paâ—ticular are brought â—â—rth fâ—om time to â—â—me by his Mighty Pâ—wer who 〈…〉 Day worketh all â—â—ings accâ—â—diâ—g â—o the câ—â—nsâ—l oâ— his own will 〈◊〉 yet thâ—â—e are many Inâ—trâ—â—â—ntâ— used to bring fâ—rth these the old to bâ—iâ—g â—oâ—th the young c. and tâ—ough â—he kinds of Creatures remaâ—n which God himâ—â—lf made yet the pâ—â—ticular Males and Females â—â—de 〈◊〉 beginning are lâ—ng since exâ—ing 〈◊〉 anâ—â—thers by many succâ—ssions are 〈…〉 many Ages in their stâ—ad But thâ—se 〈◊〉 are the very same witâ—ouâ— succâ—ssiâ—n tâ—â—â—efore the Heavâ—ns in spâ—cial man 〈◊〉 do sâ—t 〈◊〉 the glory of God the Sun and the Moon which God hath ordained are in a special manner to be hâ—â—ded that we may sâ—riously câ—nsider of the Lord whose immediate workmâ—nship they are If you câ—n once learn to see God in his Creatures as â—he Apostle direcâ—eth us Rom 1.20 where he saith The invisible things of God from the Câ—â—ation of the World are cleerly seen c. Thou maist then see him Dayly round about thee Thou canst not set thy Foot upon the ground but thou maist remember that thou treadest upon the Lords workmanship and that thou couldest not stir a Foot but that he hath made this ground to bear thee and given thee leave to walk upon it When thou seest the beautiful face of the Earth and the Fruits and Plants which it yieldeth thou seest abundant variety of the Lords Creatures and art taught if thou wilt learn to remember him by whom all of them were created Thou must think thou hearest Him in the noise of strong and mighty winds in hideous claps of thunder that thou discernest Him in the Clouds in the showers â—f Rain in the Hail Snow Ice and Hoar-frost in the Spring Summer Harvest Winter in all thâ— seasons of the Yeaâ— yea in tâ—e very Day and Night for Day unto Day and Night unto Night teach knowlâ—dge Time it self and the continuance of it are his woâ—k Look upon thy self every part â—very membâ—r of thee thy Brâ—ath in thy Nostrils the spiritual substance of thy Soul with all its excellent facultiâ—s thy reason when thou usest it thy Memory which preserveth unto thee the knowledge of things gone and past thine Eyes thine Eares c. which let in things like Windows into â—hy mind These and multitudes of oâ—her things which thou beaâ—est every Day about thee should make thee thâ—nk with much admiration of thy God that made thee and all that is within thee How canst thou look away from God How canst thou turn off the eyes of thy mind fâ—om bâ—holding Him if thou dