water-pots, exhalations raise them up; so with sweet showers he waters the earth.   

Sect. 2 Secondly, God doth dispose of the rain, which appears by these five arguments.  
1. IF he pleases, he can keep back the rain, cohibui a vobis imbrem, 
Amos 4.7. Deut. 28.23.  I have kept the showers from you, saith God: it is he that doth make the heaven as brass, and the earth as iron. In Elias days God kept away the rain three years and six months. james 5.17.  
2. If God pleaseth, he sendeth the rain: Deut. 11. 1● I will give you the rain of your land in due season. Zach. 10.1. Ask of the Lord, and he will give you rain. Psal. 147.8. He prepareth rain for the earth.  
3. He sends rain in his mercy and favour, when his sweet showers do soften the earth, Psal. 65.12. that food is brought forth for the beasts. Psal. 147.8, 9  
4. He sends rain in Justice, as in Noah's time he opened the windows of heaven in his wrath. Gen. 7.11. This way he both giveth meat abundantly, and also this way he judgeth the Nations. job 36.29, 30, 31.  
5. None other can give rain: not the heavens themselves of their own accord, not the Idols of the heathen; it is God's prerogative royal. jer. 14.22.   

Sect. 3 Thirdly, why rain is kept from us.  
1. BAcke-slidig binder's rain: the Prophet doth confess it in time of great drought. jer. 14.7.  
2. Flattering preachers, that cry peace, and soothe up the people in their sins, and tell them all shall be well jer. 14 13.  
3. The love of sin. jer. 14.10. They loved to wander, therefore came a drought.  
4. Not harkening to the word of God, when men have no list, no obedient ears to hear: this restrains the rain. Deut. 28.15. with 23. verse.  
5. The sin may be i●●he Magistrates, when as justice is not executed. 2. Sam. 2●●● 6.10. verses.  
6. Notorious wickedness, when men out-stripp their forefathers; especi●●● in unlawful marriages, and Idolatry; this restrains t●● rain. 1. Kings 16.30, 31, 32, 33. compared with 1. King. 17.1.   

Sect. 4 Fourthly, the means to obtain rain.  
1. Confession of sins and humiliation: this course jeremiah took. jer. 14.7.  
2. Prayer; this way Elias prevailed. james 5. so in Zach. 10.1. Ask of the Lord rain.  

Arguments in prayer.  

1. He is a God hearing prayers. Psalm 65.2.  
2. He hath heard others heretofore. Psal. 22.6.  
3. He is a Saviour in trouble. jer. 14.8.  
4. Beg for his own sake. Jer. 14.7.  
5. He is a God in covenant. jer. 14.21.  
6. Because it is for his own glory. jer. 14.21, 22.   
3. A third means is, that justice be executed, to cut off those which trouble Jsrael, and punishes when man is too remiss: Judgement executed on earth, brings down rain from heaven. 2. Sam. 21.6.  
4. A fourth means is to be diligent hearers and lovers of God's word, and to become obedient in sincerity; then God will give rain. Deut. 11.13, 14. Deut. 28.1. compared with the twelfth verse. By the drought God intends our conversion and reformation, Amos 4.7, 8. that being wrought, we are capable of rain, and all blessings.    

Sect. 5 Fifthly, the benefit of rain.  
1. THe Rain softens the earth: Psal. 65.12. than the husbandman sets his plough to work.  
2. The Rain makes the corn, and grass, and herbs, and plants to bud and grow, to blossom and bear fruit.  
3. It refresheth the earth, as drink doth him that is thirsty: yea the wilderness where man doth not inhabit.  
4. In Cities the Rain washes our tiles, and cleanses and sweetens our streets. The Dutchmen use rainwater to dress meat: it doth so much good, and is so welcome, that it makes men sing for joy. Psalm 65.13.   

Sect. 6 Sixthly, resolves concerning the rain.  
Quest. 1 WHat are the uses we may make when we see the rain to fall?  
Answ. 1. To acknowledge God that doth send it.  
2. If we have prayed for the rain, than  
1. We should observe the Lord is a God hearing prayers. Psal. 65.2.  
2. To love the Lord for hearing us. Psal. 116.1.  
3. To render humble praises to the Lord.  
4. To take encouragement to pray at other times, and for other things.  
3. If the rain fall unseasonable and immoderate,  
1. We should humble ourselves before God.  
2. Entreat the Lord to shut the windows of heaven.  
3. Renew our repentance, and forsake our sins.  
4. Covenant with God, not to abuse the fruits of the earth by excess and wantonness.  
4. When we see the rain to fall on the earth, we may fruitfully remember the word is like the rain, which we hearing often, 
Isai. 55.10, 11 Heb. 6.7, 8.  according to our obedience we shall be blessed, and for disobedience accursed.  
Quest. 2 How may the rain and God's word be compared?  
Answ. 1. The rain softens the earth: Psal. 65.10. so the word of God doth soften the heart. 2. King. 22.19.  
2. The rain causes gladness: Psal. 65.12, 13. so the word brings great joy. Psal. 119.162. Jer. 15.16.  
3. Raine makes fruitful: Psal. 147.8. so doth the word of God, falling on an honest heart. Matth. 13.23. Heb. 6.7.  
4. Raine falling on a lump of earth, discovers which is earth, and which is pebble stones: so the word discovers and manifests what we are. Heb. 4.13.  
5. Raine washes and cleanses when it comes: so doth the word, it sanctifies and cleanses. John 17.17.  
6. Raine cools us when it comes; so doth the word; our hot lusts by it are assuaged, our hot afflictions allayed, our hot tentations quenched: Thus the word and rain are fitly compared together.  
Quest. 6 How were the herbs, and grass, and trees flourishing without the rain?  
Answ. 1. God is not tied to secondary means, he can give light without the Sun, and cause grass and the herbs to flourish without the rain.  
2. There was that which was equivalant to the rain, Gen. 2.6. vapour ascenderat ● terra; a mist 
* had not  ascended from the earth: but some read there was not a man to till the earth, nor a mist had ascended from the earth, than the first answer serves.  
3. The waters lately had covered the earth, and it might yet be without rain.  
Quest. 4 What be the fruits a Christian brings forth, on whose heart God hath reigned graciously?  
Answ. 1. To God he bears the fruits of prayer, confidence, remembrance, love, fear, and subjection.  
2. To men he brings forth the fruits of justice, and mercy, and peace.  
3. To superiors he bears the fruits of reverence, obedience, and faithfulness.  
4. To his family, his fruit is example, and instruction, and provision.  
5. To the godly a desire of them, a delight in them, a studying their good, pleading for them.  
6. To the poor compassion, counsel relief.  
7. To enemy's meekness, forgiveness prayer for them.  
8. To neighbours, like affection, kindness, 
† If it may be without sin.  sociablenes.  
9 To friends faithfulness, gratitude, requital of favours, regard to their posterity.  
10. The fruits concerning our own good is.  

1. To be sound in faith and repentance.  
2. To increase in heavenly mindedness.  
3. To get more assurance, peace and joy:   
In outward things.  
1. To use them as things which have no sufficiency eternity.  
2. To be diligent in the particular calling. sufficiency eternity.  

This is a high point.  3. Out of earthly objects still to be winding the mind to holy things.  
Quest. 5 Is there any country where it raines not at all?  
Answ. The land of Egypt being under Zona Torrida, hath no rain; unless in the Northern parts some small showers, yet the Lord affords them the river Nilus, which waters their Land by the flowing thereof: Aegyptus sola inter regiones hyemem ignorat: Egypt alone of the regions knows no winter: there Israel sowed their seed, and to water it with their feet, 
* That is with their labour as Gen. 30.30  (Sicut h●rtum olitorium:) as a garden of herbs, Deut. 11.10.  
Quest. 6 What is the hoary frost?  
Answ. It is the dew that falls in the night, so being frozen, it is called Canitieses for whiteness, pruina for coldness, a hoary frost, Psalm. 147.16. compared to ashes for likeness.  
Quest. 7 What is the cause of the hail?  
Answ. The vapour is carried to the highest place of the air, where the most extreme cold is; the drops frozen, fall in little round stones.  
Quest. 8  there is no rain in Egypt, how could it hail so much there? Exod. 9.23.  
Answ. It was supernatural and miraculous.  
1. It was over all the land, whereas it never reigned over all the land before 
* Since Noah's flood.   
2. It was deadly to them in the field.  
3. It was mixed with fire, yet the fire did not melt the hailstones, nor the hailstones quench the fire; three elements were against the Egyptians, the fire in the Lightning, the thunder in the Air, the water in the Hail.  
Quest. 9 What is the natural cause of the Snow?  
Answ. The vapour is exhaled in the lower part of the middle region of the air, not so high as the place of hail; and having some heat blended with it, that makes it spread, so that it is too cold for rain, and not high enough nor cold enough for hail: it is more hard and dry then water, and it falls down without noise: if it come before a frost, it preserves the blade from nipping off, and nourisheth the herbs, and by heat it doth melt and descend to the roots: the Snow water is of a binding nature, bad to drink usually, for it will cause a botch under the chin, and benumb the members and farther the stone in the bladder.  
Quest. 10 What is the commodity of the frost?  
Answ. 1. It striketh and forceth the Natural heat to descend to the roots.  
2. It kills the worms which hurt the earth.  
3. It brings us store of wild fowl.  
Quest. 11 What is the reason such great drops of rain do sometimes fall?  
Answ. Then they are from the clouds near us, the vapour is hot and moist, and dissolved before the ascent be fare from us; so it falls in some countries in great plashes, with us in great drops: The clouds do part that were gathered together, so are quickly dissolved; usually it is heat comes with these great drops.  
Quest. 12 How are waters and afflictions alike, the storms and rain waters I mean.  
1. Waters come not out of the dust, but from above, so afflictions come out of the dust, job 5.6.  
2. Water's fall on all alike, Mat. 5.45. so afflictions come alike to all, Ecles. 9.2.  
3. Storms for the present are grievous; so are afflictions for the present, Heb. 12.11.  
4. The showers do wash, not wound us, so afflictions do cleanse us, not hurt us.  
5. When the storm is passed the sunshine is welcome, so is prosperity after afflictions: so much of the Rain.    

Of the Earth.  
1. Of the diverse names given to the earth.  
2. Of the situation and place of the earth.  
3. Of the fashion and form of it.  
4. Of the nature and quality of it.  
5. Of the subsistence and dependence of it.  
6. Of the quantity and greatness of it.  
7. Of the riches and fruitfulness of it.  
8. Resolves concerning the earth.  

Sect. 1 First, Of the names given to the Earth.  
1. IT is called (Terra) earth, Gen. 1.1.  
2. It is called (Arida,) dry land, Gen. 1.9.  
3. It is called (Tellus,) earth or ground.  
4. It is called (Humus,) moist earth; the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used for earth, with Terra, Tellus, Humus.  
5. When earth is spoken with heaven, as in, Psalm. 124.8. then is it the whole globe of earth and waters: The first time we do read of earth, is that it was 

Informis,  
& Inanis.    
Without shape and empty, a confused Chaos; but after it is Arida, dry land, yet barren: lastly at the word of God it doth bud and bear fruit.  
I who am but earth in my natural estate without beauty, 
(a) Eze. 16.5.  being empty of all good: 
a Reflection.  and though separated from pagans by outward Baptism; yet I am barren in goodness: O that God would say to me, bring forth and increase, and multiply in all saving graces; then should I not be as the mountains of Gilboa, 
(b) 2. Sa. 1.21.  nor be as one called barren, 
(c) Luk. 2.36.  but as a well watered garden, 
(d) Isa. 58.11.  and as a field the Lord had blessed, Gen. 27.27.   

Sect. 2 Secondly, Of the situation of the Earth.  
IT is fare from heaven: and as the centre to the circumference; earthly substance it poises downwards; the earth is in the middle, and heaven is round about it, heaven is above, Exod. 20.4. earth is beneath, heaven is on high, Psalm. 103.11. earth below, heaven is God's Throne, Mat. 5.34. earth his Footstool: when God is said to look down upon the earth, he is said to look down from heaven 
(e) Deu 26.15 Psalm. 33.13. .  
1. How shall I ascend so high, 
Reflections.  that am now so fare from heaven; I am as fare as can be from that blessed place, no farther place from heaven then earth is, except it be hell, yet I look for three ascensions thither. First, in my mind and affections, Colos. 3.1. Secondly, with my soul when I depart hence. Thirdly, with my body after t●● Resurrection.  
2. Distance of place cannot hinder spiritual Communion with Christ: I may have relation to him who is on high, though I be below. The Sun in the Heavens communicates his light and heat to us below, the foot participates with the head by virtue of corporal union, though the foot being on earth, the head in the air.   

Sect. 3 Thirdly, Of the fashion and form of the Earth.  
IT is for form and fashion, not a triangle nor square, nor long, nor a semicircle, but round, called in Psal. 93.1. and Psal. 96.10. and Psal. 98.7.  

Orbis habitabilis,  
An Orb for roundness, and in Isai. 40.22. it is called a Circle, 
The Equinoctial. The Arctic. The Antarctic. The Tropics.  men usually call it the Terrestrial Globe, as heaven is called the Celestial Globe, and as Astronomers do attribute five Circles to their Celestial Globe; so Geographers make as many in this Terrestrial Globe, they have their five Zones, the hot Zone, and the two extremes for cold, and the two temperate Zones: so than the earth is a round Globe.  
1. This calls for my delight: I can with delight look on the effigies of man's making: 
Reflection.  why should I not, to look on the Globe of Gods making? I look on man's little Globe with the eye of my body, I contemplate Gods great Globe with an act of my mind.  
2. This Globe is God's Theatre, whereon all the inhabitants are actors; here are acted daily sinful, civil, pious acts: and the exijt of every man is from this Globe is to a bottomless pit, or to the new jerusalem, which is four square, firm and sure: with what fear and care shall I act my part, 
Mat. 25.23.  that it may be said, well done.    

Sect. 4 Fourthly, of the nature and quality of the earth.  

1. It is dry.  
2. It is cold.  
3. It is heavy.   
IT is dry of itself, for though it be called, Humus, moist earth, yet it is not so of itself, but an adjunct of water; for of itself it is Arida, dry land. Gen. 1.9.  
Also the earth is cold of itself, as we may percevie in Cellars, and where men dig deep, and in shady places where the Sun doth not come; also the body of a dead man is cold, which is of earthy matter.  
Lastly, it is heavy; a basket of earth on a man's shoulders is heavy; and we say of a man who is of a heavy disposition, that he is lumpish, that he is like a heavy lump of earth.  

Reflections.  
I am dry by nature being made of earth, without all spiritual moisture: whatsoever I have, it is added to me, but it comes not from me: but all grace that softens and makes pliable, comes from him who powers out his Spirit on his servants, and in the wilderness waters break out, and streams into the deserts. Isai. 35.6.  
2. I am as earth, cold, without the heat of zeal and love, benumbed, and without life and vigour: it is God's Spirit comes to kindle in my heart, the fire of true zeal, and the heat of charity.  
3. I am heavy earth and lumpish, in all holy duties, wanting spiritualness, until God revives me, I cannot rejoice in him, Psal. 85.6. till he quickens me, I cannot call upon his name, Psal. 80.18. I cannot give first to him, Rom. 11.35. I am but a lump of sinful earth, and can do that is evil, but nothing that is good: it is God who works all my works for me. Isaiah 26.12.  
Dryness should cause me to thirst for a present suitable large satisfaction. Coldness should make me stir and labour for heat; and lumpishinesse should provoke me to pray to be quickened according to God's loving kindness. Psal. 119 88  
4. I much rejoice in hope and remembrance of that day, when all heaviness and lumpishness shall fly away, and my body shall be raised, so as it shall become spiritual. 1. Cor. 15.44. we shall then be (ut Angeli) as the Angels. Mat. 22.30.    

Sect. 5 Fifthly, of the earth's subsistence.  
THough it hangs in the air, yet it is upheld by a divine power. Heb. 1.3. No creature is independent: God hath made the earth, and hangs it upon nothing. job 26.7. The earth at first had being by the power of God, and still is supported by the same power to this day.  

Conclusions.  
1. There be many things man could yet never attain unto: as First, the perpetual motion. Secondly, the Philosopher's stone. Thirdly, fire incombustible. Fourthly, to make a heavy thing hang in the air: so that we may say of God; there are no works like thy works. Psalm 86.8.  
Men have tried, and could not effect their designs, but if God but speak it is done. Psal. 33.9.  
2. The earth is upheld by God, without supporters; and secondary helps: Oh that I could trust in God with all my heart; Prov. 3.5. then, though others forsake me, yet the Lord will support me. Psalm 27.10.    

Sect. 6 Sixthly, of the greatness of the earth.  
THe earth is great, simply considered, yet but small comparatively: as the Centre is small, compared with the circumference: of old they held the compass of the earth to be 50000 miles, as Aristotle; others held it 34625. Some differed from them and guessed it 31500. But of late, those which have compassed the whole Ocean, do say it is 19080 miles, the Diameter 7000: from us to the Centre, 3500 miles.  

1. An elevation.  
1. The great globe of the earth is but a little point, being compared to the heavens, and my portion in it but a little, being compared with the whole; and if I had it all, it could not be a sufficiency to my mind, nor could my enjoyment be long. O that God would unglue my affections from this little, and enlarge them toward his own greatness.   

2. A Contemplation.  
2. I was once nine months contained in a little room: and I have forty years been contained in this little world; I am much enlarged by coming from the womb to the world: there I had reason potentially, and a life of obscurity: here I see a bright Sun, and Moon, and Stars, a earth, and waters, and innumerable creatures for my admiration and delight, use and service: my life in the next world, as fare, yea farther exceeds this; then my life, now exceeds my life in the womb; I came from a little womb to a great world; I go from a little world to a great heaven, which the great God of his great love and mercy will bestow on them, which shall greatly be satisfied with it.    

Sect. 7 Seaventhly, of the riches and fruitfulness of the earth.  
THe earth's riches, are first latent, lying hid, secondly, patent, being open.  
The riches that lie hid, are among the rest these: the sand pit, the clay pit, the cole-mine, the state for tiles, the quar-stone, the freestone, the marble, the Jet, that draws to it the straw, the Adamant, that draws the iron: there is the rich Diamond, the green Jasper, 
(a) In Scythia, vel Persia.  the glittering Sapphire, the fiery Calcedony, the Sardonix, 
(b) In India, vel Arabia.  like to the colour of a man's nail, above, but more red beneath, the green Smaragdus 
(c) In Scythia.  comforting the eyes, the red and soft Sardius, the gold shining Chrysolit, 
(d) In Ethi●pia  the Skie-colourd Beril, 
(e) In India.  or it is a watery colour, and six square, the green, or sea-green Topaz, 
(f) Near the red sea. There is the Gold, Silver, Brass, Coper, Pewter, Tin, Led, Quicksilver, Brimston●, and much hid treasures.  shining in darkness, the green, and gold-like Chrisophrasus, there is the purple Hyacinth, the Amethyst of the same, or a violet colour, with many other; but I am dealing in hid treasures, and must cease.  
The riches of the earth, that are patent, open, and manifest, are grass, herbs, flowers, corn, and trees.  
The grass for the plenty and use, the herbs for food and physic, and medicine, the flowers for variety, colours, and smell, the trees for shade, timber, and fruit, the corn for to make bread; time may permit to handle in several meditations.  

Applications.  
1. I may raise my mind to the Lord, and say, the earth is full of thy riches, Psal. 104.24. it is full, but how full I cannot tell; but this I am sure God is the owner of it; for the earth is the Lords, and the fullness thereof. Psal. 24.1. and Christ which is the heir of all things, Heb. 1.2. is now said to be worthy to receive power and riches. 
Hos. 2.8. Dispensatores  Rev. 5.12. God is a rich God, Christ a rich heir, all is his, and we on earth, are but stewards. 1. Peter 4.10.  
2. The earth is rich within, and fruitful without; I would I were like it, to have inward graces, outward fruits: The King's daughter is all glorious within, and also without. Psal. 45.14.  
3. If earth be so rich, what is heaven? the best things here are Gold and Pearls, and precious stones; which there are the walls, the gates, and the pavement of the street, Revel. 21.19, etc. the riches of heaven, we have no riches to resemble them, no conceits to apprehend them: O how great is the goodness hid and laid up Psal. 31.20. I may admire it, and hope for it, and wait for it, and that may comprehend me, for I cannot comprehend it.  
4. The riches of the earth are obtained by labour and industry, for the hid treasures men dig and search, Prov. 2.4 and for the outward treasures men plough, and plant, and graft, and prune, and water, and take pains: for the diligent hand makes rich, and in labour is abundance; then I must not think to be idle in the earth, nor to gain spiritual riches without industry, and pains, and labour.    

Sect. 8 Eighthly, Resolves concerning the earth.  
Quest. 1 HOw can the huge heavy earth hang in the air upon nothing, and yet stand firm?  
Answ. The earth is upheld by the mighty power of God, and the nature of all earthy substance poises towards the Centre; so it all bending thither, it clings together firm and stable, as a man clenching his fist, his fingers are f●st and steady.  
Quest. 2 How did the dry-land appear? Gen.  
Answ. 1. God made the mountains to stand up, whereas the earth was plain before.  
2. The waters gathered to one place at God's command, so the dry land appeared.  
Quest. 3 Is the earth or the seas the highest?  
Answ. 1. The earth, for all rivers run into the sea, because naturally they run downward.  
2. Were the sea higher, men would sail fare more swift to the Land, than from it.  
3. Were the sea higher, then going fare on it with ships, the earth would be the plainer discerned.  
4. Men are said to go down to the sea in ships. Psal. 107.  
Object. In Psal. 104 6. the waters stood above the mountains.  
Answ. It was spoken of the creation, before God separated the earth from the waters.  
Quest. 4 Doth the earth turn round, and the heavens stand still, as one of the Philosophers pleaded?  
Answ. No, for the Sun runneth his race, Psal. 19 and the earth hath foundations, therefore it standeth fixed. Prov. 8.29. Mich. 6.2.  
Quest. 5 What may we think of Archimedes' of Siracusa, who uva osfopirtion, if there were another globe to place his engine, he could move the earth?  
Answ. 1. An Engineer hath some ingredients of madness, saith Struther in his observations.  
2. The Text saith the contrary. Psal. 104.5.  
Quest. 6 How did the Geographers divide the earth?  
Answ. Into four parts: First Africa, where the Babarians and Ethiopians do inhabit. Secondly, Asia, which is divided into two parts: Asia major which is parted from Europe by the Scythian river Tanais: Asia minor, where were the seven churches St. john writ unto. Revel. 1.11. Thirdly, Europe, divided from Africa with the Mediterranean sea, and from Asia with the aforesaid river Tanais: England and Scotland are the two greatest Isles which lie Northward. The fourth is America: first discovered in 1492. by one Christopher Columbus, servant to the King of Castille, and 7. years after it was nominated America of Americus vesputius. Here is new Spain, new England, Virginia, Burmudus.  
Quest. 7 How is it, that wicked men enjoy so much of earthly possessions?  
Answ. 1. They are Children by creation, Luke 3. ult.  
2. They do some outward services.  
3. They are very industruous for these things, being children by creation they have an earthly portion, for outward services they have out outward rewards; their industry and labour is recompensed with terrestrial good things, as the main they aimed at, and did pursue with their strength and might.  
Quest. 8 Have wicked men a right to earthly thins?  
Answ. That is given them them they have a right unto. Psal. 115.16. the earth is given to the sons of men: To take from a wicked man any of his goods, under a pretence he hath no right to them, or to deny payment of debt for that cause, is fantastical.  
To say he is an usurper, leave that to be des●ided between God and him as the case stands between us and him: let us give to all men their due, Rom. 13. we may not take a point from a Turks hose on the aforesaid terms; nor deny payment of a debt to him, pleading he is wicked, and hath no right.  

Quest. 9 In what place of the earth was Paradise?  
Answ. The place is guessed at, by the names of the Rivers which are mentioned to run through it; but the deluge of waters in the days of Noah, deprived the men on earth of the beauty of it, and when the place is disputed, yet little is concluded.  
Quest. 10 What lessons doth the Earth teach us?  

Answ. 1. To be patiented: the Earth bears all.  
2. To be fruitful: the earth abounds with fruits.  
3. To be bountiful: the Earth receives all.  
4. To be constant, the earth is immoveable.   
Our patience brings us much inward peace.  
Our fruitfulness, evidences we have life in us.  
Our bounty and doing good, wins others.  
Our constancy brings us from duty, to reward.  
Quest. 11 Why have the godly for the most part so small a portion of earthly things.  
Answ. 1. They enjoy God, which is the best satisfaction.  
2. God keeps them short, as Birds wings are clipped that they may not fly from him.  
3. They bend their chief studies and endeavours for saving grace, and spiritual riches.  
4. God gives portions here to wicked men, Psal. 17. but he reserves for them an heavenly inheritance.  
Quest. 12 What are the marks of an earthly man?  
Answ. 1. When he awakes, he minds earth.  
2. He is overjoyed if he wins earth.  
3. He is over-grieved if he loses earth.  
4. He esteems them the only wise men that be wise for the earth, to get great estates.  
5. He opposes the powerful preaching of the word, and the heavenly minded Christian.  
6. He is loath to hear of going from the earth.  
7. His delightful discourse is most forth earth.  
8. He is never wearied in studying and in labouring for earthly things.  
9 He is never satisfied, but still desires more.  
10. He is unwilling to part with earth, though God and his Conscience, and the poor call for it.  
Quest. 13 How should we carry ourselves being inhabitants on the earth?  

Answ. 1. Labour to be Saints on earth. Psalm 16.3.  
2. To consider we are strangers on earth. Psa. 119.19   
First we should labour to be Saints on earth.  
1. By yielding to the Ministry of the word; which although others are not wrought on, yet the Saints are gathered glued together, and grow up into one body, by the Ministry of the word. Ephe. 4 11.  
2. By separating from all gross sins in the act, and from all smaller sins in the allowance.  
3. By dedicating ourselves, and giving ourselves too God. 1. Speedily, without delay. 2. Totally, without reservation. 3. Resolutely, against opposition. 4. Constancy, not revolting.  
Secondly, as strangers on the earth.  

1. We should freely acknowledge we be strangers.  
2. Use this world moderately. 1. Cor. 7. chap. 31.  
3. Expect some wrongs, no preferments.  
4. We should much praise God, for our comforts here.  
5. Forget that behind, and endeavour towards that befor●. Phil. 3.  
6. To do good now, Gall. 6.9. be ready to departed. 2. Peter 1.10.11.   
For our encouragement in the way.  
1. Our Pilgrimage is not long. 2. We have company. 3. We shallbe provided for. 4. We have a guide. Psal. 119.105. 5. We have attendants. Psalm 91.6. A Heaven to receive us.     

Of the Water.  
1. Of the Etymology, and also the original of waters.  
2. Of the kinds of Waters.  
3. Of the usefulness of Water.  
4. Resolves concerning Water.  
Sect. 1 FIrst of the Etymology of Water, and the original of them: the Latin Aqua; some do derive it from à et qua: quasi à qua vivimi●; vel à qua omnia fiunt: 
Lodowick Rowsee D. of Physic  by which we live, or of which all things were made: Others will have it, quasi aequa, because nothing more equal and smooth then water, when it is not troubled. Adam named many of the Creatures, but God he himself gave the name to the Waters: in the general, Gen. 1.2. also the gathering together of the Waters, he called Seas, he gave the name to the Rivers. For their original, we read of them as soon as we read of any thing, the Spirit of God moving on them: the Earth to appear out of them; the waters are honourable for antiquity.  

Sect. 2 Secondly, the kinds of Water.  
THe kinds of water are many, there is salt water, and fresh water; the Sea water, and the River water, Well-water, Rainwater, Snow-water, the Water in Baths, there is Waters of diverse wonderful operations; some Water is said to kindle a torch; some to make the Sheep's wool black that drink it. The Spa doth intoxicate the brain; some Waters are reported to be so cold, that they turn Leather-gloves, and balls into stone: I have seen Cheese, and Wood, and a Toadstoole turned to stone, I judge it came by such like water. In Boetia are springs that help memory; some waters make Women barren; one River is reported to be bitter and salt, thrice a day. In Arabia is a fountain which casteth up all heavy things put into it. In Phrygia are two Fountains, one makes men laugh, the other makes men cry: there is a river in Bythinia, which torments perjured persons being put into it; amongst us, some water will take Soap, and some will not: some water will make better drink than other. At Bath, the water springs always hot. In France is a river with the which a Scarlet is died, excelling other colours: the variety of Waters, requires a Volume. I only take an abridgement, and a taste, or touch.   

Sect. 3 Thirdly, of the usefulness of the water.  
FOr usefulness, it hath a priority above the other elements; it pierces the air and ascends by the Sun's exhalation, it devours the earth if it be not strongly kept in by banks; it quenches the fire, it hath great ability and therefore may be useful: it carries our ships, makes fertile our grounds, refresheth and nourisheth man and beast, fowls and fishes: the trees live by the water, the earth upholds them; a rose bush upheld in water without earth, brings both leaves and roses as some affirm: some creatures live by water, but none without it, most live without fire but none without water: men, beasts, trees, and corn, cannot continue without water: It washes, and cleanses, and cools, and refreshes: In peace, in war, in sickness, in health, in the house, in the field, always water is useful: In conclusion; no water, no humane life, no Commonwealth, no world.   

Fourthly, Resolves concerning water.  
Quest. 1 What are those waters above the firmament? Gen. 1.5.  
Answ. They be the waters in the clouds, above that firmament, where the fowls fly; called heaven, Psal. 148.4. how heaven is diversely taken in Scripture; read before page 176. as every part of the water is called water, so every part of the firmament is called by the name of the whole.  
Quest. 2 What may we observe concerning the sea?  
Answ. 1. God's bounty in storing it with fishes.  
2. His power in keeping it within his bounds.  
3. His providence, for commodities are in great ships, conveyed in great quantity and more speed, from one people to another, than could be by Camels or Horses, also the Lands are as Inns for seafaring men to refresh them.  
Quest. 3 How should they be qualified that go to sea?  
Answ. 1. To prepare for danger; for at sea be rocks, quicksands, pirates, tempests.  
2. To prepare for death, for there is but an inch or two always between it and them.  
3. To resolve to glorify God when they do see his great works.  
Quest. 4 What is the cause of the saltness of the sea?  
Answ. Some think it is caused by the Sun, that draweth from it all thin and sweet vapours, to make rain, leaving the rest as the settling or bottom: others say it takes a saltness from the earth where it runs; God hath made it salt, the means is hard to find.  
Quest. 5 What is the cause of the waters ebb and flowing?  
Answ. One opinion is, there be exhalations under the water that moves it two and fro: others say the Moon causes the tides and ebbs: we sooner find it is so, then how it is so: Reason is like the Sun, it discovers things under it, but darkens the things above it.  
Quest. 6 From whence have the Springs and Rivers their original?  
Answ. Some think from the air converted into water, they reason, in nature is no emptiness, and in caves and hollow places of the earth is air which by cold is resolved into water: they give an example of Marble pillars which sweat, before it raines; but this is not an argument convictive: the water that is on marble stones is not air transmutated; but rather exhalations of thin vapours which stick there, as the hoar frost sticks on men's beards and horses hairs by a conveyance invisible: a more solid infallible answer is that of Solomon, Ecles. 1.7. all the rivers run into the Sea, yet the Sea is not full; unto the place from which the rivers come they return and go: so than the sea, not the air, is the original of the springs: Solomon is to be preferred before Aristotle.  
Quest. 7 Why are some springs medicinable?  
Answ. God's goodness is such, he gives virtue to the creatures for man's good: the second air causes the waters come through diverse mines of the earth, and lick of them, and participate of them, and so become physical.  
Quest. 8 What is the cause of the hotness of baths?  
Answ. Some suppose there are burning minerals like Mount Aetna: others think there are mines of brimstone they pass through: others, the tumbling of waters beating one against the other makes them hot, we must be content to look à posteriori: God he knows a priori: let us be thankful for the effects, when we find not the cause.  
Quest. 9 Whether are the most excellent, the fishes in the water, or beasts on earth?  
Answ. In the general the beasts, for they have more perfect senses, converse more with men, are more docible, and serviceable.  
Quest. 10 Were fishes made of water only?  
Answ. It is probable the fishes were made of the four Elements, but the water was the most predominate, and the place of their habitation, generation and conservation.  
Quest. 11 Were the Birds created of the water?  
Answ. It is thought not of the thickest of the water, but the watery vapour, air and water is predominate in birds; fishes in the water, birds in the air have a resemblance.  
1. The elements they live in are clear and perspicuous.  
2. The bird flies very swiftly, so doth the fishes swim swiftly.  
3. The birds have wings and feathers, the fishes have sins and scales: The bird guides his flying with his tail, so doth the fish his swimming.  
4. There be some fishes make a prey of others and devour them, so is it with the birds.  
5. The birds that prey on others, do not multiply so fast as those preyed upon, so is it with fishes.  
Quest. 12 How are people compared to waters?  
Answ. In five particulars read page 131.  
Quest. 13 How is the word compared to waters?  
Answ. In six particulars read page 3.  
Quest. 14 How is the spirit compared to waters?  
Answ. 1. As water cleanseth from filthiness, so doth the Spirit of God. Ezek. 36.35. 2. Cor. 6.11. ye are washed, etc. by the Spirit.  
2. Water refresheth, judges 15.19. much more doth the Spirit revive and quicken our souls.  
3. Water cooleth us: so doth the Spirit in the time of tentation.  
4. Water makes fruitful: so doth the Spirit enable us to bring forth fruit to God.  
5. Those that have plenty of water, we judge them happy; so should we them that have God's Spirit.  
6. No water, no temporal life: so without the Holy Ghost no spiritual life.  
Quest. 14 How is he said never to thirst, that drinks of the water Christ gives? Joh. 4.14.  

Answ. 1. He shall never thirst out of an emptiness.  
2. He shall not thirst corruptly to satisfy his lusts.   
Quest. 15 Why is the sea called the red sea? Exod. 14.  
Answ. Some think because the mountains and cliffs, and sea banks are red: others say the original word Suph, signifies a Reed; abundance of Reed grow there: so is to be understood the Reedy sea.  
Quest. 16 What water is best, and most wholesome?  
Answ. The fresh water, that is most thin, pure, and freest from mixture, and which tastes of nothing but itself.  
Quest. 17 How is Baptism resembled to the Jsraelites passing through the Red sea?  
Answ. 1. The Israelites were, as it were, buried in the sea, yet arose at the shore: so in Baptism, we are as buried in sin, and rise to a new life.  
2. The Egyptians being drowned, could no more hurt the Israelites: so our sins in Baptism being pardoned, cannot prevail any more.  
3. The Baptised Israelites all of them entered not into Canaan: nor do all baptised Christians enter into heaven.  
4. In the overthrow of Pharaoh, they were delivered from bondage: so by Baptism we are delivered from the service of sin and Satan, and vow war against them.  
5. The Israelites after they passed through the sea, did feed on heavenly Manna: so Christians after baptism do partake of heavenly mysteries.  
6. As all the Israelites were baptised, 1 Cor. 10. so all Christians have but one baptism, Ephesians the fourth. So much of the waters.    

Of Fire.  
1. Of the diverse names of fire.  
2. Of fire properly so called.  
3. Of the qualities of fire.  
4. Of the improper fire: fire met aphoricall.  
5. Divers resolves concerning fire.  

Sect. 1 First, of diverse names given to fire.  
SOmetimes fire is attributed to God. Heb. 12.29. Our God is a consuming fire: so Christ in purging the elect, is like a purging fire, Mal. 3.2. and the holy Ghost is like fire, Matth, 3.11. and the word is as fire to perplex the carnal, Luke 12.49. and fire to try and examine men's doctrines, 1. Cor. 3.13. so afflictions are fire, Psal. 66.12. And fire is that which is made with combustible things, as wood, Acts 28.2, 3. and coals, Isai. 54.16. But all fire may be ranked to two heads: proper, or improper fire; fire natural, and fire metaphorical.   

Sect. 2 Secondly, of natural or proper fire.  

1. Fire is hid and secret.  
2. Fire appears always with another thing.  
3. Fire is always in motion and working.  
4. The fire it ascending upwards.   

The effects of fire are in the third Section.  
First, it gives light. Secondly, it gives heat. Thirdly, it consumes. Fourthly, it changes. Fifthly, it purifies.  
Again, fire  
Is not lessened by giving heat; it is increased by adding fuel; it pierces by degrees; it is never satisfied.   

First, fire is hid and secret.  
We see the earth and water distinctly: we feel the air, but the earth lies hid: it appears not of itself, we must take pains to get it, and care to look to it when we have it.   

Considerations.  
1. How is natural corruption like to fire? it lies hid: Little thought Hazael that there had been that wickenes in his heart, which after manifested itself. 2. King. 8.13.  
2. As the steel discovers the fire which lay hid in the flint, so do occasions bring forth the corruptions which like fire lay hid.   

For example,  
1. A man's preferment discovers what was in his heart: as we see in Saul and in Vzzia. 2. Chron. 26.  
2. Affliction discovers a man's heart. Isai. 8.21. Rev.  
3. A man's praises discovers him. Prov. 27.21.9.20, 21.  
4. Heresies discovers a man's corruptions that lay hid; he yields when the lovers of truth show themselves approved ones, 1. Cor. 11.19. Quos experientia docuerit esse fidei & pietatis sincerae.  
3. So is grace hid, and secret in the heart as faith, and love, and meekness, and patience: yea occasions manifests the same, as josephs' chastity appeared by his mistress tentation; and David's loyalty, when she cut off the lap of his master's garment, and would not kill him: we come to know the good and evil that is in ourselves and others by experience, and occasions will declare what grace, and what sin is in us.    

Secondly, Fire appears with another thing.  
The spark stays not, unless ye nourish it with tinder or touchwood, than Brimstone, or wood, or coal, or paper, or match, or straw, or turf, or some combustible thing must show it preserve, and continue it.  

Considerations.  
1. How doth grace manifest itself with that it works withal, like to the fire it comes from God, and is kindled in the heart; and then Grace is the fire and thoughts is as the fuel: Grace is the fire, and words is the fuel, Grace appears with duties of piety, works of righteousness and Mercy.  
2. That which appears with the fire, doth nourish it, and continue it: so Faith begets prayer, and prayer nourishes Faith: joy begets strength, and strength preserves joy: diligence it breeds assurance, and assurance nourishes diligence; faith begets works, and works confirm Faith, patience comes from hope, and hope prolongs patience, as fire breeds ashes, and ashes preserves fire.  
3. So sin appears as fire in the fuel: Ignorance appears in pride, and pride will not be informed, but be ignorant still.   

Thirdly.  
Fire is always in motion ever working like the clock wound up, and pulses which always beat: the fire ever goes forward, working on the fuel to turn it into his own nature.   

Consideration.  
So is Grace, ever operative, turning the subject where it is to his own nature: it ever provokes a man to read or pray, or fast, or work, or exhort, or comfort others, or reconcile them at odds. A man that hath Grace, is never idle, he is a busy Creature in his general calling, or his particular, or both, he will endeavour to spread truth, and oppose error, and mortify sin in himself, and stop sin, and bewail it in others, he is always in action, much in devotion.  
2. Sin in the unregenerate, is as fire ever in motion: In their beds they imagine mischief, being risen they act it, they are resolved to do evil, and act sin with a great delight. Pharaoh was a plotter against God's people, and Saul breathed out threats, and procures letters and takes a journey; men will break their sleep, and be at cost, and unwearied, and unsatisfied in the service of sin.   

In the fourth place.  
Fire ascends upwards, it being his natural motion, and disposition, so it ascends.  
1. Speedily, as soon as 'tis kindled.  
2. Strongly, because natural motion is strong.  
3. Constantly, natural motions are constant.  
4. Easily, without compulsion.  
5. If the flame be beaten down, or kept down, it breaks upward as soon as that is remooved that held it down, and strives all the time 'tis opposed and kept down.   

Considerations.  
1. What fit resemblance is between fire and true grace: Fire, the natural motion is upward; so Grace makes the Soul ascend upward, to seek the things above, Col. 3.1. and to make our Minds heavenly. Phil. 3.20.  
2. Fire hath a strong motion upward; so grace carries the soul to God with strength, Psal. 42.2. the soul thirsteth for God: and thirst is the strongest passion: In Act. 17.16. St. Paul's spirit was stirred for God, non poterat sustinere, he could not forbear: so grace stirs the heart upward to mind things above; it makes men spiritu ferventes, Rom. 12.11. fervent in spirit; as Christ was strong in the Spirit, Luke 1.80. hence Christians have deep sighs, strong cries within them, earnest groans and longing, strong and fervent prayers. Psal. 51. jam. 5.16.  
3. Fire hath a constant motion upward: so grace is always aspiring to the things above; when a man breaks off his sleep he awakes with God. Psalm 139.18. grace makes a man trust in God all the day, Psal. 25.5. to call upon God continually, Psal. 86.3. to set God always before us, Psal. 16.8. grace is thinking devising, contriving, desiring, questioning, seeking, and exercising itself about things above, things holy, heavenly, gracious and spiritual.  
4. Fire ascends easily without compulsion; so grace hath a propensity and facility to heavenly things: grace makes a man joyful to come to the house of God, Psal. 122.1. and willing to come to the assemblies: Ps. 110.3. a man comes with gladness, Philipians 1.4. here's with readiness, Acts. 10.33. his praises comes from his joy, Psalm 63.5. his alms for a cheerful mind, 2. Cor. 8.3. he is easy to be entreated, james 3.17. he is as ripe fruit soon shaken, as ripe corn soon threshed.  
5. If the flame be kept down, it ascends again as soon as that kept it down is removed. So grace may be suppressed, but take that away which keeps it down, it doth flame up again presently. Sin quelled grace in David, but his sin being pardoned, how did his grace's flame upward! what sweet prayers did he make to God? what holy Psalms did he indite: Tyranny, and tentation, and reproaches may seem to extinguish the graces of God's children, but they burn inwardly, Psal. 39.3. and there is a recourse to God. Jer. 20.9.12. and when they do get victory, enlargement, and liberty, than it is apparent the fire was kept in, but by violence, and they flame more than they did before; as the Smith's fire by his casting water on it, burns the more fervent.    

Sect. 3 Thirdly, Of the qualities and effects of fire.  
1. FIre gives light so saith the Prophet, Isay 50.11.  
2. Fire gives heat, so saith St. Mark, chap. 14. vers. 54.  
3. Fire consumes, Amos 2.1. Combusserit ossa, etc.  
4. Fire it changes, Psal. 68.2.  
5. Fire it purifies, Mal. 3.2.  
6. Fire increases by adding fuel.  
7. Fire is never satisfied, Prou. 30.16.  
8. It is not lessened by communicating heat.  
Fire gives light, so doth God's word: instruction is the light, shines from the Law, Proverb. 6.23. by preaching men receive light, Acts 26.18.  

Considerations.  
1. Light doth distinguish; so doth the word, by it we know what is good, and what is evil.  
2. Light is comfortable, so is the word, jer. 15.16.  
3. Light makes us walk safely, so doth the word; guide us in the ways of peace and safety.  
Fire gives heat, so doth God's spirit; he heats us with zeal and warms our affections.   

Considerations.  
1. Heat makes us joyful: a man that is warmed at the fire saith Aha, Isai. 44.16. so the comforts of God's spirit makes a man much refreshed, Psal. 94.19.  
2. Heat makes a man active, his benumednesse being removed; so God's people are active being cheered with the comforts of Gods holy spirit, the joy of the Lord is their strength. 
Nehem. 8.10.   
3. The fire giving heat, men press to it, and desire to be nigh it: so God's spirit working heat and comfort in our souls, 
Luke 11.13.  we should ever desire and much pray for it.  
Fire consumes all combustible matter it meets with, as wood, straw, coal, etc.   

Considerations.  
1. The curse of God consumes, Zach. 5.3.4. as the fire consumes two ways, either secretly by degrees, or violently and swiftly: so the curse is secret, as a moth and rottenness, Hos 5.12. or more violent and terrible as a Lion, or Lion's whelp, vers. 14.  
2. Fire consumes not only the house where it first kindles, but the next house to it, and if it be not quenched it reaches to many houses: so the curse of God reaches to a sinner, to his next heirs, yea if repentance do not come between, it reaches to the third and fourth generation.  
Fire changes; it turns the colour of that you put into it, it meltes the wax comes near it, it hardens the clay, it drives the moisture out of the paper or cloth that is held before it.  
As fire changes, so doth God's spirit, 2. Cor. 3.18.   

Considerations.  
1. In their condition, they were captives, 2. Tim. 2.14. now they have liberty, 2. Cor. 3.17. They were children of wrath, Ephes. 2.2. they be changed to be children of God, 1. john 3.1.  
2. They be changed in disposition, Isa. 11.6, 7, 8. they were enemies, Rom. 5.10. now are friends, joh. 15.14. they have a divine nature, 2. Pet. 1.4. and a new heart, and a new spirit Eze. 36.26.  
3. They be changed in conversation; the old companions they cry away from me▪ Psal. 119.115. they be changed in their speeches which were once rotten, Eph. 4.29. but now gracious, Col. 4.6. they are changed in their a●tions, they eschew evil and do good, they practice righteousness and do exercise mercy, they do perform duties of piety from an inward principle, from a new life infused into them, there is an universal change where God's spirit comes, savingly and effectually.  
5. Fire purifies, and purges, and seperats, the dross from the mettle.   

Considerations.  
1. As fire purges and purifies, so do afflictions; God hath his furnace in Zion, there is fiery trials to prove and to try the people of God, Psal. 66.10. 1. Pet. 4.12.  
2. As the fire is made according to the will of the goldsmith, so our afflictions are according to the will of God.  
3. As the time of the metals being in the fire is according to the wisdom of the goldsmith, so the time of our afflictions are according to the wisdom of God.  
4. When the mettle is melted and the dross taken away, than it comes forth more pure, so when our hearts are humbled, and our corruptions purged, than we come forth as gold. 
Job 23.10.   
6. Fire increases by adding of fuel.  
Addition breeds multiplication: the more fuel the greater is the fire.   

Considerations.  
1. So is it with covetousness and riches, as wealth comes in, covetousness increases, having hundreds the desires run after thousands, the desires are not quenched with money no more than fire is with fuel.  
2. Addition of graces are as the fuel: assurance of salvation as the fire; the more graces, the more assurance, by the joining grace to grace we make our calling and election sure. 
2. Pet. 1.   
3. Wicked men add ●o the people of God affliction and misery, this they do willingly, but by this means they add fuel to their felicity and glory, this they do unwillingly.  
7. Fire is never satisfied: yea may add till you be weary, fire still desires more.  
1. So is it with all earthly things, they do never satisfy the restless desire of man: the Bee flies from one flower to another, as unsatisfied: Solomon proved by experience, no full satisfaction in earthly things; like the fire we still desire more.  
8. Fire is not lessenned by communicating heat, nor have we the less by communicating of our gifts to others: wealth communicated to others lessenneth our store; but in heavenly graces it is otherwise: in heating others we are not the colder; in quickening others we are not the more dull: the Cock claps his wings, and awakes himself, he crows, and awakes others: The fire burns if that no body be near it, if you warm you, there is no diminishing: it burns, and heats, and doth good with advantage to us, and no dis-advantage to itself. So much of proper fire: next   

Sect. 4 Of improper fire; metaphorical fire.  
BY improper fire we may understand the metaphorical fire, that is like fire; or the extraordinary fire we read of, which doth differ from our material Fire.  
This is of two sorts: 

1. Supernal fire.  
2. Infernal fire.    
1. Supernal fire coming from above, and of these are two causes.  

1. From God's anger.  
2. From God's favour.   
1. From God's anger; so Fire came down from heaven on Sodom and Gomorrah, Gen. 19.24. Also on them that offered Incense in the conspiracy of Korah. Numb. 16.35. On the Captain and his fifty. 2. Kings 1.10.  
2. From God's favour: so Fire came down on the sacrifice of Solomon, 2. Chron. 7.1. and on the sacrifice of Eliah, 2. King. 18.38. Thus God shown his love and favour to these his servants by fire from heaven.  
2. Infernal fire is that which the damned do feel in hell, set forth in Scripture.  
1. For the greatness, there is fire and much wood: the Prophet speaks to our capacity. Isaiah 30.33.  
2. By the terribleness, it is a lake of fire, as St. john saith. Revel 21.15.  
3. The eternity of it is everlasting. Matth. 25.41.  
This fire ceaseth on the souls of men, it lays hold on spirits and hath  
1. Shame, for they shall be looked upon as spectacles of wrath to their infamy. Isaiah 66.24.  
2. This fire differs from fire on earth, and hath with it darkness and pain: our fire gives light and warmth.  
3. This fire hath with it indignation, and an exceeding vexation; for there is gnashing of teeth.  
4. Divines think there is horrible blasphemy, because of their torments.  
5. The company of the devils most fearful and terrible. And in this Fire  
1. Is no resistance, for now they suffer, Judas 7. and are bound hand and foot. Matth. 22.13.  
2. Is not the least mitigation. Luke 16.24, 25.  
3. There is a gnawing worm in the fire. Mar. 9.44.  
4. A senciblenesse of the torment. Luk 16.24.  
5. A knowledge that others be in joy. Luke 16.23.  
6. The torment is on the whole man, all the faculties of the soul, and all the parts of the body.   

The degrees of torment.  
1. According to the measure of wickedness committed. Matth. 23.14.  
2. According to the means of grace they despised. Matth. 11.24.    

Sect. 5 Fifthly, of diverse resolves concerning fire, both natural and divine: and of Meteors.  

First of them that are natural.  
Quest. 1 HOw many ways may fire be put out?  
Answ. First by spreading it abroad. Secondly, by withdrawing of the fuel. Thirdly, by throwing water on it.  
So our lust may be quenched; by separating of them, by taking away that which doth nourish them, by tears of repentance.  
Quest. 2 Why doth fire burn hottest in frosty weather?  
Answ. The extremity of the cold air provokes it to be more vehement.  
Quest. 3 Why doth Wine, and some strong waters burn and take fire?  
Answ. Because of the strongness, and clamminess, and fatness that is in it, it is combustible.  
Quest. 4 Why do men burn the ends of pales which they do put in the ground?  
Answ. That the moisture being expelled, the putrefacting part may remain the longer in the ground without rotting.  
Quest. 5 What is the cause of the continual fire that is on mount Aetna?  
Answ. The minerals of Brimstone, or some other combustible Oar; which quantity being great, the fire continues: thus the learned do think.  
Quest. 6 Quenching the hot Iron in the Smith's forge, why doth it ●isse and make a noise?  
Answ. First, sudden alterations breeds distemper in the very iron: Secondly, violent extremes do fight and make anoyse.  
Quest. 7 How may we prove the four elements in a fire-stick?  

Answ. 1. There is fire in the one end of the stick.  
2. There is water wooses out at the other end.  
3. There is air fumes out with the water.  
4. The stick burns to ashes, there is earth.   
Quest. 8 Why do children love to play with the Fire?  

Answ. 1. Because of the fineness of the colour.  
2. Because they want experience of the operation of it.   
Quest. 9 Why do english people make bonfires the fifth of every November?  
Answ. 1. That the Fire may be a lively remembrance of our deliverance from Popish Fire.  
2. That our children might ask the meaning, and be instructed in God's mercies to us.  
3. To daunt the enemy when they see us rejoicing, whom they rather would see weeping and mourning.  
4. We express outwardly what we have inwardly, the fire of zeal and thankfulness.  
5. The burning of the wood, shows how traitors shall burn in hell.  
6. We would teach them: we make fires, not to burn them, as they did us, but to give them light and warmth.  
Secondly, other resolves concerning metaphorical fire.  
Quest. 1 How is anger like to fire?  
Answ. 1. A little may grow to a great flame.  
2. Fire and anger be hurtful out of their proper places.  
3. Fire is dangerous near flax, and anger is dangerous where is provocations.  
4. Wisdom orders fire, so a wise man order his anger.  
5. Fire raked in ashes, stirring discovers it; so concealed anger, occasions do manifest it.  
6. There is likeness in the quenching of fire and anger.  
1. Fire is quenched by withdrawing fuel: so anger is appeased by removing that which doth nourish it.  
2. Fire is quenched by water, and anger is quenched by tears of humiliation.  
3. Houses on fire are helped by pulling down, so anger is cured by pulling down pride and high conceits.  
Quest. 2 How doth wickedness burn like fire?  
Answ. 1. One coal kindles another; so one wicked man doth infect another.  
2. Fire consumes; so doth wickedness consume all good in the soul, the strength of the body, the goods, the good name.  
3. Some sport with fire; some sport with sin.  
4. When fire gets mastery we are undone: so when sin gets dominion we perish.  
5. When a man sees fire in his house, too late, he cries desperately: so it is with sin at the death bed.  
6. Fire hath undone them that were very rich: so wickedness did undone the very Angels.  
7. If we espy fire very dangerous, if we can timely quench it, we do rejoice; so if we espy our sins, and timely repent, it abundantly comforts us.  
8. If a man be cried unto, his house is on fire, if he he stir not, he is like to perish: so if the Preacher cry out of the sin in man's soul, if he repent not, he perishes.  
9 If fire be almost put out, if it have matter it will revive again; so wickedness kerbed by law, education, shame, example, if not throughly mortified, it will revive again.  
10. If fire be blown, it is more furious: so if sin be provoked, furthered and animated, it is more furious; provoked lusts are strong.  
Quest. 3 How is jealousy like unto fire?  
Answ. 1. As fire is ever working, so jealousy is never at rest.  
2. Fire works on the least advantage, so doth jealousy.  
3. Fire blown, and added unto, is outrageous, so is jealousy, if it be stirred, and new matter added to it.  
4. Many times the neighbours are called to help quench fire: so often times the neighbours and the friends are called to appease the jealous party.  
5. Fire will except of no gifts, nor be entreated not to burn: so the jealous man will endure no ransom, though the gifts be augmented. Prov. 6.  
6. Fire lies sometimes invisible in the ashes: so jealousy lies secret hid in the heart.  
7. Fire burns those that touch it; so the jealous person is angry with those converse with them.  
8. A sure way to quench fire, is to cast on water, and take away the fuel: so to quench jealousy, the best way is to weep for them, and to give them no just occasion.  
9 If a man come with a handful of flax or straw to beat the fire, he increases it: so to come to the jealous party with passion, rough words, or threats, doth more enrage them.  
10. Put two fires together, they do burn the hotter; so put two jealous persons together, let them talk together, they strengthen each other.  
11. Fire sometimes burns where it should not: so the jealous person sometimes suspects were he should not.  
12. Fire welcomes that will increase it: so doth the jealous party welcome the tales and reports that increases jealousy.  
Quest. 4 What lessons may we learn from the fire which fell on Sodom?  
Answ. 1. That God is just as well as merciful.  
2. Strange sins bring strange punishments.  
3. The equity: they burned in lust first, and then were burned with fire.  
4. Voluptuous living hath a smarting conclusion.  
5. Universality of sins, brings universal destruction.  
6. Those which cannot abide to be reproved, must abide to be punished.  
7. We should take examples, lest we make examples.  
Quest. 5 How is God's word like to fire?  
Answ. 1. The fire gives light: so doth God's word. Psal. 19  
2. The fire gives heat; so doth the word.  
3. The fire in his place rejoices; so doth the word rightly applied. jer. 15. Job. 23.  
4. The fire consumes the combustible stuff; so the word consumes our sins and lusts.  
5. The fire changes some things, and draws some things to it; so doth the word change us, and win us, and turn us to his own likeness.  
Quest. 6 How are the judgements like fire?  
Answ. 1. Fire is terrible, when it is cried fire, fire; so God's judgements are terrible in the threats.  
2. Fire it impartial: so are Gods Judgements.  
3. Fire consumes; so do Gods judgements.  
4. Fire torments men; so do Gods judgements.  
5. The spoil that fire makes, is reported a fare off from the place: so God's judgements are heard of, and famous for report and record.  
6. When fire is cried, and kindled, men do remove their Goods, and cast water on their neighbour's houses, or fly away: so in the threatening and beginning of judgements, it is wisdom to pray, and to give alms, to lay up treasure in heaven: to weep for the sins and miseries of others, to the from the sins of the time, unto the name of God, to the throne of grace.  
7. When we see the flame a fare, we begin to bestir ourselves, so the judgements on neighbour nations should now awaken us.  
8. The mining sunder ground are least perceived, and yet most terrible, sudden, and inevitable: so inward spiritual judgements are least perceived, and most dangerous.  
9 As those that kindled the fire are worthy of our hatred, and those that quenched it are worthy of our love: so the wicked that procure Gods judgements are worthy of most hatred, and the godly that preserve us from them, or by their prayers remove them, deserve most love.     

Of Meteors.  
1. Of the names of Meteors.  
2. Of the matter whereof they are produced.  
3. Of the time when they do appear.  
4. Of the various forms and shapes of them.  
5. Of the place where they are.  

Sect. 1 First, of the names of Meteors.  
A Meteor is taken more largely, or more strictly. Largely, all vapours, exhalations, clouds, winds, tempests, hail, snow, are Meteors: Meteora is, first, things engendered. Secondly, in the air. Thirdly, unperfect things engendered imperfectly in the air: strictly, it is either from vapours arising from the water, or exhalations from the earth, or both; so growing hard and clammy, are called Meteors in the air.   

Sect. 2 Secondly, of the matter of them.  
FIrst negatively, of what they are not. Secondly, affirmatively, of what they be.   

Negatively.  
They are not of fire, nor of air, and so are of unperfect mixture: for the perfect bodies are either simple, compounded of the four elements. The Meteors are not of fire, for the fire consumes them, and doth not produce them: the fire, (I mean the elementary fire) is so thin, it cannot be altered and made thinner: if the fire were thicker, it would become hot air: neither are Meteors made of air: for if air were made thinner, it would turn to fire: the exhalation than is not from air nor fire.   

Affirmatively.  
Meteors have their production from the Waters and Earth: from the waters do arise moist vapours, from the Earth arise exhalations more hot and dry, and are more thin, and pierce the Air, ascending up more free than Vapours to the place where they are fired and consumed, and 'tis probable that Meteors are rather exhalations than Vapours. As there be seen some at Sea: it may be they arise from vapours, or from some Isles of the Sea; or exhalations may be drawn from Fleets of ships, and great Navies, this is but conjectures, we must leave many causes in nature, to the God of Nature, who only knows them.   

Sect. 3 Thirdly, the time when Meteors appear.  
NOt in the heat of Summer, for then the Sun is strong on the earth in his heat, and consumes the matter whereof the Meteors are form. Not in the deep of Winter, for then the Sun is so fare distant, that 'tis not so operative to raise the exhalations up into the Air. But the Spring and Autumn is the ordinary time. As for the Star that did lead to Christ in the deep of winter, it may be the Country is temperate, or it was an extraordinary Meteor or Star for special use. God can throw the reines on nature's neck, yet keeps the bridle in his mouth; he can work by secondary means, and without them.   

Sect. 4 Fourthly, of the various forms and shapes.  
THe forms of Meteors are according to the quantity or quality: if the quantity be very great, it is not carried up to the upper Region of the Air, when the grossness and heaviness is the quality of it; but if the quantity be great, and the quality be thin and light, it goes to the upper Region, and there is fired. And to prove that great quantity is exhaled up in the Meteor, it appears in some Comets or blazing Stars, which continue many days after they be fired, before they be consumed, which argues there was a great quantity that lasted so long.   

Sect. 5 Fifthly, of the place of Meteors.  
THe place is to be considered two ways. First, the place of their production. Secondly, whither they ascend.  
1. The place of their production is not fare North, for that is too cold: nor yet in the South, for there the Sun beams are too hot; but that part of the earth which is like the Spring and Autumn, all the year there are most Meteors: Under the Equinoctial line are none, nor in the two extremes, but in the temperate Climate there they arise.  
2. The place whither they ascend, 'tis to the upper Region, for the middle Region wanting the reflection of the Sun beams, is extreme cold. In the lower Region is Frosts and Mists, in the middle Region, Clouds and rain, in the upper Region Comets and blazing stars.   

Conclusions applicatory.  
An Hypocrite is like unto a Meteor. First, a Meteor is raised from the Earth, yet is not earth: So an Hypocrite is raised in the Church, yet is not of the Church: They went out from us, saith St. john, but are not of us; he is not of the true Church of Christ's mystical body.  
2. A Meteor hath an ascent, yet is not heavenly; so an Hypocrite may be advanced, yet not of an heavenly disposition.  
3. An Hypocrite may make more show than a true Christian: as a meteor may blaze more for a time, than a fixed star.  
4. A Meteor is after his advancement burned; so is an Hypocrite his end is to be burned.  
5. A Meteor rises not under the Equinoctial line, nor in the hot south; nor in the cold north: nor doth an Hypocrite grow where is the feeling of God's presence, nor where is the heat of true zeal and fervent devotion, nor yet in the cold, among Pagens, Heathens, and Infidels.  
6. There be diverse forms of Meteors, some round, some streaming, like Pyramids: so some Hypocrites go round like the Mill-horse, still the same, and are as the spider still in their cicular motion; some are streaming, like jehu and Demas: so long as the clammy matter of worldly hopes last and then go out; some are great below and narrow above, large toward the world, and little toward heaven; like to Pyramids.  
7. Some Meteors are thin, and are soon fired and consumed, some more full of matter, and endure longer, some are fearful to behold: so some Hypocrites are soon discovered; some are longer in their professions: others are terrible in their deaths. So much of Meteors.    

Of the Winds.  
1. Of the generation of the winds.  
2. Of the diversity of Winds.  
3. Of the usefulness of them.  
4. Of the strength of the wind.  
5. Resolves concerning the wind.  

Sect. 1 First, of the generation of the Winds.  
SOme Naturalists have guessed at three causes: First, that the Sun draws up thin vapours and exhalations, they falling down by violence turn to winds. Secondly, some think the air being penned up in vaults and caves of the earth, having a vent do break out, and so spread in winds, blowing on the earth. Thirdly, some hold, certain vapours meeting together from between the mountains, coming from the crannies of the earth, are the winds: some to all this think, there is a soft moving of the air, yet it is not wind, but a cool vapour.  
But he that made them tells us a better doctrine, joh. 3. thou knowest not from whence it cometh: we must deny our curiosity, and submit to the verity: No man knows from whence the winds do come; this is a lawful ignorance.   

Sect. 2 Secondly, of the diversity of winds.  
THe East wind is hot and dry, of the fiery nature.  
The West wind cold and moist of the watery nature.  
The South wind hot and moist.  
The North wind cold and dry.  
The winds between these are qualified; of the several tempers whereof they do participate.   

Sect. 3 Thirdly, of the usefulness of the Winds.  
1. They carry the Clouds, and bring us Rain.  
2. They clear the Air, for our health of body.  
3. They cause our ships to fetch Commodities.  
4. They make our Mills to grind our Corne.  
5. They cool the Air in the Summer's heat.  
6. Without the Winds nothing would grow or prosper. Reuel. 7.1.3.   

Sect. 4 Fourthly, of the strength of the Wind.  
1. The Winds do raise the mighty waves of the Sea. jonah 1.4. Psal. 107.25.26.  
2. The winds have blown down houses, job 1.19.  
3. The Winds rend the Mountains, and breaks the Rocks. 1. Kings 19.11. And experience proves the winds have carried away ricks of Corn and Hay; rooted up and torn great trees. The fierce winds moves the great ships. james 3.4.   

Sect. 5 Fifthly, resolves concerning the Wind.  
Quest. 1 Which is the most notable and famous Wind?  
Answ. The East-wind: of which the Scripture speaks, how it hath been God's instrument diverse times for famous uses.  
1. An East-wind divided or dried the Red-sea. Exod. 14. ver. 21.  
2. An East-wind brought the Grasshoppers on Egypt. Exodus. 10.13.  
3. An East-wind perplexed jonah. jonah 4.8.  
4. An East-wind broke the ships. Psalm. 48.7. The East-wind is, urentem, ventum, a searing Wind; and is said to blast. Gen. 41.6. to scatter. jere. 18.17. The East-wind is hurtful to the fruits, trees, and leaves. Mr. Calvin on Isaiah the 27.8.  
Quest. 2 How is the Spirit of God and the Wind alike?  
Answ. 1. The Wind is powerful and strong, so is the spirit of God.  
2. The Wind sweetly cools and refreshes our bodies in the heat of Summer: so the spirit doth sweetly refresh and comfort our souls in the heat of tentations & afflictions.  
3. When men fast, then there increases wind in their stomaches; and when men fast the spirit of God increases in their souls.  
4. Without the wind nothing can grow and prosper: so without the spirit, nothing can prosper concerning our salvation.  
5. The wind is on the Sea and Land, with a kind of ubiquity; so the spirit is every where, being truly omnipresent.  
6. The wind is invisible, and cannot be seen: so is the spirit of God invisible,  
7. By the effects we conclude, the wind hath blown, and we do feel it sensibly to blow. So by effects we know the spirit of God hath been working, and we feel his holy motions and consolations.  
8. We cannot command the Wind to come, nor hold it always with us at our pleasure, nor can we obtain the motions of the Spirit when we will, nor retain them at our pleasure.   

The disparity between the Wind and the Spirit.  
1. The Wind is a creature, the Spirit is a Creator.  
2. The wind is an unreasonable creature, the Spirit is the Donor of reason to the creature.  
3. The wind is always limited in his proper sphere: the Spirit is unlimited, and fills Heaven and earth.  
4. The wind blows equally on all, both good and bad; but the spirit of God blows on the Elect, and makes a difference.  
5. The winds blow and often do harm, where the spirit comes, he always doth good.  
6. Satan hath been permitted to raise the wind. job. 1. but was never permitted to give the good spirit.  
7. Wind in the body makes men sick. But the spirit in the soul makes men well.  
8. The most favourable winds can bring but to a temporal haven, the blasts of God's spirit brings to a blessed Heaven.  
9 When the Winds blow strong, it hinders men in their journey; but when the Spirit moves strong, we make the more speed, and with the more comfort and less trouble.  
Quest. 3 Why did the Poets call Aeolus the King of the winds?  
Answ. Because the winds did arise about the Aelion Lands, whereof he was the King: they saw the place where the winds arose, but looked not up to him that raised them.  
Quest. 4 Why did the Jtalians make a God of the Wind, and dedcate a Temple to it?  
Answ. Because when Sigismond had prepared a mighty Navy to invade Italy, a strong North wind tore and sunk his ships, and dispersed his army, than the Jtalians made of the wind a God, being ignorant that there is a Creator of the winds, Amos the fourth the last verse. The Wine is but a creature.  
Quest. 5 How differs the Whirlwind from other winds?  
In three particulars.  
Answ. 1. Other winds are single for kind; but the Whirlwind is plural, two winds are involved together.  
Secondly, other winds spread abroad: the Whirlwind hath a circular-like motion, it holds together and runs round.  
Thirdly, other winds do continue longer in motion: the Whirlwind parts asunder, and is sooner dissolved.  
Quest. 6 What thoughts are we to have, when we do think on the wind or feel it?  
Answ. Such as these, or the like.  
1. To think of God's goodness, which now opens his treasures, and sends forth the winds to us.  
2. I should have thoughts of obedience; for the winds obey Christ.  
3. I must believe more than I see: I cannot see God, nor Angels, nor my own soul, nor the Wind, yet believe all this to be.  
4. I may think of my mortality; for my life is as the wind that passes away. Psalm the one hundred and third.  
5. I should desire the Spirit of God; which as the wind blows where it listeth, to blow on my soul, that I may be truly regenerated, and so flourishing in grace, that I may be as a garden. john 3. Cant. 4.16.  
Quest. 7 How are wicked men like the wind?  
Answ. 1. In their rage and malice: the blast of the mighty is as a storm. Isaiah Chapt. the twenty fifth, verse the fourth.  
2. In their mutability, the winds are variable and inconstant; so are wicked men in their words, Psalm 5.9. in their deeds, therefore compared to a broken tooth, or sliding foot; and we are forewarned not to put confidence in them. Mich. 7.  
3. The winds are in all parts wheresoever we go, and the wicked walk on every side, and are in all places. Psal. 12.8.  
Quest. 8 How are the wicked like a storm in their malice and persecutions?  
Answ. 1. A storm comes of winds and water, two contrary elements: so wicked men are sometimes differing among themselves, yet join both against the godly: Manasses against Ephraim, Ephraim against Manasses, both against judah. Isaiah Chapter the ninth, verse twenty one.  
2. A storm comes often times in secret when men are asleep: so wicked men come on the godly at unawares. Psal. 11.2.  
3. The storm comes to spoil and undo men: so the wicked will spoil and undo the godly; as saith the Prophet, they will undo a man and his heritage.  
4. The storm doth wet, but not wound us: so the persecutions of the wicked do wet our cheeks with tears, but hurt not our souls.  
5. The storm is not in all places, nor lasts always; nor is the rage of the wicked on all persons, nor all times, Revel. 2.10. Satan shall put some of you in prison, some, not all, and ye shall have tribulation ten days, not always, the time is limited.  
Quest. 9 Why are the godly resembled to a garden, and the Spirit to the North and South wind? Cant. 4.16.  
Answ. 1. As in a pleasant garden, that with sweet gales of wind hath prospered, there men do take pleasure to walk; so Christ takes delight to be among his gracious people.  
2. In such a garden is variety of herbs, and flowers, fruits, and spices: so in the people of God are variety of gifts and graces.  
3. Such gardens are fenced and walled: so God's people are protected and defended.  
4. Such gardens are weeded and watered: so God's people are purged and instructed.  
5. In such gardens is beautiful order: so it is with God's people in their several places, they performing several duties, meddling each Christian with their own business, are in a beautiful order.  
6. As such a Garden seems dead in winter, yet there is life at the roots: so God's people do seem dead in afflictions, yet there is grace in their hearts.  
7. The garden is the most beloved plot of ground, though the owner have much land: so the people of God are beloved above others, though all the earth be the Lords.  
8. A blind man, and one that cannot smell, hath small felicity in such a garden: so those Satan hath blinded, and those that have no spiritual savour, do find small comfort or felicity in the company of the go●ly, though they be excellent in graces, and the gales of the holy Spirit, as the North and South wind hath blown upon them.  
Thus having gone thorough with some digressions and many imperfections: the Heavens, the Sun, the light before the Sun, the Moon, the Stars, the Air, the Clouds, the Rainbow, the Rain, the Earth, the Water, the Fire, the Winds. I here make an end of these Meditations, and conclude the few leaves ensuing with Meditations of Man: in whom is the Compendium of all the rest: he hath matter and substance with the Heavens, reason with the Angels, light with the Sun, a parcel out of the earth, sense with beasts, growth with trees, (I had almost forgot) sin with Devils.   

The Exordium.  
ALl our thoughts can reach unto, may be considered in two heads: The Creator, and the creatures; The Creator is known to us in his Essence and his Attributes; the creatures are two ways considered, invisible and visible: the invisible two ways, either the habitation or the inhabitants: the habitation express two ways, made though without hands, and glorious; the glory express two ways in the perfection, and perpetuity: the perfection two ways, freedom from all evil, the presence of all good.  
The Inhabitants considered two fold, the Angels, and Saints; the Angels considered two ways, in their Nature and office: their Nature considered two ways, in the purity and celerity: their purity is considered, derivately and comparatively: their office is two fold, to praise GOD to do service to the Elect; their praises are these two ways considered, as 'tis sincere, and perpetual: their service to the Elect is unseen, and certain.  
Again the Angels are considered in their number, their number is known to GOD, unknown to Man: the Saints are considered in their Souls there, in their bodies here in the grave, only two excepted, Henoch and Elias, whose bodies are in Heaven before, as types of Christ, as evidences of the Resurrection. The visible creatures are two fold, the Heavens, and the Earth: the Heavens are two ways considered in their spheres and orbs, or in other phrases the Heavens, and their ornaments: the Heavens are considered, as out-spread and firm: the orbs are two fold, the Sun, and the Planets: the Sun is considered in his light and swiftness; in his light is two things as 'tis the fountain, and as 'tis communicated: the Moon is considered in her mutation and blemishes: the Stars are set forth in multitude, and glory. The Earth is considered singly or coniunctively; coniunctively by a Synecdoche, as 'tis land, and water, making one globe. The waters are considered in the Sea, in the Rivers: the Sea is considered in his bounds, in his motion: the motion is considered in the flowing, and ebbing, the bounds are considered in the stability, and perpetuity. The Earth is singly considered in the substance, and dependence: the dependence on God's power, in the Air: the substance in the massiness, and riches: the riches latente or patente: the patente invegatives or the sensitives: the sensitives have life, and feeling: the vegatives are part in the earth, part above the earth: the creatures do one serve another, and all serve Man: Man consists of a Soul, and a body: the Soul is distinct, and immortal, the body hath senses, and members: the Soul hath substance, and faculties: the substance is spiritual, and invisible: the body hath generation, and corruption. So much of the Exordium, beginning at God, ending with Man. The Meditations follow: 

1. What the Soul is.  
2. How it was created.  
3. Of the Conjunction with the body.  
4. Of the immortality of the Soul.  
5. The difference of immortal, and eternal.  
6. Of the life, and death of the Soul.     

A Conclusion concerning God's Image on the Soul, explained by Resolves.  

1. Concerning Images what they be.  
2. What the Image of GOD is.  
3. How Adam was made after God's Image.  
4. Whether this Image still remains.  
5. In whom this Image is repaired.  
6. Reflections applicatory from the former heads.    

Section. 1 First what the Soul is.  
IT is a spiritual Distinct invisible substance, spiritual opposed to that is corporal: It is Distinct, and hath a being and existence being separated and departed from the body. It had an entrance, and hath a return, Ecclesiastes 12.7. It being a Spirit, therefore is invisible. This quick, nimble, apprehensive, very active stirring, working. It hath being and faculties, some superior, as the understanding and mind; some inferior, as the desires and affections. The former rule, the later obey; the former contrive, the later do act. The understanding is as the King, the will, the Lord Maior; the memory, the Recorder; reason and discourse, as the Sheriffs; determination, as the Aldermen: Conscience, as the Sergeant; Devotion, as the Divine; the Affections, as the Commons: in this City of the Soul of Man.   

Section. 2 Secondly, how the Soul was created.  
There was the Creating of Adam's Soul, and our Souls: How Adam came by his Soul we know; how we come, by our Souls; for the manner we know not: adam's Souls was by inspiration, Gen. 2.7. Spiration and Reason differs Adam's Soul, and makes a distinction from the Soul of other creatures, which is only in the blood: we come by our Souls, some think, by participation; as one candle doth light another; by generation, a man beget a man compleat●: some think our Souls come by infusion by a particular inspiration; when the child first quickens in the womb: but this is certain, no man knows the way of the Spirit, Eccles. 11.5. when all is imagined, little is concluded concerning this question.   

Section. 3 Thirdly, of the Conjunction of the Soul with the body.  
GOD made three sorts of Creatures in the beginning, Spirits without bodies, as Angels; Bodies without immortal Spirits, as beasts, fowls, and fishes; Bodies and immortal Spirits, having a joining together, as men. There is a Divine Conjunction of the Deity to CHRIST'S Humanity, a matrimonial Conjunction between man and wife, a mystical Conjunction between Christ and the Faithful, a personal Conjunction between the Soul, and Body.   

This Conjunction.  

1. Is a Conjunction of contraries, as flesh and Spirit.  
2. Such a Conjunction as may be separated by death.  
3. After the day of Judgement, this shall be eternal.  
4. In this Conjunction there is a fellow feeling, a simpathizing: The passions alter the looks and visage, the sensible pains affect the Soul.  
5. The more Noble is to rule, the inferior to obey; Reason (not appetite or sense) should govern.    

Section. 4 Fourthly, of the Immortality of the Soul.  
GOD hath immortality, 1 Tim. 1.17. he hath it essensually, independantly; we have it by derivation, by donation: GOD hath made our Souls immortal, and our Bodies though subject to corruption, yet by Divine ordination shall be immortal after the Resurrection.   

Arguments of the Souls Immortality.  
1. The Father of our Spirits is immortal, Heb. 12.9. he is the GOD of the Spirits of all flesh, Num. 16. yea the Father of our Spirits, and by immortality, our Souls ressemble the Father of them.  
2. The operation of the Soul shows it hath more than mortality. The Soul acts, and flieth beyond the power of our senses: It flies from East to West suddenly; It passes over the Seas, it calculates the course of the Sun, Moon, and Stars. The Soul discourseth of things past, and forseeth things to come: In hard matters the Soul first doubteth, then deliberates, then chooseth, the Soul passeth through humane actions; defining, dividing, compounding, dissolving: the Soul pierceth the skies, and conceives of GOD, and of his Angels to be immortal Essences, thus the Soul conceives of immortal things, strives for immortal rewards, fears immortal punishment.  
3. The vigour, strength, and duration of the Soul proves it immortal, age, and sickness do weaken the body; yet the Soul hath life and vigour, the Soul wants manifestation: in children old-men, and madmen, drunken-men, and men a sleep: the Sun is the same though the clouds do hinder the shining, the Soul is the same, and as an able workman, whose instruments be weak or out of order, or broken.  
4. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in Latin Spiritus, proves the Immortality of the Soul; for Soul and Spirit are promiscuously taken one for the other: john 13.21. Turbatus est Spiritus, john 12.27. Nunc anima mea turbata est: In the first Text, he was troubled in Spirit; in the last Text, he was troubled in Soul: a spirit is immortal, so is the soul.  
5. The soul is not derived out of any matter, which is the root of corruption; so Angels, and the souls of men are not made of composition of the Elements; so are immortal, and not subject to dissolution.  
6. The last and least Argument is the Testimony of Heathen men: Solon saith the soul is an incorruptible substance, apt to receive joy or pain here and else where: Plato saith: Though the body die, the Soul dieth not. Socrates saith, The Soul that followeth Virtue, shall see God. Anaxaxchus put to death with Iron hammers, saith: Knock hard the flesh, and bones; but Anaxaxchus thou canst not hurt.   

Section. 5 Fifthly, the Difference of Immortal, and Eternal.  
Immortal is opposed to death, Eternal is opposed to time: Immortal hath respect to being without limitation of time, Eternal respects no time, persons, nor things: there would be eternity, were there no persons, things, nor time. Immortal is more noble than Eternal; for the Angels, and souls of men are nearer GOD bearing his Image: Eternity is a  Ocean without measure or limitation.  
The Immortals do dwell in Eternity at last, as the Inhabitants in the house.   

Section. 6 Sixthly, of the life, and death of the Soul.  
First of the life of the soul here consider, 1. What life is. 2. The several kinds of life. Life is a power to move, and to act; In the Creator 'tis an essential, perfect, single, Divine, being there is the fountain: man had his life at the first by spiration: Gen. 2.7. called breath of lives, for the several faculties 'tis in, or the several operations or degrees.  
There are three degrees of life, in the womb, in the world, in heaven; the life in the womb is secret, the life in the world is active, the life in heaven is contemplative, a life of vision.  
The life in the womb is secret, in the conveyance, and in the continuance: In the conveyance, Eccles. 11.5. Thou knowest not the way of the Spirit. In the continuance, being nourished by the Navel, and preserved by a Divine Providence rather to be admired than disputed.  
2. The kinds of life are three, a life of Nature, a life of Grace, a life of Glory: The life of Nature is in such things as the strength of Nature can act, all attain not to the like operations, nor the same man is all times alike; one man excels another, and the same man in time he doth excel his former actions: some have attained to a great knowledge of the heavenly sphares and orbs: some to the knowledge of the terrestrial globe, finding out the minerals that lay hid, and the Nature of the Creatures that do live, and grow on the earth: man hath divided the world into four parts, for distinction of Countries, and people; some attain to Arithmetic, some are Musical, man hath found out writing, printing, Martial discipline, Navigation, policy in Government, curious Arts, physic, Rhetoric, Logic, much variety for the being, and well being of humane life.   

The life of Grace is a spiritual life, which only the regenerate do attain unto:  

1. Consider how it is communicated.  
2. How it is manifested.  
3. How it is preserved.   
First, how it is communicated: Christ is the original of light, and life, john 1.9. He is the way, the truth, and the life. John 14.6. He is the Resurrection, and the life. John 11.25. He is a quickening Spirit. 1 Cor. 15.45. Giving life to his members. This life is called spiritual life: 

1. Because the Spirit of God works it.  
2. Because the carnal man knows it not, 'tis the spiritual man hath spiritual life.  
3. 'tis employed in spiritual things, spiritual motions, spiritual words, and actions.    
Secondly, how 'tis manifested:  
1. By prayers, desires, long after God; where is breath, there is life.  
2. By sense of sin, to feel Idle thoughts, indisposedness to duties, etc. there is life; for where is sense, and feeling, there is life.  
3. Affections against sin, and for GOD argues life; for where is heat, is life.  
4. To do good works, works of mercy, works of piety, works of mortification; argues life, for where is motion, and action, there is life.  
Thirdly, how spiritual life is preserved.  
1. By a good diet, we must strive for appetite, and for food: labour, and salt things, and sharp things brings appetite: we must exercise ourselves in the Law, and apply the curses and the threatenings home to the soul; this will make us to hunger for Christ, for mercy, and grace: then labour for nourishment; the word preached and read, the Sacraments, and prayer, and conference, and meditation are spiritual nourishments to preserve spiritual life.  
2. Life is preserved by exercise, we should put forth our habilities in duties, as in God's sight, and for God's Glory, here stirring is for soul's health.  
3. Life is preserved by Physic.  
1. There is preventing Physic, to remember God's Presence, God's Law, the great account, the mercies we enjoy, the example of Christ; these means keeps us from sinful diseases.  
2. There purging Physic, true sorrow, free Confession, humiliation, prayer, turning to God.  
3. There is restoring Physic to embrace the tender of mercy, the promise of grace, to lay hold on the blood of Christ, to ponder what is God's sweet Nature, what GOD hath been to others, what he hath been to us formerly, what he is to us at this present, what a sweet Mediator we have at the right hand of GOD: this may restore us.  
In the third place, as there is a life of Nature, and a life of Grace; so there is for the soul a life of Glory.  

1. There is an eternal life of Glory.  
2. The felicity of that life.   
That there is an eternal life, 'tis plain, Mark 10.30. In the world to come eternal life: john 3.16. Whosoever believes, shall have everlasting life. Eternal life is four and twenty times to be read in the New Testament, besides the other names of heavenly Glory, heavenly inheritance, etc.  
The Arguments to prove an eternal life.  
1. Other ways the Scriptures would be false, which do so manifestly reveal it unto us.  
2. Else we lose an Article of our Creed.  
3. The very heathens have guessed at it.  
4. Else the Saints of all people were most miserable. 
1 Cor. 15.19.    

The Felicity of that life.  
1. 'tis a life of Glory, in a Kingdom of Glory, with the God of Glory.  
2. 'tis a life of pleasure: Psalm 16.11. There is sweetness with our Glory, than they that mourned, here shall laugh: those that fasted, shall feast: and them imprisoned, shallbe enlarged.  
3. 'tis a life of triumph, there be palms in their hands, in token of victory: then the poor child of God, that is now militant, shall triumph.  
4. 'tis a life of safety, there no thief can come to rob, no enemy to assault, no Devil to tempt; there shall be no arrest, no suit, nor accusation against us.  
5. A life of love, Love is the Law of the Kingdom, every one is glad of another's felicity; so the joy is mixed, and enlarged: they so abounding in love one to another, and all to the Lord.  
6. 'tis a spiritual life glorified, there is no thirst, nor weariness, or lumpishness.  
7. 'tis a life of knowledge, Ignorance is expelled, we know here in part; but then we shall know in perfection.  
8. 'tis a life of praises, than prayers cease, but praises never cease; we shall do it for ever with spiritualness, and liveliness; and again we sound forth the praises of God, and again, and again, with infinite sweetness.  
9 'tis a life of Communion with Christ, and the Angels, and all the Elect: we shallbe all of one mind, none shall separate from this assembly; nor one profane man be admitted.  
10. 'tis a life of Satisfaction, we shall say, Lord I have enough, Lord I am full, I am satisfied, richly rewarded; here we ever want something, but that life knows want of nothing.   

Of the death of the Soul.  

1. What Death is.  
2. How the Soul can be said to die.  
3. The cause of death.  
4. The signs of death.   
First, what death is, Pliny calls it ruin. Horace, the last line of things. Some call death a dissolution or departing: sometimes 'tis afflictions, 2 Cor. 1.10. Who delivered us from so great a death: sometimes 'tis a dangerous thing, 2 Kings 4.40. Death is in the pot.  
Death is the separating the Soul from the body, Heb. 9.27 our living out of God's favour, and without the Word of God, is the shadow of death. The separation of the Soul from the body, is bodily death: the separation of grace from the Soul, is spiritual death: the separation of the Soul, and body from God and Glory is eternal death.  
Secondly, how the Soul can be said to dye: It dyeth not in respect of existence, and being; but relatively, in respect of God's Grace and favour, as the body being dead, there is ears, and eyes, and hands, and feet; but without life, so it is a carcase, till life be put into it, being void of motion: so the Soul hath understanding, memory, will, and affections; yet is dead by Nature, having no spiritual motion, hence 'tis said, Men are dead in trespasses and sins; Ephes. 2.1. Let the dead bury their dead, Matth. 8.22. This thy brother was dead, Luke 15.31. She that liveth in pleasure, is dead while she liveth, 1 Tim. 5.6.  
Thirdly, the cause of death is sin, there was an immortal, lively estate in man's innocence: Death was threatened as a punishment, and was accomplished when man had sinned: Adam stood or fell for himself, and his Posterity, as Levy paid Tithes in Abraham: Heb. 7.9. So we sinned in Adam, being in his loins, so death went over all men in as much as all men have sinned, Romans 5.12.  
Fourthly, the signs and marks of death.  
1. Where a dead body is there in time, is rottenness, so 'tis with the dead soul, Psalm 53.3. All are corrupted, that is loathsome and stinking: Ainsworth.  
2. Where death is, there is insensibleness: So the Souls, dead in sin are past feeling, Ephes. 4.19. They are so senseless, they feel nothing, though the foundations of the earth be remooved, Psal. 82.5. They in greatest danger be, as the drunkard asleep on the top of the m●st, Pro. 23.34.  
3. Where men are dead, they feed not; present to them the daintiest dish, they taste not of it: so men that are dead in sin, feed not on Christ the heavenly Manna, nor on the word, the food of their Souls, if wisdom make her feast, and prepare her dainties, the living are her guests, the dead in sin hear not her invitations, not come to her house, nor eat with her at her table.   

Of God's Image on the Soul, resolving:  
First, what an Image is.  

2. What the Image of GOD is.  
3. How Adam was made after God's Image.  
4. Whether this Image still doth remain.  
5. In whom 'tis repaired.   
First, what an Image is: It is not only a resemblance, for the Sun resembles God in light and brightness, but yet the Sun is not an Image of GOD, an Image is a likeness, form, shape and similitude: Gen. 1.26. Let us make man in our Image. Exodus 20.4. Thou shalt not make any graven Image, nor the likeness. The Image is substantial, so Adam begat Seth in his likeness, Gen. 5.3. So Christ is the substantial Image of his Father, Coloss. 1.15. Heb. 1.3. Or an Image is artificial, Matth. 22.20. Whose Image is this, saith Christ. By Art Images are melted, graven, carved, painted: or an Image is spiritually taken: Ephesians 4.24. This Image is Holiness and Righteousness.   

Secondly, what the Image of GOD is.  
No corporal likeness is God's Image, for he is a Spirit of infinite perfection, the Image of God is Knowledge, Goodness, Sovereignty, Righteousness, Immortality, Blessedness, etc.   

Thirdly, how Adam was made after God's Image.  
1. He was made Good, Gen. 1 3. Simply good, without mixture of evil.  
2. He was made in Knowledge, Col. 3.10. He knew God, and the Creatures after an excellent manner, and gave the Creatures suitable names. Gen. 2.19.  
3. He was created Holy, Ephes. 4.24. free from all sin, set apart for God.  
So fourthly, He was made Righteous, Eccles. 7.3. being conformable to the will of his Creator, fit to conceive a right of things in his mind, fit to will righteousness, to remember righteousness, to love righteousness, to speak righteousness, and to do it.  
5. He was made Glorious, having these admirable endowments shining in his Soul, and his body, without infirmity or deformity; strong, nimble, active, healthy.  
6. He was Immortal, heat, and cold, moisture and drought, were (as I take it) perfectly compounded: fire and water, air and earth so curiously mixed, and so tempered by the Lord of the Artistes, that man was not in this estate capable of sickness, sorrow, pain, or death.  
7. He was Lord over God's works, and bore the Image of God in superiority, Psalm 8. Thus was man every way happy, resembling the blessed God: the favour of his Lord shined upon him, the Creatures submitted to him, the Air did not distemper him, the Lion fawned on him like the dog: he had no lusts, nor passions within him, he was joyful and wise, and rich filled with contentment and satisfaction, he most lively resembled, and was the very Image of his Creator.   

Fourthly, whether this Image of God doth still remain in us.  
Man being in honour, he stood not in that condition; but is like the beasts that perish: instead of goodness. Now we are evil, Matth. 7.11. Instead of knowledge, we are Ignorant, 1 Cor. 2.14. We were created holy in Adam, but now are unclean: job 14.4. Instead of righteousness, we have found out many Inventions contrary to righteousness, Eccles. 7.31. Instead of glory, we have shame; which makes us cover the nakedness of our bodies with garments, and the nakedness of our souls with excuses. diminutions, distinctions, imputations to others: Instead of Immortality, we have death attends on us, and is sure of us; although we be Lords over the Creatures, sometimes they rebel, 1 Kings 13.24. In steed of being happy, now we are accursed in our Natures with sinful dispositions, Rom. 7.23. And accursed in our labours: the Earth sometimes denies fruits to relieve us, and brings forth briers and thorns to grieve us, Micha. 6.15. Gen. 3.18.   

Fifthly, In whom is the Image of God repaired?  
Only in the Regenerate, they so learn CHRIST, that they are renewed in the spirit of their minds, Ephes. 4.23. GOD shines in their hearts, 2 Cor. 4.6. And turns them from darkness to light, Act. 26.18. In the Gospel they so behold God's glory, so as they are changed into God's Image, 2 Cor. 3.18. They put off the old man, which is corrupt, and put on the new man, which maketh them like their first Creation, in holiness, and righteousness. Ephes. 4 24. These new Creatures are after the Image of God by resemblance, and are in this his Image.  
1. He is a God of knowledge: 1 Sam. 2.3. And these are an understanding people, being fed with knowledge, jer. 3.15. the Image of God is repaired in knowledge, Colos. 3.10.  
2. God is an holy God, Leviticus 11.44. The Regenerate are a holy people: 1 Pet. 2.9.  
3. God is a merciful God, Exodus 34.6. And these are merciful like him, Colloss. 3.12.  
4. God is righteous, Psalm 92.15. And these are a righteous people, Psalm 11.6.  
5. God keeps his Covenants, Daniel 9.4. And these people keep their Covenants, Psal. 15.4.  
6. God cannot abide iniquity, Habakkuk 1.13. And these people hate evil, Psalm 97.10.  
Adam had God's Image in his body, and soul; the Image of God was in his Nature, and if he had not sinned, we had received God's Image by a succession: but now 'tis by reparation, here imperfectly in grace; hereafter we shall have it transcendently in bliss and glory.   

Reflections applicatory from the former Heads.  
1. Thou, O Lord, hast given me a soul, O grant me thy saving grace, else I were better have no soul at all. By thy grace preserve my soul, which thou hast given me; thy way I admire, but cannot comprehend.  
2. Thou hast joined my body and soul together, wherein I see thy power, and wisdom, that canst make such contraries to unite together: O join Christ and my soul together, that nothing may make a separation; not life, nor death.  
3. Thou only hast Immortality from thyself, my Immortality is dependant on thee, the Blessed and Immortal God; give me Faith, and Sanctification here, and I shall not fail of Immortal bliss hereafter; let my thoughts of my mortality be mixed with hopes of Immortality, and dwelling here in this world, inhabited by mortals, let my conversation be in heaven, where mortality ceaseth; and when I come to lay down at my death, the rags of mortality, let me not be like them, which despair of Immortality, and so die, raging, or senseless, let me live the life of the righteous, that my last end may be like his, that though I die, as a mortal; yet I may have a witness within me, and give evidence without me, that I have striven for, and waited for an estate Immortal.  
4. As there is the death of the body, by the departing of the soul; so there is the death of the soul, by the departing of God from it: O Lord, my life, depart not thou from me, than I die. I die eternally; pardon me, and abide with me, O cleanse me, and abide with me; set up thy government in my heart, reign in my soul as a King, on his Throne, I am thine, do with me what thou wilt, only abide with me, and do not departed from me.  
5. I live a life of Nature, whereby I excel the unreasonable Creatures, Lord, when shall I live a life of grace? say to my sins, die; say to my prayers live: when shall Lattaine mortification, a heavenly frame of heart, and be filled with the fruits of righteousness? O! that I might attain to the abundance of grace, that my whole life might be godly, and religious, holy, heavenly, and spiritual; that it might be my meat, and drink, to do thy blessed Will: O! that I could subdue myself, deny mine own corrupt will; forgive injuries, be spiritual in duties, love them most, that be most godly; be weaned from the world, and hope for Christ's appearing, as he that lives a life of grace.  
6. There is a life of Glory, that follows a life of Grace: I may admire it, but not conceive it: I better know what 'tis not, than what it is. Honour, Glory, Joy, Pleasures are there; for the measure 'tis unconceaveable, eternal life, good company is there: a Crown, a Kingdom, an Inheritance is there: O! that the Contemplation of that long life might swallow up my eager thoughts, for this short life: O! that the Joys of that life might in my mind sweeten the sorrows of this life: O! that the rest of that life, might sweeten my mind in respect of the cares, labours, and troubles of this life: O! that with Christ, I could look up to the Joy set before me, and with Moses look to the recompense of reward: Lord raise Meditations of heaven in my heart, give me a heavenly use of the thoughts of heaven: let me oftener think of heaven, oftener speak of heaven: be more resolved for the ways of heaven; let me so have heaven in my soul here, that I may have my soul in heaven hereafter, that I may at last have that in fruition, that I have now in expectation.  
7. Thy Image, O Lord, was stamped on man, at the first, as a Divine Character; but alas! we have lost thy Image, and are most ugly, filthy, abominable objects: I have nothing to present before thee, but sin, and shame; yet I fnd in thy Word, there is a remnant shall be restored again, thine Image repaired, and their souls and bodies saved, if I live and die in mine own Image; so I shall arise at the last: then O mountains fall on me, O hills cover me: I am ashamed of my filthiness now, I shall be worse ashamed then, if I be not in this life renewed: O repair my soul, that I may have thy Image, not only in superiority, over thy Creatures under me; but by regeneration, and renewing of the Holy Ghost.  
So much of the Soul, next of the Body.   

Of the Body of Man.  

1. Whereof the Body was made.  
2. Of the Excellency of the Body.  
3. Of the mortality of the Body.  
4. Of the Immortality of the Body.    

Section. 1 First, Whereof the Body was made.  
Not of the Angelical Nature, nor of the heavenly Bodies, the Sun, Moon, or Stars; but of the dust of the Earth, Genesis 2.7.  
This puts me in mind of four things: 

1. Of my baseness, I am but dust, and earth.  
2. Of my frailty, and weakness; I am brittle earth.  
3. Of my worldliness, I bend towards earth in my mind, to please my earthly body.  
4. Of my lumpishness, heaviness, and dulness; I am but a clod of earth.    
1. The baseness of my body is expressed by these terms: Houses of clay, job 4.19. Vile bodies, Philippians 3.21.  
2. The frailty, and weakness of our bodies, hath these terms: Man is a worm, job 15.6. Man is as grass, and as the flower of the field, Psalm 103.15.  
3. The worldliness of earthly man is set down in these phrases: ye covet: james 4.2. and 'tis said to be wicked covetousness, Esa. 57.17. The covetous man is an Idolater, Ephes. 5.5.  
4. The lumpishness of man is expressed in these words, or the like; Go to the pismire thou sluggard: Pro. 6.6. Awake thou that sleepest, Ephes. 5.14. Arise, call upon thy God, jona. 1.6.  
My baseness should kill my pride, my frailty should kill my self-dependence, my earthliness makes me unlike the Angels, my lumpishness should make me desire to be quickened.   

Section. 2 Secondly, Of the Excellency of man's body.  
1. The Excellency appears by the Creation of it: the Blessed Trinity consulted, and fashioned it: Genesis 1.26.  
2. All other bodies serve man's body, as being more excellent, than they all: the Celestial bodies give man bodily light, the fowls, and fishes, and beasts feed his body; the massy body of the earth is for his habitation, and delight, and nourishment.  
3. Christ took humane flesh, and joined it to the Godhead, and now our bodies are dignified exceedingly.  
4. Man's body hath excellent qualities: of strength, beauty, nimbleness, and activity: so that we may say, we are Artificiose confecti: Psalm 139.15.   

Conclusions applicatory.  
1. I am to be careful of this curious workmanship of GOD, not to spoil it by wrestling, fight, running, over-heating it, by drunkenness, intemperancy; or any way, or course to bring ruin upon it.  
2. I am to serve GOD with my body▪ by bowing before him, speaking to him, and for him: by working, walking, doing, suffering, as the Apostle saith: Glorify God with your bodies, 1. Cor. 6.  
3. I must not defile my neighbour's body, nor oppress the weak, nor, in passion, wound, or maim, or kill that body, that is God's noble, curious work.  
4. I am to prefer the bodies of my servants, being humane, (before the bodies of horses, dogs, hawks, parrots, monkeys, apes) to love them, and care for them, above the rest.   

Section. 3 Thirdly, Of the mortality of man's body.  
Mortality, and death seizes on man's body.  

1. Because of sin, and transgression.  
2. Because 'tis of mixed matter, and composition.  
3. Because of God's will, and ordination.   
First, Because of sin, Rom. 5.12. Death came into the world by sin: sin ushers-in death, and then turns from an usher to a sting: and though some that receive grace, do pull out deaths sting by Repentance, yet death hath matter to work upon, we being  
2. Compounded of the four Elements, and being made of composition, we are subject to a dissolution: fire, air, water, and earth are our composition: heat, cold, moisture, and drought do strive to hasten our Conclusion: if one prove predominant above the rest; then we conclude, and dissolve to dust.  
3. Because of God's will, and ordination; Statutum est: 'tis appointed, and ordained; that men must die, Heb. 9.27.   

Conclusions applicatory.  
1. This should stir up my hatred against sin, which brings death: and to manifest my hatred.  

1. By studying the destruction of it.  
2. By withdrawing the means that nourishes it.  
3. By groaning at the feeling, and presence of it.  
4. By frequenting holy duties, to subdue it.  
5. By longing for the time to be quite rid of it.   
2. To remember my mortality: thereby, 

1. I shall apply my heart to wisdom.  
2. Be the more moderate in all outward things.  
3. Be stirred, and quickened to duties; for there is no knowledge, wit, nor invention in the grave.    
3. I am to prepare for death, and dissolution:  
1. By being sound in Repentance then death will be an advantage. Daily I am to enlarge, as I am able, my Conviction, Confession, shame, sorrow, and forsaking of my sins; so will the sting of death be pulled forth.  
2. I am to die daily in affection: I must be a man resolved for death; then, when sickness, and death comes, I may say: Whom seek ye? I am the man, take me, I submit.  
3. When death comes: (Mors ultima linea rerum) being my last line; I am to endeavour to die in Faith, with patience, hopefully, with giving instruction to others: if I have time, and senses, and speech: and to die with devotion, commending my Soul to the Lord.  
4. Death is an Ordinance of GOD, and all his Ordinances are for our good, and much to be regarded. The benefit of this Ordinance, is,  
1. We by it attain to perfect mortification, that we have been digging at all the time of our new life, and loosened the earth about the roots of sin: death comes as a mighty blustering wind, and down fall our sins, never to rise any more.  
2. By this Ordinance, we come to rest from all our drudgery, turmoil, and labour.  
3. By this Ordinance, we have a passage to Paradise, the third Heaven, Abraham's bosom, to the company of innumerable Angels; to our Inheritance, our Masters Joy.  
4. By this Ordinance, we be freed from oppression, dangers, fears, faintings, indisposedness, and evil company.  
So much of the mortality of the body.   

Section. 4 Fourthly, of the Immortality of the body.  
1. It was Immortal in the Creation.  
2. It shall be Immortal at the Resurrection.  
[3. Some have Immortality by translation, as Henoch, and Elias.]  
First, Man's body was immortal by Creation: before sin, there was no death; for death came into the world by sin: Rom. 5.12. Man was not made mortal, and sin came, not as an accident, to make death a punishment; as though Adam had died, if he had not sinned: but now he dies, as a punishment of sin. But he was made immortal, and had he not sinned, he had not died: for Angels had immortality by Nature; Adam was immortal in his condition, being in his body, without deformity; and his humours without contrariety: death, and all the forerunners of death; sickness, sorrows, pains proceed from the transgression, which altered our immortal estate.   

Conclusions applicatory.  
1. Sin always makes man's exchanges woeful, we have changed immortality, for mortality; beauty, for deformity; felicity, for misery.  
2. This should humble us to consider, we were once immortal; great men, decayed, do look back on former dignities with sighs.  
3. We should lay the blame on ourselves, when we feel our ruins: GOD made us happy, blessed, and immortal in our Creation.  
4. We may take a view of our immortal condition by Comparisons: If Absalon was so beautiful, what was Adam? If Asahel was so swift of foot, if some men are so wise, and skilful, having but some remainder of the excellency Adam lost; what had he then himself in his joyful, innocent, immortal condition?   

Secondly, the body shall be Immortal at the Resurrection.  
It shall be raised spiritual, and immortal: 1 Cor. 15.44. Mortality, and death, and sin shall be abolished.  
There is the dominion of sin, the being of sin, the consequent of sin.  
The dominion is taken away in our Regeneration: the being ceases at our dissolution: the consequent, which is death, and mortality, is taken away at the Resurrection.   

Conclusions.  
1. I that like of comeliness, and activity, may look backward, what I was in Adam; and forward, what I shall be at the Resurrection: and so exercise my grief, and hope.  
2. In all my lumpishness, and drowsiness of body, I may comfort myself in this, at the Resurrection, I shall serve GOD with that conformity of body to my soul, that there shall be no let, nor impediment; then my body shall be immortal, with my soul.  
Then there shall be no actual evil, for Grace shall be consummated; nor potential evil, being confirmed in goodness, and holiness; no actual corruption of body; then there shall be no defect, nor deformity: no potential corruption: then all passions cease, all sufferings are abolished: the passions of the senses shall be with Joy, and perfection: as Music perfects our hearing.  
3. With the prospect of Faith, by the light of the word, I see a glimpse of the body's immortality: Absalon had natural beauty, and here is a reflex in this life; but then the soul shall appear in the body, as the wine in the pure glass, the soul shall be joined to GOD, the body to the soul, and both glorious.   

Now to come to the particulars, and first of the Head.  
The Head of man is: 

1. Obvious, and is seen above the rest of the body.  
2. 'tis honourable, above the rest of the members.  
3. 'tis united to the body.  
4. It conveighes influence to the body.  
5. It is sensible, all the senses be in the Head.     

Section. 1 First, the Head is obvious, most seen.  
IT being placed on the body, high things we soon perceive; as a hill, or mountain, or tree: so presently we look on the face, and espy frowning, or smiling, deformity, or beauty.   

Conclusions.  
1. There be three Heads: Mystical, Political, Natural. Mystically Christ is the Head of his Church, which he hath redeemed: Politically, the Prince, and Governors be Heads; So are Masters of Families the Heads of their Families: Naturally, the Head of the body, is the Head, and Chief. As my mystical Head is obvious, not only to the Angels, and Saints in heaven by vision; but to the Saints on earth by Faith: Heb. 2.9. We see jesus Crowned, etc. So is my natural head to all Spectators. As I am the Head of a Family; I am obvious to GOD, who sees my failings, and forgives me: to my Conscience, who sees, and checks me: to men, who see, and censure me.  
2. My Governors, as Heads Political, are obvious: God give them Grace to be good examples, than we the people, may look on them, and learn virtue, and godliness, wisdom, and moderation.  
3. LONDON is an Head City, as the Head of Aram was Damascus: Esay 7.8. And a City obvious to the Land: O that they might see here Piety, and Godliness, Temperance, and Justice: and less pride, riot, and wantonness.   

Section. 2 Secondly, the Head is honourable; and the members are honoured, for the Heads sake.  
THE Natural Head is honourable, so is the Political: 1 Pet. 2.17. King's must be honoured, 1 Tim. 6.1. Master's must be honoured, but Christ, who is the mystical Head of his Church, he is to be honoured above all.   

Conclusions.  
1. Lofty looks will not honour my Head, but Wisdom will make my face shine: Eccles. 8.1. And modest carriage to men, and devotion to GOD, is the exact way to make my head comely, and honourable.  
2. As a Governor, and Head of a Family; my honour is to give example of Piety, moderation, diligence, mortification, patience, and zeal.  
3. I raise my thoughts to Christ, who is most excellent in dignity, and honour: he that is Head of the Church, is the most excellent.  
1. The Political Head is subordinate: he is absolute, and independent.  
2. Men rule those that have a present being: Christ is Head of them departed, and of them yet unborn.  
3. Men are Heads by Government: Christ is Head by Influence.  
4. Men govern often unjustly; but Christ always righteously, he is most honourable.   

Section. 3 Thirdly, the Head is united to the Body.  
The Anatomists say, in the Head, and neck be 125. muscles, there is a near, and strong, and inseparable union between the head, and the body.  
There be four Unions, considerable: 

1. A Natural, between the head, and the body.  
2. Matrimonial, between man, and wife.  
3. Divine, between the two Natures of Christ.  
4. Mystical, between Christ, and his members.     

Conclusions.  
1. My feet, and toes, though farthest off, are united to my Head, being members.  
2. If I be a hundred miles distant, yet I am united to my wife, in the Matrimonial bond.  
3. Christ's Godhead, and Manhood make one Christ; as soul, and body make one person.  
4. I am Mystically united to Christ, though he be in Heaven, and I on earth.   

Section. 4 Fourthly, the Head conveighes Influence to the rest of the body.  
All the nourishment is received into the head, and so conveyed to the members: the head looks out, taketh care for the whole body; so in the Political, or economical Head; Dignity, and Duty are copulatives.   

Conclusions.  
1. Not to envy them in Dignity: they have honour, but accompanied with cares, and great accounts.  
2. To love my Governors, and to labour to preserve their lives, credits, and comforts: from them I have direction, and protection; let me return my prayers, love, and service.  
3. I will shun irregularity: 'tis jesuitical, and Brownistical: I must learn to submit, where men cross not God: In things indifferent, their part is to direct, mine to obey.  
4. Christ is the Head, a quickening Spirit, 
1 Cor. 15. john 1.  Of his fullness we all receive. All good desires, motions, inclinations, all Grace, and goodness, life, and spiritualness is derivative from this Head; Who is blessed for ever.   

Section. 5 Fiftly, the Head is sensible.  
All the senses are in the head, though not all only in the head, for the touch is all over the body.   

Conclusions.  
1. Christ our Head is sensible in their troubles. Of old he was troubled with them: Esai. 63.9. And, in the New Testament, he saith to Saul: Why persecutest thou me? Acts 9  
2. Godly Governors are sensible of the estate of their people, as David, 2 Sam. 24.17. What have these sheep done? Let thy hand be against me, and my father's house.  
3. The Natural Head is sensible of the wrong done to the members, the Tongue will speak, the Eye will weep, the Ear hearken for a remedy.  
So much of the Head.  

Of the Eyes of man.  
1. The cause of Seeing.  
2. The benefit of the Sight.  
3. The misery of Blindness.  
4. The gracious employment of the Eyes.    

Section. 1 First, Of the cause of Seeing.  
THE Natural cause is from the spirits coming from the Optic Nerves, into the Apple of the Eye, wherein there is a Crystalline humour, which receives, as by a mirror, the kinds of colours, and the figures, numbers, motions of bodies: The Nerves of the Eye are seated between the place of the Original: there is a meeting like the fork of a tree, and the spirits meet together, so the Object is one: otherways all things would seem double to us: Anatomists say, there are six inner parts of the Eye.  
1. The Fat which is placed above the Eye, for to defend it from cold, to keep it from the hardness of the bone, and to fill up the distance of muscles, to further the quick motion.  
2. The Glandule is seated in the upper part of the Outer Corner, lodged in the Fat, and full of moisture, to help the Nimble motion.  
3. The Nerves, being in Number six; whereof four be strait, and two Obliqne, or winding.  
4. The Tunicles are six in number: The first, Adnata membrana: the utmost pannicle which cleaves to the Eye, and makes it firm: The second is Cornea; 'tis firm, and bright: The third is Wea; which some count the fourth thin Membrane, we see ourselves in the Apple of ones Eye, from the hole of Wea: The fourth is Membrana Pupillaris, the membranous Circle compassing the Ball, or Apple of the Eye: The fift, a Crystalline humour: The sixth, like a spider's web.  
5. The Humours. There is first the watery humour: secondly, a crystallick humour: the third, is like molten glass; exceeding the other two in quantity.  
6. The Vessels of the Eye: either external from the veins, that nourish the Eye; or internal from Chorion, and Cerebellum: there be two Nerves appointed for the Eye; one for sight, called Opticus, the other, for motion, called Motorius.  
And now I come to hear what the Word of GOD saith: The Lord hath made the Eye to see: He form the Eye, Psalm 94.9. And for what end, 
Matth. 6.22.  but to give light to the body? he made all things for his own Glory, and all things shall turn to his Glory, he made the Earth to hang in the Air, and it doth hang in the Air; he made the Banks to keep in the Sea, and they do so: he made the Sun, to be the light of the World, and the Eyes, to be the light of the body.   

Conclusions.  
1. As the Lord gives Eyes, so he gives light, without which, our Eyes would be unprofitable: for in the dark, we see nothing. GOD hath not made my body, as a fair building without windows. Light is a pleasant thing, and 'tis joyful to behold the Sun. Blessed be God for the light: and again, Blessed be God for my Eyes, whereby I do partake of the benefit of the light.  
2. If the Lord give Eyes, and Sight: let me take heed, I abuse not that Blessing, and deprive myself of it, by late working to get money; or, by late gaming, I may weaken my Sight; by drinking excessively, I may bring redness, and rheums; and by fight, and quarrelling, I may lose an Eye, as some have done to their grief.  
3. If God gives Eyes, and Sight: then he must needs see himself: they be fools, and have not yet learned to be wise, 
Psalm 94.6.7.8.  which say, The Lord sees not: None be so brutish to deny this, unless sordid Atheists, that have no Religion: or upstart Antinomians amongst us, which are a disgrace to our Church, and a blot to our Religion.   

Section. 2 Secondly, Of the Benefit of the Eyes.  
THE Benefits may be ranked to two Heads: Safety, and Comfort: First, Safety: by our Eyes we see dangers at Sea, afar off, by a prospective glass, Pirates are discovered; and enemies, that way, are in some places, and times discovered at Land. By the Eye we see a storm, and shelter ourselves, if we can: we see what is hurtful in our meats, our houses, our Cartell: and some of the wiser sort of women, do see by their husband's looks, they begin to be angry, and so give them good words, or else, be silent, or avoid their presence for a time.  
2. The Comforts by the Eyes are Profits, or Delights:  
First, the Profit is great: all Arts, and Sciences are learned by the Eye, and used with the Eye: When we see a man, that was blind, to attain to learning; we admire it, and count it extraordinary. The Ploughman, the Mechanic, the Shopkeeper, the Divine, the Lawyer, the Soldier, love all to see what they do: and do what they see in their callings, and learn much by the Eyes (if not all) by their bodily sight, and their Rational sight concurring together: Only the man, that turns the grindstone, may be blind; this is no Art, but a drudgery rather: the horses at the water-houses, being blind, or blindfolded, can do that work, to make the wheels go round.  
Secondly, for delight, we open those windows: and view Gods Works, with Joy: or men's Arts, with a lacritie: or their activeness, motions, gestures, merry conceits, with our smiling, laughing, applauding rewarding them, which evidences our delight. A Windmill, at first making, was an admiration, and a delight to the Spectators: so was a Clock, and a pocket-watch: London Bridg, and Paul's Church, many have beheld with delight; and, when they be again repaired, the Spectators will have new delight: When the inclination within meets with a suitable object without, and we come to have a propriety in it, then comes delight in the enjoyment.   

Conclusions.  
1. Have I such safety by the Eyes to prevent bodily dangers? if I see a Cart in a narrow place, I stand up, lest it hurt me: if a man come running with a drawn sword, I fly away from him: if the fire kindle in my house, on my stuff, I, seeing it, cry out: if the boat be half full of water, I will not go into it, fearing a leak in it. Why should I not use my Rational Sight, which Religion rectifies, and doth not abolish? the Rat sees the bait, but knows not, it is a trap: I should look to the Consequences of sinfull-pleasures, and see their danger before hand: the win is red to the view, but bites as a Serpent in the end; it bites away my Reason, my Credit, my peace, my time, my silver. The harlot is finely dressed, so is her chamber; but she digs down a man: Pro. 7.26. Undoes a man, spoils him, consumes him, infatuates him, and brings him to a morsel of bread; this light woman brings him to a heavy curse; this fair woman brings him to a foul disease; this smiling woman brings him to sorrow at last; it may be, when 'tis too late.  
2. If my Eyes be for the safety of my body, much more are GOD'S Eyes for the safety of my body, and soul. Except the Lord watch the City, the Watchmen watch in vain: Except the Lord watch the body, the Eyes watch in vain: God's care is my safety; It is his Eye that is over his people, from one end of the year, to the other: Deutero. 11.12. 'tis GOD preserves, and defends me, and Compasses me about with songs of deliverance, Psalm 32.7.  
3. Have I such Benefit by my Eyes, as to learn to read, writ, and work, and to earn mine own bread? what shall I render to the Lord, for the benefit comes this way? without learning I am like a mortal beast, without trade, or Art, I am in danger to be like a moiling beast. Beggars, that have neither learning, nor trade, nor Art; live most wretchedly, without Magistracy, or Ministry, or Laws, or Sacraments, or Marriages: I mean the worse sort, and their end is without honour.  
4. Is there shining-in by the windows of mine Eyes, the light of pleasures, and delight?  
1. Let me be wise to take heed of sinful delights, not to delight at men's deformities, or infirmities, or miseries, or iniquities.  
2. To be moderate in Lawful Delights, regarding the things, the measure, and time.  
3. To enlarge Spiritual Delights, here no surfeit, or excess is to be feared.  
4. Expect Eternal Delights, at GOD'S right hand. Those in reversion are far more excellent, than the voluptuous man's present, shadowish, possession.   

Section. 3 Thirdly, the Misery of Blindness.  
'tIS said, he, that hath but one Eye, may be a King in the Land of Blindmen: but what can his Subjects do in peace, or war? fool's, and blind go together: neither can distinguish aright. The Blindman's misery, is,  
1. He is in danger: if he be led by another like himself, both do fall into the ditch.  
2. He is apt to be deceived, and abused.  
3. He is in an estate very uncomfortable.  
4. He is beholding to others, yea to his dog, that leads him.   

Conclusions.  
1. If the Blindman be in danger to fall into the ditch; whether is he like to fall, that is spiritually blind? as the Pharisees, Matth. 23.17. Those, that be natural men in blindness of mind, are under the power of Satan: Acts 26.18. From this Blindness, the Lord deliver my Soul.  
2. The Blind are apt to be deceived, and abused; so 'tis with them spiritually blind: they do take error for truth; passion. for zeal; covetousness, for good husbandry; false Teachers beguile them, weak Arguments prevail with them: they see no great difference between Papists, and Protestants: had they but owl-light, they might distinguish between an Ass, and a Lamb: But the Blind eat many a fly. And do they see that eat their God?  
3. The Blind is in an uncomfortable estate; those sit in darkness, are in the shadow of death: and death is uncomfortable. The Papist, that blows out the light, hath but a bedlam-comfort; and, getting lose the six Marian years, they made mad work, and we in England had little Comfort, till they were chained up, and lights set up.  
4. The Blind are beholding to others; even to the Dog, that leads them: none so slavish as they; yet some mystically blind are intolerably proud, and think they be rich, and want nothing: but are poor, and blind, and naked: They will be beholding to base Instruments, to accomplish their own ends. To live in a golden slavery, and a blind bravery, pleases them: they see not others deride their ways, and courses; 'tis because they be basely blind, and blindly base: and are beholding to Bribers, and Flatterers, and Temporisers, which be as the Blindman's Dog, to lead them  
5. Here may I take occasion to bewa●● mine own inward Blindness: How little a portion do I know of GOD? I can but little discern of holy Mysteries, because of darkness.   

Section. 4 Fourthly, Of the gracious employment of the Eyes, which is,  
FIRST, In Devotion. 2. In Observation. 3. In Mourning. In Devotion, to lift them up to Heaven, with prayer: to read the Word of GOD, or other holy Books, to further Devotion. In Prayer, I glorify God, and do express my inward Devotion by external Acts. By Reading, I understand by Books. Dan. 9.2. Psalm 119.104. I am capable of a Blessing, Psalm 1.1. Revela. 1.3. and my heart may with God's Blessing melt this way, 1 Kings 22.11.  
Secondly, my Eyes should be graciously employed in Observation of God, in his works, and in his Judgements. In his works,  
1. Because they demonstrate his eternal power, and Godhead: Rom. 1.20. Psal. 19.1.  
2. My Eyes should behold his works with Delight, Psalm 111.2.  
3. God hath made his Works to this end, that we should behold them: Esai. 40.26.   

Also, to behold his judgements.  
1. By them, God is known: Psalm 9.16.  
2. That I may learn to fear: Psal. 119.120.  
3. To beware of the like sins, as have brought Judgements on others: 1 Cor. 10.6.  
I should also observe men in their actions: 1. Sinful, 2. Civil. 3. Religious.  
1. This is not arbitrary, but a Duty: Psal. 37.37. Rom. 16.17. Philippians 3.17.  
2. By Observation, we may the better judge whom to avoid, and whom to company withal.  
3. By Observation of their Lacedaemonian vices, we dislike vice, and seeing their Christian Virtues, we are encouraged to Imitate them; and answer the objection of Impossibility, to be godly, and gracious: when we see Virtue, and Godliness acted.  
4. We know the better to admonish, exhort, comfort, and encourage: and we discern whom to resort unto for Counsel: and hereby to be stirred up to praise God, for the gifts, and Graces of others: Galat. 1.23. 2 Cor. 9.12.   

Mine Eyes should graciously be employed to look on men's necessities: Spiritual, and Temporal.  
First, Spiritual: To Pray to the Lord of the Harvest, to send forth Labourers, Matth. 9.38.  
2. That we may prise his Word, which we do enjoy, it being a special favour: Psalm 147.20.  
3. To be stirred to the care of fruitfulness, lest the Lord bring on us a spiritual famine: Amos 8.11.   

Mine Eyes should graciously look on the bodily necessities of men.  

1. To stir up the bowels of Compassion.  
2. That I may comfort, and relieve them.  
3. To make me thankful for my prosperity.  
4. To prepare myself for the like afflictions.    

Lastly, mine Eyes should be graciously employed in Mourning.  

1. For our own sins.  
2. For the sins of others.  
3. For the afflictions of God's people.    

First, for our own sins.  
That is, my sins, and the sins of mine: those under my Charge.  
1. Because sin dishonours God, Rom. 2.23.  
2. Sins be painful, and grievous. Rom. 7.24.  
3. Sin separats from God, the Chief Good: Esa. 59.2.  
4. Sin makes us Captives, Esay 61.1.2. 2 Tim. 2.14.  
5. Sins are our debts, Matthew 6.12.  
6. Sins are our grievous burdens, Psalm 40.12. Our defilements, 2 Cor. 7.1. Our wounds, Psalm 41.4.   

Secondly, I should mourn for other sins, abroad in the world.  
1. Because God's Children have done it, Psal. 119.136. 2 Pet. 2.7.  
2. The sins of others may bring Judgements.  
3. This Mourning proves a man righteous, 2 Pet. 2.7.  
4. The Mourners have been saved, when others have been destroyed: Ezek. 9.4.   

Thirdly, I should Mourn for the afflictions of others.  
1. GOD requires it, to Mourn with them: Rom. 12.  
2. We show by it, we be feeling members.  
3. They in affliction expect it, job 19.21.  
4. The same measure shall be paid to us again, we measure to others.  
So much of the Eyes.   

Of the Ears.  
1. Of the Denomination of the Ears.  
2. Of the placing of the Ears.  
3. Of the admirable work-man-ship of GOD, in the Ears.  
4. Of the Benefit of Hearing.  
5. Divers Resolves about Hearing.   

Section. 1 First, Of the Denomination of the Ears.  
THE Denomination is taken from their employment; they draw-in the sound: So Aurio, without the aspiration; Haurio: or auris, quasi audis, ex Audio. They are Hearers called ears, for drawing-in the sound, or else, of Aere: for, Sonus per Auram ad Aurem defertur, The Sound by the thin Air to the Ear is conveyed.   

Section. 2 Secondly, Of the placing of the Ears.  
THEY are placed in the middle of the Head, so that we hear Sounds straight-forward, and also round about; and the Ears are placed one against the other, in comeliness, and order. The Beasts have their Ears more forward on their heads. The Ears be placed in the Head, the most honourable part; and 'tis our honour to hear: near the brain; to remember what we hear. And to disgrace them, that offend, the Ears be cut off on the Pillory, by the Magistrates Appointment, that though they have the sense of hearing, yet they are deprived of the outward Ears, which beautified their heads.   

Section. 3 Thirdly, Of the admirable work-man-ship of God, in the Ears.  
EXternally, there is (Lobus) the lap of the Ear, and the (Cutis) the upper skin: then the Cartilege, or gristle, than the membrane, the thin skin, that ties the Cutis, and the Cartilege together. Some say, there be three muscles in the Ear, and the hole is winding to receive the Sound, the more without danger; and the hairs growing in the Ear, defend it from that would hurt, and more easily fall into it.  
Internally, the Ear hath, within, a Membrane, which separates the internal Air, from the outward Sound: This Membrane is thin, and dry, and strained like a Drum. And there be three of the least bones, and the most curious in all the body of man; and they have three names from their forms, or likeness; the one, like a Hammer; the other, like an Anvil; the third, like a Stirrup. There be four Cavities in the Ear; the first, the Passage for hearing; the second, the tunnel, for to let-in the Sound; the third, is the Labyrinth, having diverse semi-circles; the fourth, is Cochlea, or the perwinckle, because of the wreathe to convey the Sound, which comming-in, doth move the Tympanum: then the three bones are moved, and we discern the diversity of Sounds. This is the work of GOD, more fit to be admired, than discussed.   

Section. 4 Fourthly, the Benefit of Hearing.  
1. WE learn to speak by the Ear, for those which be borne deaf, do live dumb all their days.  
2. By hearing, men attain to Arts, and Sciences, Ocular Instructions go with visible Demonstrations.  
3. Man's life is sweetened by Conversing with one another: our Eyes would little comfort us without light; nor speech profit us without hearing: we do retort words, and propound questions, and speak merrily, because one hears another.  
4. By this Sense, we are delighted with the singing of Birds, and the sweetness of Music, vocal, and Instrumental.  
5. By hearing, we get Faith, Rom. 10. By Faith, we lay hold on Christ; by Christ, we come to eternal life: therefore the Benefit of hearing is most excellent.   

Section. 5 Fiftly, Resolves, Concerning the Ears, and concerning Hearing.  
1. What is the cause of the Echo?  
Ans. As in the Water-poole, the Circle coming to the Bank, rebounds, and returns back; so the voice, or sound, being bounded in vaults, or hollow places, rebounds again; which we call an Echo, or resounding.  
2. What Instructions may we gather from the three bones, that move on the Tympanum?  
Ans. The one like an Anvil, may teach us; they are bad hearers, that be not altered; but like an Anvil: their Consciences be Sermon-proofe: let the Preacher say what he can, they are of the Anvills' Nature: The second bone, like a Hammer, puts us in mind of another sort of bad hearers, which learn much, to form, and fashion others only, and to work on them for reformation: but are as hard as Hammers, to reflect on themselves: The third bone, like a Stirrup; puts us in mind of them, that will hear, and learn; to get advancement, and ease: a stapesian hearer.   

Again a good Hearer.  
1. Is like an Anvil in invincible patience, and constancy, heresies, and persecutions may beat on him; but he is always the same, semper Idem.  
2. He is as an Hammer to beat down error, and profaneness, within his own Reach, and power; and to knock at heaven Gate, by fervent Prayer.  
3. He is as a Stirrup, he aspires by hearing to advance his mind to heaven; and to settle the peace of his Conscience: he hears, and gives ear for heavenly mindedness, and peace; settledness, and assurance to be kept from falling, and to finish his Journey with Comfort.  
3. What may we think of them, which do follow no particular Calling, but do altogether follow Sermons all the week?  
Ans. 1. The Devil's malice appears in such, he prevails with them, to make them scandalous Professors: so others shun them, and Religion.  
2. That which GOD joins, they do separate, that is a general, and particular Calling.  
3. They be in danger to be cloyed at first, or fall to be idle, or carried away with errors; being not balanced with honest labour.  
4. If all should be as Marie, where should the Commonwealth be? If all should be as Martha, where should Religion be? both do well, being mixed together; Action with Devotion.  
5. They have bodies, as well as souls; and should labour, as well as hear.  
6. They make not Conscience of the second Table, to pay scot, and lot; to help to maintain Magistrate, and Minister; Commandment 5. By labour, to preserve life, Commandment 6. Chastity, Commandment 7. To eat their own bread by labour, Commandment 8. These often are pratlers, busybodies, Censurers, against the 9 Commandment; and covet other men's money, meat, and , not having laboured to have of their own: thus partly by borrowing, and never paying again, and partly, by begging, that should feed the labouring Bee, they do live offensively, and in the height of their Piety, they be in the depth of Iniquity.  
4. What Arguments are powerful against the worldly, and malicious man, that on the other side, will not hear Sermons, but opposes them that are diligent Hearers?  
Ans. There be four main Arguments to stop his mouth, and for ever to silence him.  
1. Without knowledge, the mind is not good; Pro. 19.2. but by Hearing, we get understanding; Jer. 3.15.  
2. Without Faith, we cannot please God; Heb. 11.6. But Faith cometh by Hearing; Rom. 10.17.  
3. If any man have not the Spirit of CHRIST, the same is none of his: Rom. 8.9. But We receive the Spirit, by Hearing: Galat. 3.2. Acts 10.44.  
4. Except we be converted, we cannot be saved: Matth. 18.3. Luke 13.5. But We are converted by the Preaching of the Word: James 1.25. 1 Pet. 1.25.  
5. Quest. How should a Christian hear aright?  
Ans. 1. He must Repent, and prepare to hear: Psalm 26.6.  
2. He must hear with humility, Deuter. 33.3.  
3. He must hear with Judgement, 1 Cor. 10.15.  
4. He must hear with Meekness, james 1.21.  
5. He must hear with Reverence, Acts 10.33.  
6. He must hear with Attention, jer. 13.15.  
7. He must hear with Affection, 2 Kings 22.19.  
8. He must hear, to treasure-up the Word in his heart, Psalm 119.11.  
9 He must Question with the Preacher, after he hath heard, if he understand not: Matth. 13.36.  
10. He must hear to Obey: Luke 11.28. john 13.17.  
11. He must labour to hear with Faith, Heb. 4.2.  
6. Quest. What hearing is most grievous to a good man?  
Ans. 1. The hearing of Blasphemy against his God.  
2. The hearing of treachery against his King.  
3. The Reproaches against the godly.  
4. The hearing of ribaldry, and filthy talk.  
5. The hearing vice, and wickedness commended; this is as gall, and wormwood to him.   

Of the Mouth.  
The Mouth is, 

1. The Gate of the body, or Door, or entrance.  
2. 'tis the Nourisher, to feed the body.  
3. 'tis the Distinguisher, or Sentence-giver.  
4. 'tis the Interpreter of the heart.     

Of the Tongue.  
The Tongue is, 

1. The Glory of a man.  
2. Hard to be kept in order.  
3. Resolves concerning the Mouth, and Tongue.     

Section. 1 First, the Mouth is a Gate, or Door.  
'tIS called OS in Latin, because thereby we put-in meat, as it were by a door, and thereby we put out spittle, and send-out breath, and words: The Scripture gives the Name of a Door, Metaphorically, to the Mouth: Psalm 141.3. Keep thou the Door of my lips. Micha. 7.5. Keep the Doors of thy lips from her, that lieth in thy bosom.   

Conclusions.  
1. A Door hath a lock, to make it fast: so should my Mouth be locked fast with the Fear of GOD, not to be opened to excessive eating, and drinking; these passe-in by the Mouth: nor to be opened to foolish talking, and jesting, cursing, swearing, or slandering, vaine-boasting, or mocking; these go out of my Mouth.  
2. A Door hath a knocker, which causes them within to open: so occasions are still ministered to us to open our Mouths. Questions are as so many knocks; wrongs, and Injuries are hard knocks; and we soon open the Door of our lips, and, it may be, let fly Complain, curses, evil wishes: and our Doors be not easily shut again.  
3. A Door hath a bolt, which only they within can open: this bolt is a wise Resolution. In some Cases, and Company, silence is best, though they knock, yet we should not open: let them lose their expectation; and our silence may be our safety, and preservation.  
4. A Door sometimes is only put-to with a latch, there is neither lock, nor bolt: so is the Mouth of a Temporiser. If a Thief, or a Bawd, or a Civil man, or a Divine draw the latch, there is entrance: so some can discourse for error, or truth; of worldliness, or filthiness: the first occasion prevails, be it whatsoever; there is an easy entrance, no lock of the Fear of God.  
5. As diverse Doors being open, we have diverse prospects: so 'tis with the Door of men's Mouths. Open a brothel-house-doore, you see Courtesans, Bawds, light persons: so some men's Mouths once open, we perceive nothing, but filthy talk, and scurrility. Open the Beare-garden-Doore, there is confusion, noise, fighting, barking: so some men's Mouths are opened with Contention, Railing, Threatening, Censuring, miscalling. Open a Shop-doore, you perceive wares, commodities: so some men's Mouths once open, all the Discourse is for Bargains, purchases, Interest-money, engrossings, getting, saving, suretyship, seeuritie, etc. Open some Doors, ye see pleasant walks, sweet herbs, bowers, grasplots, trees, fruits: so some men's Mouths once open, their talk is witty, pleasant, profitable, wise, harmless, honest, savoury. Open the Church-door, there is Divine Service, Exhortations, Praises, Psalms: so open some men's Mouths, their talk is Divine, holy, gracious; they praise God, and edify men.   

Section. 2 Secondly, the Mouth is the Nourisher, to feed the body.  
THE Babes suck their Nourishment, men do feed; the Mouth receives all, and conveighes it to the stomach: so the food is concockted, and dispersed, and the body nourished, and preserved.   

Conclusions.  
1. I see the difference of our Nourishment, in the womb, and in the world; In the womb, the Child is nourished by the Navel; In the world, by the Mouth.  
2. I see the difference of Nourishing the body, and nourishing the soul; the body is fed by the Mouth; but the soul, by the Ear: Esa. 55.3. jer. 3.10.  
3. As the Mouth is to the body, so is the Minister to the Congregation: he speaks to GOD for them; he receives nourishment, and conveighes it to them: we should not be a means to wrong the Faithful Preachers, that were Impious: nor separate from them; that were erroneous.   

Section. 3 Thirdly, The Mouth is the Distinguisher, or Sentence-giver.  
PAlatum gustat escam: The Mouth tasteth meat: job 34.3. It distinguisheth between bitter, and sweet; between that is sour, and that is unsavoury; that is moist, and that is dry; that is stolen, and that is new. The Mouths Roof is of sinews, so hard, that every meat cannot hurt it; so soft, that 'tis sensible: hollow, and round; for the moving of the meat, and the drawing-in the breath, the Mouth is so apprehensive, that if you put hot, or cold into it: or if you put a hair in your meat, 'tis felt; the smallest gravel, or fish-bone is discerned; the Mouth will quickly give sentence, what is pleasant, and what is offensive.   

Conclusions.  
1. We may see how wisely the Lord doth fit things together: Sounds with Hearing, Light with Sight, Savours with Smelling, Meat with Tasting.  
2. As the Mouth tasteth meat, so the Ear tastes words: Job 34.3. We relish that is spoken to be wise, or foolish; to be Carnal, or Spiritual; to be sober, or light; to be in love, or hatred: we will guess at flattering words, and approve wholesome talk.  
3. There is an Inward Taste of the soul, and this is twofold. The one, a slight Taste, a general knowledge; as to taste of a Cup, and not to drink: Heb. 6.4.5. A second is an Experimental Taste with feeding, and nourishment after it: Psalm 34.9.   

Section. 4 Fourthly, The Mouth is the Interpreter of the Heart.  
AN Interpreter gives the Exposition, declares the meaning, makes things plain: so doth the Mouth declare, and show, what is in the Heart: Matth. 12.34. Out of the abundance of the Heart, the Mouth speaketh.   

Conclusions.  
1. I may guess, who be wise in Heart, and who be foolish; who be Religious, who be profane: their Interpreter will expound to me  
2. They do err grossly, who usually do swear, and scoff, or speak filthily, and all their delightful talk is worldly; yet say, They have good hearts to GOD, though they make no show. Certainly, such stuff, as is in the warehouse, comes into the Shop: such as the Fountain is, such are the streams.  
3. If I would avoid foolish words in my mouth, I must shun foolish contrivings in my heart: if I would have my Tongue, as the Pen of a ready Writer, than My Heart must indite a good matter, Psalm 45.1. In this, the Mouth, and Tongue are considered Jointly, Next of the Tongue singly.  
First, the Tongue is the Glory of a man.  
Secondly, 'tis hard to bridle the Tongue.  
Thirdly, Resolves concerning the Mouth, and Tongue.   

Section. 1 First, The Tongue is the Glory of a man.  
SO is the Tongue called Gen. 49.6. Psalm 16.8. and Psalm 30.12. The Tongue, is man's Glory. 
Heb. Chebodh saith Willet on Gen. page 444.   
1. Because by it, he speaks, so excels all other Creatures, on the Earth.  
2. With the Tongue man preaches, and converts Souls, and comforts others.  
3. The Tongue speaks to God by Prayer, confers with men: the Tongue can sing, dispute, persuade, allure, terrify, encourage, etc.   

Conclusions.  
1. I see how wicked men pervert all things, and do abuse them; especially their Tongues. Their Glory is their shame, their Tongues are their dishonour; their silence makes them most honourable: when they speak, they bewray their folly, Impiety, and profaneness; their words tend to their shame.  
2. If my Tongue be my Glory, I am to use it honourably; which is done,  
1. By praising, and blessing the Name of the Lord.  
2. By Confessing his Truth (made known to me) with boldness, and Reverence, especially being called to Answer, for the same.  
3. To speak to men Religiously in my common Conversation, to edify them, and do them good, to endeavour to convince the obstinate, to Counsel the Ignorant, to Comfort the dejected, to Inform the weak, and encourage the strong in well-doing; to avoid passion, and pride, and flattery, and discontent, in my speeches: and to speak with wisdom, and Reverence, and love, and meekness, and humility. Then shall my Tongue be my Glory indeed.   

Section. 2 Secondly, 'tis hard to bridle the Tongue.  
1. BEcause the Heart is so corrupt, and hard to be reform.  
2. 'tis hard to leave an old custom, as to go against the stream, or Tide.  
3. Other things be more easily tamed as birds, beasts, Creeping things: james 3.7.8.  
4. Those that set themselves to tame the Tongue, have found it hard: David resolved to bridle his Tongue, Psalm 39.1. yet his own words grieved him daily: Psalm 56.5.  
5. 'tis hard to make men yield, where they think they have Possession: men do think their lips be their own, Psalm 12.4.  
6. 'tis hard to make men lay down their weapons: The Tongue men esteem their weapons: jer. 9.3. jer. 18.18. Psalm 57.4. Psalm 64.3. Their Tongues be as Swords, and their words as Arrows; 'tis hard to disarm them.   

Section. 3 Thirdly, Resolves concerning the Mouth, and Tongue.  
1. Quest. What is meant by the Mouth of the Lord Esai 1.20?  
Ans. 'tis the Certainty of Speech in utterance, and performance: GOD hath said it, and it shall be accomplished.  
2. Quest. What is meant by the Rod of his Mouth Esai 11.4?  
Ans. The mighty, and powerful Word of GOD, smiting some, to their Conversion; others, to their destruction.  
3. Quest. What is meant by the Mouth of the brooks Esai 19.7?  
Ans. The Rivers, whose Banks are as the lips of the Mouth.  
4. Quest What is it to stop the Mouth job 5.16?  
Ans. To stop the Mouth through the astonishment at God's Works.  
5. Quest. What is meant by the Mouth of the Earth Gen. 4.11?  
Ans. The Earth itself receiving Abel's blood: the like phrase, Numbers 16.32. The Earth opened her Mouth, and swallowed Corah, and the rest of his Company.  
6. Quest. What is it to be with ones Mouth Exodus 4.12?  
Ans. To Instruct, and Teach one what to speak.  
7. Quest. What is meant by the Mouth of the Dragon?  
Ans. 1. Power, and Authority: Revela. 16.13. Also, Calumniations, and Reproaches to bring Christians to be hated, and contemned: Rev. 12.16.   

Resolves concerning the Tongue.  
1. Qu. How is the Tongue set on fire of Hell james 3.6?  
Ans. When Satan hath power over men's Tongues, to make them speak wickedly.  
2. Quest. Why was the Rich glutton tormented in his Tongue Luke 16?  
Ans. 1. He is likely to have sinned by delicates in eating, and drinking.  
2. He, it may be, had been a Blasphemer, or scoffer, and licentious, and profane in speech.  
3. Or he had neglected Prayer, and praising God: so is passive, being on Earth (herein) not active.  

Coloss. 4.6.  3. Qu. What is it to be gracious always in speech?  
Ans. 'tis to speak graciously, at all times, in all places, on all occasions, in all Companies; in all the tempers, and dispositions of heart; as in anger, in mirth, in fear, in sorrow, in hope; still to maintain gracious speech, from a gracious mind, after a gracious manner, to a gracious end: to stir up grace, to manifest grace, to edify them which hear us.  
4. Qu. How may we order the Tongue aright?  
Ans. 1. To think before we speak; to be more slow to speak, and to premeditate, is a sure way to speak well.  
2. To speak as those, that do acknowledge God's presence, as well as know it.  
3. To speak pertinently, and avoid the multitude of words, learn compendiousness to abbreviate Matters, especially before our Governors, or our servants, or our enemies, or before strangers.  
4. Moderate the passions within: else there will break out excessive speeches.  
5. Be often in Prayer: then being able to speak to GOD, we shall be the better fitted to speak to men.  
6. Be often examining our speeches with the circumstances of Matter, Manner, and End we aimed at.  
5. Qu. What is an Idle word?  
Ans. 1. A word, that tends not to the Glory of God, nor man's good.  
2. A word, that might better have been spared, than spoken.  
3. Or a word pertaining to neither our general Calling, or particular.  
6. Qu. What are the Causes of Idle words?  
Ans. 1. The Heart is vain, which is the Fountain of Speech.  
2. Custom is as a great Commander; so 'tis easy.  
3. Pride of wit makes men very frothy in speech.  
4. Some Ingredients of Atheism, and want of fear.  
5. Idleness, and want of labour, causes Idle words.  
6. Want of Prayer: those that pray best, speak not Idly.  
7. Want of wisdom brings fullness of Idle talk.  
7. Qu. What be the Contraries to Idle words?  
Ans. 1. Words of Thankfulness, Ephes. 5.4.  
2. Words of Wisdom, which respect circumstances.  
3. Words of Holiness, and Grace: Ephes. 4.29.  
4. Speeches about our particular Callings.  
5. Propounding our Doubts to be Resolved.  
8. Qu. Who be the most Wise men of Speech?  
Ans. 1. Those that always speak of God reverently.  
2. Those that speak charitably of Enemies.  
3. Those that be very discreet in praising others.  
4. Those that can reproove wisely, and meekly.  
5. Those that keepe-close to the Truth in their Speeches.  
6. Those that speak sparingly in passions.  
7. Those which speak pertinently to the Matter in hand.  
9 Qu. Before whom must we be silent?  
Ans. 1. Before Magistrates in open Courts: Acts 24.10.  
2. Before our Elders: job 32.8.  
3. Before Fools, and Pratlers: Pro. 26.  
4. Before Malicious Scorners: Matth. 7.6.  
10. Qu. What is the Cure of Idle words?  
Ans. 1. We must Reform the Fountain, the Heart.  
2. Get a strong persuasion of God's presence.  
3. Be often examining our Speeches, and repent.  
4. Take some time for serious Thoughts of Judgement.  
5. When we be to go into Company, to pray before; either solemnly, or by some ejaculation.  
11. Qu. What Comfort belongs to them, which do in some measure bridle their Tongues?  
Ans. 1. There is a mighty work wrought in them.  
2. Their Religion is sound, not vain: james 1.  
3. Their Prayers shall be heard: 2 Pet. 3.10.12.  
4. In GOD'S Account they be wise: Pro. 10.19.  
5. Before men they be valiant, many have conquered Cities, but not their Tongues.  
6. They have comfort in redeeming the Time; they do save their Words, and Time together.  
7. These shall have Comfort at the Day of Judgement, above Idle Talkers: Matthew 12.36.  
12. Quest. How may I Confer with others, and speak Religiously?  
Ans. 1. You must get Wisdom to observe the Circumstances of Time, and Place, Persons, and Matter.  
2. Converse with Love; that by meeting together, you may be bettered, not embittered.  
3. By Meekness, you must bear with one another.  
4. Be Humble in Speeches, avoiding Boasting, Obstinacy, and Contradiction.  
5. Observe where you profit most, and desire that Company, which hath not puzzled you, and distracted; but edified, comforted, resolved, and encouraged you.  
13. Quest. Who are they be most profitable in Conference?  
Answer 1. The tender Conscienced Christian; If he speak but little, he will do much good, by his Reverend, Careful, Godly Speeches.  
2. The Experienced Christian, he can best lay-open the sleights of Satan, the deceitfulness of sin, the beauty of holiness; he can best discover the vanities of the World; he talks not like the giddy Sectary, nor the profane worldling; he will speak to purpose, and himself receive Instruction.  
3. Those which make Conscience of their particular Callings, such be unlike the Bloodhounds, that be all Ear, and Mouth; nor be they, as Ships, with large sails, and no balance. He that labours diligently, will speak most profitably.  
4. Those that be wise, humble, and zealous, their wisdom makes them speak of good things, and of good things to choose the best; their humility will keep them within their Bounds, and their zeal will heat others, and quicken to Duties.  
14. Qu. What be the Enemies to godly Conference?  
Ans. 1. Ignorance, that makes men unable to esteem, and value good things: nor can they communicate to others, being destitute themselves in the Theory.  
2. Churlishness; a Nabal cannot confer sweetly.  
3. Sullenness, which makes men as Mutes, or Statues.  
4. Affectation; then men be all Tongue, no Eare.  
5. censoriousness; to be as a f●ie lighting on the sore. These bring little honey to the hive.  
6. Feasting sumptuously above our purses, or places: the belly is filled; the soul, by Conference, not fed.  
7. Discouragement; when some look on their weakness, not considering 'tis required according to that we have. Weak performances are better than Idleness.  
15. Qu. What Course should we take, to be more profitable in our Speeches, and Conference?  
Ans. 1. Speak of God with Reverence, of men with Charity.  
2. Avoid three boastings: What I am, What I have done, what I will do.  
3. Strive more to do good, than to get commendations.  
4. Use private Prayer well, you will speak well.  
5. Raise Heavenly Discourse, from Earthly things.  
6. Begin first, if others neglect; Question, if they be Superiors: let little sticks kindle great ones.  
So much of the Tongue.   

Of the Neck.  
1. Of the Situation, and place of the Neck.  
2. Of the Composition of it.  
3. Of the Strength of the Neck.  
4. Resolves concerning the Neck.   

Section. 1 First, Of the place of the Neck.  
IT is above the Body, yet under the Head.  
It Joines the Body to the Head, as the Medium.  
The Body upholds it, and it upholds the Head.  
The Neck is Honourable, and Obvious, above the Body; yet under the Head: which puts me in mind,  
1. Of their estate, that like the Centurion, are under Authority, yet do command some. These men should labour for Reverence, and Humility; wisdom, and circumspection.  
2. The Head by the Neck (as by a Medium) hath a conveyance to the Body, for the good of the whole: so should those which are above us, under the Prince, be a Medium, for the good of King, and people.  
3. The Neck so unites the Head, and Body, that itself is preserved; so it is with them which do seek Union, and Peace; themselves far the better for it, the common peace is their own happiness.   

Section. 2 Secondly, of the Composition of the Neck.  
IT is composed of Bones, and Sinews: there are the Pipes, and flesh, and skin, etc. Which puts me in mind,  
That although Compositions must end in a Dissolution; yet they may be very useful, as a well composed Army, Divers Simples composed for Physical use. And if we could compose our zeal with discretion, our passion with Reason, our Earthly employments with Spiritual mindedness, our Desires with endeavours, our finding-out others faults, with amending of our own, our good Duties with good Affections, and good aims; these as Bones, and Sinews, would make us hold up our Heads comfortably.   

Section. 3 Thirdly, Of the Strength of the Neck.  
'tIS strong, we see, for some can bear a great burden on their Heads.   

Conclusions.  
1. As the Neck is strong, so 'tis pliable; So should I be strong to bear, yet pliable to Obey, and submit, lawfully.  
2. The Neck is for beauty, yet strong for service; some like of the beauty, but will none of the burden: they like Rebekabs Bracelets, but not her Pitcher; they like our Gentlewoman's Jewels, not the Christians burdens. Labour is an ornament, and ends in rest.   

Section. 4 Fourthly, Resolves concerning the Neck.  
AS it is taken Naturally, Metaphorically, and Spiritually: First, Naturally:  
1. Quest. Why is the Neck called Collum, in Latin?  
Answer, Either for the Roundness, or because 'tis the Medium, between the Head, and the Body. There be two parts of the Neck, the one Cervix, which is the part behind, which is thought to carry the marrow to the ridge-bone: The other Gula, which is the place, where the meat passeth to the Stomach.  
2. Quest. The Neck hath motion, from whence is it?  
Ans. From the Head, or brain; and sends down an influence to the Body by sinews.  
3. Quest. What may we observe in the Necks of Beasts, and Fowls?  
Ans. Those Beasts, that have short Necks, be strong, as Bulls, and Bears, etc. yet some are excepted, as Dromedaries, and Camels; but for the most part, the short-necked are strong, and 'tis observed Fowls, that have crooked Bills, have short Necks: as, Hawks, Eagles.  
4. Quest. What was the Yoke on Esau his Neck, spoken of in Gen. the 27.40. and how was it broken?  
Ans. The Yoke was Servitude, which his Posterity endured: 2 Sam. 8.14. and they broke the Yoke, 2 Kings 8.20.22.  
5. Quest. What is meant by a Yoke of Iron Deut. 28.48?  
Ans. Hard Servitude, under Heathen Governors, as we read, jer. 28.13, 14. from which they could no more free themselves, than they could from an Iron Yoke on their Necks.  
6. Quest. What is it to harden the Neck against reproofs, Pro. 29.1?  
Ans. 'tis to be stubborn, and not to yield, and submit; as stubborn Oxen turn away the Neck, and yield not to the Yoke: such be our wild Gallants, and Romanists, 
Dod on Pro.  and proud Sectaries: these will endure no Reproof of the Learned, Godly, Painful Preachers.  
7. Quest. What is it to have an Iron sinew in the Neck, Esai. 48.4?  
Ans. That place of Esai. adds to the Iron sinew a brow of Bras: they were unteacheable, and Impudent: they would not bend to Instruction; nor be ashamed of their Conditions: they wanted fear before sin, 
Cal. on Esai.  and remorse after sin. Most usually, when the sinew is Iron, there is no Humility to learn; and when the brow is bras, there is no shame to repent.  
8. Quest. What is meant by Chains to the Neck, Pro 1 9 and Pro. 3.3. and Verse 22?  
Ans. To receive Instruction, to exercise Mercy, and Truth, to make Conscience of Duty to GOD, and Man, makes us honourable, and comely, and fit to come before the great Ones: as if we had chains of Pearls about our Necks.  
9 Quest. How may it be Interpreted, The Neck is like a Tower, Cant. 4.4. and 7.4?  

Amsworth Anot.  Ans. That the Christian united to CHRIST, his Neck is strong, that is, he will not bow to sin, not become in bondage to Satan; but ●ather make war against Spiritual Enemies.    

Of the Arms, and Shoulders.  
1. Of GOD'S Work in the Arms, considered.  
2. Of the usefulness of the Arms.  
3. Resolves concerning the Arms, and Shoulders.  

Section. 1 First, Of God's Work, in the Arms, considered.  
THEY have their fastening to the Shoulders, which is strengthened with bones, called blades; (because they be like a sword blade) in Latin Scoptula, coming from the Neck, to each Arme. The bones of the Soldier be hollow within, and bending outward: The Shoulder bones have knots (called Eyes) for defence: the Shoulders have special Relation to the Neck, the Arms, and the Breast: They do support the Neck, give strength to the Arms, and defend the Breast: and on the Shoulders Men lay burdens, 'tis the most able part of the Body to carry any great weight, or heavy thing.  
And Now I come to Gods Work in the Arms: First, The bones be in number thirty, in Arm, and Hand; the Arm alone hath only two, one from the Shoulder to the Elbow, the other to the Hand.   

Conclusions applicatory. 
Conclusion.   
1. If the bones be thirty in the Arm, and Hand: as Anatomists affirm; then judas stretched forth as many bones, as he received pieces of silver.  
2. If the Arm only hath two bones, than my strongest actions require two things: a good Warrant, and a good Aime, and then things are done to purpose.  
Secondly, the bones of the Arm are big for strength, hollow for lightness, full of marrow for moisture, strengthened with sinews, covered with flesh, and skin, bending, nimble, fit for action.   

Section. 2 Moral Instructions from the Arms, In regard of their usefulness.  
1. AS the Arms have relation to the Head, the Heart, and Liver, It minds me my actions should proceed from Memory, Prudence, and Love. From Remembrance, of what I have been taught. From Wisdom, to do things well, circumstantially. From Love, than I shall be profitable, and accepted.  
2. The Veins about the Heart, pass through my Arms, and my pulses, and show how it goes with me: So my Actions come from my Intentions, and Resolutions, and Purposes, and are for Manifestation.  
3. If Diseases befall the Body, the Arm is let blood, to save the whole: To teach us a readiness to suffer for the good of others, and in public calamities some smart though all sin.  
4. If one strike at my Head, mine Arm will receive the blow: To teach me loyalty to my King; To die to preserve him.  
5. The Sinews, and Gristles do strengthen the Arm: To teach the strong not to despise the weak. Who art thou despisest small things? Zach. 4.  
6. The bones of the Arm are joined with moisture; so they grate not one another, nor consume one another: To teach those joined in nearest bonds a meek yielding, and unity; so they may perform Duties comfortably together.  
7. As the Arm hath three Jointes, one at the Shoulder, another at the Elbow, another at the Hand: So should mine Actions have a threefold Respect. First, to the Glory of God. Secondly, the good of my neighbour. Thirdly, the salvation of mine own Soul: I must seriously respect Duties of Piety, Righteousness, and Sobriety.   

Section. 3 Resolves concerning the Shoulders, and Arms.  
1. Quest. HOW is the Government on Christ's Shoulders, Esai 9.6?  
Answer, He hath all Authority within his Church, and also without it: 'tis as he will, not as wicked men will; that things are disposed-of here below.  
2. Qu. What is meant by the Arm of the Lord, Esa. 53.1?  
Ans. The power of GOD, in converting of Souls.  
3. Qu. What is meant by Arm of flesh, jer. 17?  
Ans. Weak, and feeble is man's help without God.  
4. Qu. What be the burdens we must help to bear, Gal. 6?  
Ans. The burden of Infirmities, and Afflictions.  
5. Qu. Why have some Rivers the name of an Arm of the Sea?  
Ans. Because they issue from the Ocean, as the Arm from the Body.  
6. Qu. What is it to have the sword on the right Arm, Zach. 13?  
Ans. To be deprived of power, and strength: to be like an Idol, that can do no good, nor help others.  
7. Qu. What is the condition of the wicked, whose Arms are broken, Psalm 37.17?  
Ans. 1. They are deformed, like those without Arms.  
2. They are in misery; as those whose Arms be broken, though they be in a dead sleep, and for the present feel no pain.  
3. They cannot adorn themselves, nor defend themselves.  
4. They are unserviceable, unfit for Duty.  
5. They may grin, or curse; but the godly will be too hard for them, when once GOD breaks their Arms.  
6. They will never make good Soldiers, nor good Artists. To conclude, when once God takes them in hand, they shall be like Vessels, in whom is no pleasure.  
So much of the Arms.   

Of the Hands.  
1. A Consideration of the Nature of the Hands.  
2. Conclusions from that Consideration.  
3. Of the employment of the Hands.  
4. Resolves concerning the Hands.   

Section. 1 First, A Consideration of the Nature of the Hands.  
I Consider it singly, as I am able; as it is between the Arm, and the fingers: 'tis said on the upper part be nine bones; some knotty, some hollow, some strait. The Inside hath hollowness for receipt, and hairs grow not within, as they do on the back of the Hand. If the Hand be stretched abroad, then 'tis Palma, like a tree spreading out the Branches: If the Hand be clinched, 'tis Pugnus; because men clinch the fist to fight. The Hand is very sensible, and so framed, that we can turn it this way, or that, speedily, and move one part, not another. This is the Instrument of Instruments. The most wise GOD hath framed the Hands, to do many Noble Works.   

Section. 2 Secondly, Conclusions from the Consideration.  
1. AS some bones be knotty in the Hand: so be some Actions that I must do. To do things against my Natural Inclination, against my Reason, against my profit, or ease, I shall find knots, and lets, and stops, and much ado.  
Some bones be hollow, so be some Actions, seeming more than solid; more feigned than real; more in show, than substance: their hollowness is filled not with marrow, but hypocrisy, deceit, and sin: 'tis good if these were taken out of my Hands, for these will bring a mystical gout, and lameness.  
Some bones be strait, so be some Actions: these be the most perfect, that avoid defect, and excess, and be even according to the line: strait things be stretched out, and the middle agrees with both ends. Let mine Actions have a good rise, a good aim, and good affections.  
2. The peaceable Hand is stretched out, the angry Hand is clinched: How beautiful is the one? how terrible the other? let my hands be stretched forth to pray; stretched out to the poor, voluntarily: clinched to threaten, or strike, compulsorily.  
3. Is the Hand so turning, and nimble an Instrument for Action? let me loathe a gentile, and beggarly laziness; my Hands were made for employment? he that is not in labour with men, may hereafter be in dolour with Devils.   

Section. 3 Thirdly, Of the Employment of the Hands.  
1. WE most nobly employ them in prayer, Psalm 143.6.  
2. We employ our Hands to give to the poor:  
3. With our Hands we do receive things.  
4. With our Hands we do most works.  
5. With our Hands we fight, and war.  
6. With our Hands we feed, and  us.  
7. With our Hands we correct offenders.  
8. With the Hands we play, and recreate us.  
9 With the Hands we direct by pointing, beckening.   

Section. 4 Fourthly, Resolves Concerning the Hands, Natural, and Metaphorical.  
1. Quest. WHY is the right Hand most active, usually?  
Ans. Because the right Hand is more hot, and dry, so more fit for Action: and the left hand is to give place to the right. Some men be left-handed, but women seldom: All fourfooted beasts are more active with the right leg (some observe,) the Elephant only excepted.  
2. Qu. Whose Hands do fail of activeness?  
Ans. 1. Old men's, whose Natural he●te declines.  
2. Those that labour, and travail, and spend their vigour.  
3. Those whose blood wants passage for nourishment.  
4. Those that fast too much, their hands wax feeble.  
3. Qu. How are Hands attributed to God?  
Ans. 'tis Metaphorically, in a borrowed speech.  
Sometime his Hand is his Purpose, Acts 4.28.  
Sometime his Vengeance, judges 2.15.  
Sometime his Providence distributing, Psal. 104.28.  
Sometime his special Favour, Luke 1.66.  
Sometime the Gift of Prophecy, Ezech. 1.3.  
Sometime extraordinary Assistance, 1 Kings 18.46.  
There is GOD'S Hand of Blessing, his Hand of correction, his Hand of Revenge.  
4. Qu. How many ways be the hands liftedup?  
Ans. The Hand, or Hands be lifted up:  
1. In Prayer, Psal. 63.4. I lift up my hands in thy Name.  
2. In taking an Oath, Genesis 14.22.  
3. By smiting, so Kain lift up his Hand.  
5. Qu. How is the Hand stretched forth?  
Ans. 1. By Invitation; Proverbs 1.24.  
2. To Comfort; Ieremi. 16.7.  
3. To Relieve; Prov. 31.21.  
4. To Direct; 1 Kings 13.4.  
5. To give liberty to speak: Acts. 24.10.  
6. To manifest a readiness to Answer, Acts 26.1.  
6. Qu. Why do our Magistrates burn thiefs in the Hand?  
Ans. 1. To punish their burning desire to gain, with a burning punishment.  
2. 'tis done openly, though they stole secretly.  
3. That others may know them by the hand.  
4. That if they Repent, they may be humble for ever, when they lift-up that hand in Prayer,  
5. To forewarn them of the burning to come, when shame, and burning shall be for evermore.  
So much of the Hands.  
I have brought my Thoughts now to my Fingers-ends, and I shall be more brief: 

1. Because I want the Art of the Anatomist.  
2. The Body is a heavy subject to dwell on.  
3. My paper gins to call for brevity.     

The Fingers, with the Thumb,  
FIrst, are for number 10. When I look on them, I may mind the 10. Commandments, which I should have in my Do, rather than in my Speculations: I have but one Tongue to speak of the Law, two Eyes to read it, two Ears to hear it, ten Fingers to be doing.  
2. There is Order, and Comeliness, and men give several Names, because of several uses: The Thumb is Pollex for strength, and to measure the Inch withal: the forefinger is the Director: the middle-finger is called Impudicus, the unclean, of some the fool's finger: the next, the Ring-finger; the least, the Earpicker.  
3. The Fingers be lean, more fit for Action: and be lesser, after we have dined, than before; to teach us to be less in ourselves, when we have received plenty.  
4. The Fingers are fenced with Nails, which be harder than Flesh, and softer than Bones; united to the Flesh by Sinews, Veins, and Arteries (as 'tis by some affirmed) The nails have vigour from the heart, for if the heat of the heart decay, 
* Observed in Sickness.  the Nails do wax black.  
So much of the Fingers.   

Of the Back.  
1 Of the Strength of the Back.  
2. Of the Ridge-bone.  
3. Resolves concerning the Back.   

Section. 1 First, Of the Strength of the Back.  
IT is the strongest part of man, made fit to bear: though the lighter burdens be carried on the Head, or in the Arms; yet when a great weight is to be borne than it is laid upon the back. Dorsum is the Back, for it lieth-out, somewhat bunching: and so Dorsum is a hill, or bed in a garden: yet Dorsuarius is he that carrieth on his Shoulder: the Back is the Porter for the whole Body, there the Soldier lays his snap-sack.   

Conclusions.  
1. 'tis fittest the strongest should bear: the smalller burdens came to the judges, the most weighty to Moses, Exodus 18. Able Christians should resolve petty questions of the weak, and Ignorant: and let the higher Matters be carried of the Divine. The Children, and Servants can dispatch the smalller Matters in the Family, the most weighty are reserved for the Master: as the arms, and hands can carry the lighter burdens, but the most heavy are carried by the Back.  
2. The Eye sees not, when the burden is on the back, yet the back bears his burden aswell, as if it were looked upon. The Bearers must carry though the Spectators be absent: A good Lesson for Eie-servants; the Master's Eyes be the winds, which move their sails: Their Cure is, 

1. To look to the Eye of God, which is upon them.  
2. To the trust is committed to them.  
3. To the account they must make, at the last Day.  
4. To the great Recompense of Reward.    
3. Though all have Backs that have Bodies, yet some can, and some must bear more than others. There is a Providence disposes our burdens; if our Spiritual burdens be great, he will give us the more Assistance: if small, they be the more tolerable, and less than others do bear.   

Section. 2 Secondly, Of the Ridge-bone.  
THe Ridge-bone gins at the nape of the Neck, and stretches near the kidneys: 'tis compounded of many Jointes: the other bones are fastened to the Ridge-bone: this bone is for defence, and receives marrow from the brain. The Ridge of the Beast is not rested on; but the Beast lies on the belly: but our bone is so framed, we lie on our Ridge-bone, and rest, and sleep. So resting, we awake, and looke-up to Heaven.  

1. In the way of Thankfulness for our rest.  
2. We looke-up for Blessings from above.  
3. We looke-up to Christ, our Head, in Glory.  
4. We looke-up, that GOD may look down. 

1. To melt our hearts; so he looked on Peter.  
2. To direct us; Mark 10.27.  
3. To Cure us; Mark 1.21.    
5. We looke-up with Reverence, and subjection.  
6. We looke-up with hope, at last to ascend up.   
Thus as we do not lodge like Beasts: so we should looke-up, and excel them.   

Section. 3 Thirdly, Resolves Concerning the Back.  
1. Quest. What is it to go backward, john 6.66?  
Ans. 'tis to departed from Christ, and the good way; to Apostatise: as in a race they that go backward, are sure never to obtain the prize.  
2. Qu. What is meant by bowing the back, Rom. 11.10?  
Ans. To be void of strength: Inwardly, to be void of Grace, good Inclinations, will, and endeavour: Outwardly, to be void of dignity, and honour, and to be in base servitude. 
Willet. Wilson.   
3. Qu. What is it to have our sins cast behind Gods Back, Esai 38 17?  
Ans. To be as not seen; to be pardoned; to be cast into the Sea: Micha. 7.19.  
4. Qu. What be Gods Backparts, Exo. 33.23?  
Ans. Moses saw according to his capacity, not his desire: The Backparts we see; we perceive God by his Word, 
1 Cor. 13.12.  and Works, here; Face to Face, in Heaven.   

Of the Breast.  

1. A Consideration of the Breast.  
2. Resolves Concerning the Breast:    

First, A Consideration of the Breast  
Section. 1 The Breast of a man, first, is bonny for strength. 2. 'tis hollow to preserve the inward parts, and that the lungs especially, may close, and open. 3. The Breast is the Noble part, the Spirits are within it, and many other of the Chief parts: there is heat, and life, and strength. 4. The Breast of a man is broad, but of a bir● the Breast is sharp. The Beast hath dugs in the womb; but only Mankind, and Elephants have dugs in the Breast. 5. If other parts be pained, the Breast hath a fellow-feeling; If the Throat be grieved, or the Stomach, or Lungs; the Breast will be sore. 6. The Breast is sensible; a little pricking, within, more troubles us, than a wound on the Arm, without.   

Section. 2 Secondly, Resolves Concerning the Breast.  
1. Quest. What learn we from the Breast, and the Shoulder given to the Priest in the Peace-offerings, Leviticus 7.29. to 32?  
Ans. 1. The Priest must have the Breast of knowledge; the Shoulder of labour.  
2. The people must bring the Breast to be cleansed from corruption; the Shoulder to be directed to work, and take pains.  
3. The lifting it up, and waving the Breast: 

1. In acknowledgement, it was from God.  
2. Our minds, and endeavours should be upward.  
3. In public view, our works must be manifest.    
2. Qu. What learn we from the Breastplate, Exo. 28.30?  
Ans. 1. It was the Breastplate of Judgement, the Highpriest put-on, when he consulted with God: Num. 27.21.  
2. He must wear it on his Hear, or Breast, with precious-stones therein graven, signifying the nearness of the Church to Christ, and always in remembrance, and enriched with Graces; Rich, precious Graces.  
3. The Breastplate was lost in the Captivity, Ezra. 2.63. After that they must keep to the Law of Moses, Mala. 4.4. and inquire there.  
3. Qu. What is that Righteousness, which is a Breastplate, Ephes. 6.14?  

D. Goog● his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag● 146.  Ans. It is the Righteousness of a good Conscience, being a powerful work of God's Spirit, in the Regenerate, whereby they endeavour to approve themselves to God, and Man, by performing what Gods Law requires: 

1. 'tis a work of God's Spirit, which quickeneth. Rom. 6.11.  
2. A powerful work: We by Nature be dead, Ephes. 2.1.  
3. In the Regenerate: They be borne of the Spirit, john 3.6.  
4. They endeavour, and strive: Acts 24.16. Heb. 13.18.  
5. To approve themselves to God, and Man: Matth. 22.37.39.  
6. According to the Law, that shows us our Duty.    
This Breastplate keeps us from sin, in safety.  
4. Qu. Why is Faith, and Love a Breastplate, 1 Thes. 5.8?  
Ans. 1. Faith brings home Christ, for our Defence.  
2. Love evidences, we be God's Children: 1 john 3.14. That prevents despair; and Love sets us on work to keep God's Commandments: so we prevent sin, and fly presumption, and security, and escape wounds, as by a Breastplate.  
5. Qu. What is meant by the Blessing of the Breasts, josephs' Blessing, amongst the rest, Gen. 49.25?  
Ans. It was a numerous Posterity, ten thousands of Ephraim, and thousands of Manasseh: Deut. 33.17. Many Children, well nourished Children: the contrary is a curse, Hosea. 9.14. a barren womb, and dry Breasts.  
6. Qu. What is meant by the two Breasts, Cant. 4.5?  
Ans. Breasts set out the Church's Ornaments, 
Ainsworth on Cant. Or Towers for strength o● delivery o● the word Midal, which i● Tower, and 〈◊〉 is a Pulpit, 8 Nehemiah 4  Eze. 16.7. Thou art come to excellent Ornaments, thy Breasts are fashioned. Also they signify Nourishment. Esa. 66.11. Those without the Ministry, are said to be without Breasts, Cant. 8.8. The Breasts of the Church, be as Towers, Cant. 8.10. being obvious, and strong, and large.   

Of the Belly.  

1. The Anatomists Relation of the Belly.  
2. A more plain Observation.  
3. Resolves for Edification.    

Section. 1 First▪ The Anatomists Relation of the Belly.  
'tIS separated from the Breast, by the midriff, and bounded in the foure-part above, by the Dag ger-like Cartilege, below by the share-bone. There be three Regions: the first, Epigastrica, covering the entrales, from the bulk downward: the second, Regio umbilicalis, void of ribs, the part where the Navel is: the third, is Regio Hypogastrica, from the Navel downward.  
There are observed, in the Belly, five things more: 

1. Cuticula, a tender skin called the Scarfe-skinne.  
2. Cutis, the skin covering the outparts.  
3. Pinguedo, the fat between the skin, and the membrane.  
4. Membrana carnosa, somewhat fleshy to keepe-in the fat.  
5. The Membrane pertaining to every Muscle.     

Section. 2 Secondly, a more plain Observation of the Belly.  
THREE Names are given to the Belly; First, Venture the Belly, or paunch. Secondly, Alvus, for the receptacle, or hollowness. Thirdly, Vterus, the Womb; this belongs to the Female. The Belly may be considered as containing, or as the things contained; externally, or internally: the form, and fashion round, the Navel in the midst. If a man, be laid on his back, his arms and legs spread abroad, set a pair of great compasses on his Navel, we shall find him round by measure, as fare to his toes, as to his fingers. The Belly is like a Buckler, the Navel is like a Boss. In the midst of it, the Navel is composed of sinews, and veins: the Child in the womb sucketh Nourishment, and draweth breath by the Navel. In the birth, the Navel breaketh, and commeth-forth with the Child, and the Midwife bindeth it about four Inches, that drying-up comes to a roundness.   

Section. 3 Thirdly, Resolves Concerning the Belly.  
1. Quest. HOW was it a curse to the Serpent to creep on his Belly, Gen. 3.14?  
Answer. Because his creeping before was pleasant, but now is painful. 2. before it was comely, but now with Ignominy, Ross. on Gen. 3.  
2. Quest. What learn we from the unlawfulness of eating that which creeps on the Belly, Leviticus 11.42?  
Answer. 1. That distinctions of Gods making must be regarded: He is the great Lawgiver.  
2. The Spiritual use is to decline those, which savour of earthly things.  
3. Quest. What learn we from Psalm 17.14. where the wicked have their Bellies filled with hid Treasures?  
Ans. 1. God's Bounty to wicked men, He fills their Bellies.  
2. I am not to Judge of God's Favour by the Belly; For all comes alike to all sorts, (of these earthly Treasures) Eccles. 9.1.2.  
4. Quest. What learn we from Nabuchad-nezzars Image, whose Belly was Brass, Dan. 2.32?  
Answer 1. The Belly, and Thighs signified the third Monarchy, obtained by the Grecians, who ruinated the Persians; compared to a Belly; because as the meat stayeth not long in the Belly, so Alexander got many Kingdoms, yet enjoyed them, but a short time.  
2. The Grecians were as a Belly, given to Drunkenness, Gluttony, and excess. Alexander gave one Protarchus a Talon for drinking four Measures of wine, which contained each of them a Gallon, and a Pint: but died within three Days, and 41. men more by excessive drinking.  
5. Qu. What learn we from Philippians, 3.19. where 'tis said of some: Their Belly is their God?  
Ans. 1. They mind their Belly most, and care to fill it, and live like Epicures a sensual life.  
2. There is a flat opposition between God's Children and worldlings. The one look for a Saviour, the othe●●●nd is Damnation; The one esteem their bodies vile; the other make their Belly their God; the one minds earthly things; the other have their conversation in Heaven.   

Of the Thighs, Legs, and Feet.  
1. Of the uniting of these parts together.  
2. Of the bones of these parts, and of the body.  
3. Resolves Concerning these parts.  
4. How a man is a Medium between an Angel, and a Beast, with a view of other Mediums.   

Section. 1 First, Of the Uniting of these parts together, that is, Of the Thighs, Legs, and Feet.  
THE lower parts of man's Body answer to the Arms: for, as the Arm hath Shoulder, Elbow, and Hand; so the lower parts have Thighs, Shankes, and Feet.  
The Thigh hath but one bone, which is the longest, and greatest in the Body; and the Thighs are united to the Legs, and Legs to the Feet, with such admirable wisdom, that if the uniting were stiffer, we could not move, and be so active: if more limber, we should be weaker, and feebler, and unfit for burdens, and strong Actions.   

Section. 2 Secondly, Of the bones of these parts, and of the whole Body.  
THE Thigh-bone is only one, and the Shanke-bones two; a greater, and a lesser. The foot is divided into three parts; the bones of the feet are seven in a foot: the first called Os balistae: the second the Heele-bone: the third the bone like a Boat: the fourth is the largest Bone: the other three be the wedg-like bones.  
Bones grow without some Middle Substance, three ways: First, by a line, as the bones in the upper Jaw, and Nose do grow: 2. As the Bones of the Scull are united: 3. When one Bone is fastened within another, as in the Gums.  
If Bones be united by a Medium, 'tis by a Cartilege, or gristle, or a ligament, or string, which is unsensible, and is not hollow.   

Section. 3 Thirdly, Resolves Concerning the Thighs, Legs, and Feet, in their Order. First, Concerning the Thighs.  
1. Quest. WHY did Abraham cause his Servant to put his hand under his Thigh, when he gave him an Oath?  
Ans. 1. Some think, for to signify the firmness of an Oath; because the Thighs be the Pillars of the Body.  
2. Others think it was to try the subjection of his Servant, in Obeying his Command.  
3. The most likely 'Cause was, 
I adjure thee, as thou expectest the Messiah to come of my loins, to be faithful to me.  in a Mystery to foreshow the Messiah was to come from his loins: in this Phrase, the Israelits came outof jacobs' Thigh, Gen. 46.26.  
This kind of Oath was not usual, for the hand was liftedup, when they did swear: Gen. 14.22. There is something in the Mystery, for the word (Jerek) a Thigh, in Hebrew, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oath in Greek: Ainsworth on Gen. 24.  
2. Qu. What may we learn from jacobs' halting on his Thigh, Gen. 32.31?  
Ans. 1. We are not rashly to Judge those to be wicked, who have Infirmities, or deformities. Moses was defective in Speech, Mephibosheth was Lame, Lea Blear-eyed, Isaak Blind, and jacob Halted.  
2. In our Tentations, and wrestlings with God, we have our Infirmities, Psalm 35.15. Read the Marginal Note.  
3. He prevailed, yet went away halting, Which may teach us to be humble, after we have done our best, and sped never so well.  
4. The jews eat not the Sinews of the Beast, in the right Thigh, but of the Fowls they do; because there is no hollow in the Thigh.  
3. Quest. What is that Sword Christ girds on his Thigh, Psalm 45.4?  
Ans. 'tis the Sword of the Spirit, Ephes. 6.17. The girding on the Thigh is to make it ready, Exodus 32.27.  
4. Qu. What do the jews report of the Woman whose Thigh did rot, after she had drunk the bitter water, Numbers 5.27?  
Ans. 1. They say, being guilty, her face looked yellow.  
2. Her Eyes did stick-out.  
3. Her Belly did swell.  
4. Her Thigh did rot, and in the same hour, the Adulterer did die:  
But if she were Innocent, 

1. Her Countenance would look Cheerful.  
2. If she had any disease, it left her.  
3. She should Conceive Seed.  
4. She should have easier travail, than before.  
5. If she had Females before, now it should be a Male.     

Resolves Concerning the Legs.  
1. Quest. What is meant by making bare the Legs, Esai 47.2?  
Ans. Their slavery is setforth by the Millstones, and their shame by the losing the Locks, and making bare the Legs: to pass not only through the Streets, but through the Floods. Now their wickedness shall be discovered, and appear in open view, to their great dishonour.  
2. Quest. What learn we from john 19.36. Not a Bone of CHRIST was broken, when those crucified with him had their Legs broken, verse 22?  
Ans. Christ was prefigured in the Paschall Lamb, Exodus 12.46.  
1. The Lamb was without blemish; so was Christ.  
2. The Lamb must be killed, so must Christ.  
3. The Posts of their Doors must be sprinkled: So our Hearts must be sprinkled with the Blood of Christ: Heb. 12.24. 1 Pet. 1.2.  
4. The Lamb was roasted with fire: Christ he felt the heat of GOD'S Wrath.  
5. The Lamb was to be eaten whole: so Christ had not a bone broken, when the Legs of them Crucified with him were broken.  
3. Qu. What were the Creatures with Legs above their Feet, lawful to be eaten, Levit. 11.21.22?  
Ans. They were several sorts of Locusts:  
The first are more common, and their Name, the Learned say, is from their shortness: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  others say they are named from their multitude: Exod. 10.4.5.  
The second sort have their Name from a Rock, because they breed in stony places.  
The third is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he will fight with Serpents.  
The fourth is called a Grasshopper: because of his Leaping: The Marginal Note saith these were kinds of Grasshoppers to us unknown.  
4. Qu. What were the Legs of Iron, and Clay, Dan. 2.33?  
Ans. The fourth Monarchy divided into two kingdoms, Syria, and Egypt.  
1. These two Kingdoms were as Iron, to the Church.  
2. They issued from the Brasen-bellie, and Thighs; from Alexander's Monarchy.  
3. These Kingdoms were one stronger than the other; the King of the North was strongest.  
4. Their Matrimonial Leagues would not hold together, as Iron, and Clay can make no firm lasting Conjunction.  
5. Qu. What is meant by Cant. 5.15. His Legs are Pillars of Marble, set upon sockets of Gold?  
Ans. Christ's doings are commended:  
1. For Comeliness; Pillars of Marble be long, and strait, and beautiful.  
2. For strength, and stability; Marble is lasting.  
3. For Glory, the Sockets be Gold; the most precious of Metals.  
Christ comes beautiful, as one to be desired; his doings are strong, none can let his coming, nor rase-out his footsteps: his footsteps be golden steps, he brings Glory with him, to that people, to that soul, where he comes.   

Resolves Concerning the Feet.  
1. Qu. What may we observe from Moses putting-off his shoes from his Feet Exo. 3.5?  
Ans. There be three Causes of putting-off the shoes:  
1. By way of Humiliation, as David did, 1 Sam. 15.30.  
2. By way of Resignation, Deut. 25.9. Ruth 4.7.  
3. By way of Reverence, so Moses put-off his shoes.   

Divers Opinions Concerning Moses Action.  
1. Some think, to Consecrate the place: but God's presence made it holy before.  
2. Another Opinion; The shoes were made of dead Beasts skins: Now he must put-off the fear of Death.  
3. Or to put-off the shoes, to acknowledge he is not the Head of the Church; he resigns his right by that Action: that is another Opinion.  
4. Moses must put-off his carnal Affections, when he approaches God's Presence: this is a true Opinion. The jews from the Precept, Leviticus 19.30. Ye shall Reverence my Sanctuary, Concluded, None must come there, with shoes on his Feet.  
2. Quest. What is meant by Saules going in the cave, to cover his Feet, 1 Sam. 24. 3●?  
Ans. To do his easement: we call it to untruss a point: The Holy Bible teaches a holy Expression of things unseemly to be spoken: Adam knew Hevah, Gen. 4.1. The Title of Psalm 51. A Psalm of David, after he had gone-in to Bath-sheba.  
3. Qu. What learn we from Rom. 16.20. The God of Peace will tread Satan under your Feet?  
Ans. 1. To encourage them against false Teachers, he promises them victory.  
2. The God of Peace will destroy him, that breaks Peace.  
3. We must not trust to our own strength to subdue Satan: 'tis God can do it.  
4. Satan shall be subdued, and kept under.  
5. God did this for the Christians in that time, who suffered under the Roman Persecuters.  
6. As GOD raiseth up an Adversary to the Negligent, 1 Kings 11.14. So he threatens to crush the greatest Enemy of the Diligent.  
7. When Satan is subdued, then Grace flourishes presently. The Apostle wishes the Grace of Christ, as soon as he had spoken of Satan's being trodden under our Feet.  
8. If Satan the Chiefest, than all other Enemies that be Inferior, must needs be subdued.  
9 Though Satan hath a Throne for a time, Revelation 2.13. Yet he must come under Foot, in a short time: he shall be trod under Foot shortly.  
10. Those which have trod on Satan, and been victorious, should encourage us: as josua did encourage from former Experience, josua 10.24.25.  
4. Quest. What is meant by Esai 3.16. The Daughters of Zion made a tinkling with their Feet?  
Ans. 1. They had some Bells, or Plates, that sounded.  
2. whatsoever it was, it made a noise as they went.  
3. Such a noise, as they would be taken notice of.  
5. Quest. How are the Affections like the Feet, and the Feet like the Affections?  
Ans. 1. The Affections be a part of the Soul, and the Feet be a part of the Body.  
2. The Affections be in Motion, so be the Feet.  
3. The Affections be soon cold, so be the Feet.  
4. The Affections must be guided, so must the Feet.  
5. The Affections go by two, and two: so the Feet are in number two.  
Quest. How do the Affections go by two, and two?  
Answer, There is Joy, and Grief: Loving, and Hating: Desiring, and Fearing: Hoping, and Despairing, etc.  
6. Feet, well shod with shoes, will tread on Stones, or Thorns, yet goe-on Comfortably: And Affections, well shod with Patience, will go on Crosses, and Troubles, with Constancy.  
7. When the Feet be cold, 'tis uncomfortable: so when the Affections be cold, 'tis uncomfortable.  
8. Stirring, or Fire, warms the Feet: so Duties, and the Ordinances warm the Affections.  
9 A pair of little shoes will serve a pair of little Feet: so those which Affect little, a little will content them.  
10. As Children do grow Elder, so their Feet grow bigger, and stronger: So GOD'S Children, as they grow Elder, their Affections should grow better, and stronger.   

Section. 4 Fourthly, How Man is a Medium between an Angel, and a Beast, and of other Mediums.  
1. THE Angel is all Spirit, the Beast is all Flesh: Man is a Medium, Soul and Flesh.  
2. The Angel hath clear Understanding, the Beast hath no Understanding: Man is a Medium, in his Knowledge above Beasts, less than Angels.  
3. The Angel's Love is Divine, the Beasts Love is sensual: Man is a Medium, and by Grace, he loves Divinely, by Nature, sensually.  
4. The Angel doth service willingly, the Beast by compulsion: Man is a Medium; by Grace he is willing; by Nature he is dull, and backward; and must be forced by Laws, threats, corrections, etc.  
5. The Angel is full of Admiration, the Beast may be frighted but cannot Admire: Man is a Medium, he may be frighted; and hath Reason, so is capable of Admiration.  
6. The Angel never dies, the Beast dies: Man is a Medium, his Body dies, his Soul dies not.   

Of other Mediums.  
1. THERE is Earth, there is Water: Slime is a Medium.  
2. There is Air, there is Water: Vapours are a Medium.  
3. There is Air, there is Fire: Exhalations are a Medium.  
4. There is Slime, there are Stones: the Sea-some a Medium.  
5. There is a Diamond, there is Water: Crystal the Medium.  
6. There is Water, and Metals: Quicksilver the Medium.  
7. There are Roots, and Stones: the Coral the Medium.  
8. There are Animals, and Plants: the Mandrake the Medium.  
9 There are Fowls, and Beasts: the Ostrich the Medium.  
10. There are Birds, and Creeping-things: the Bat the Medium.  
11. There is Rain, and Hail: the Snow the Medium.   
FINIS.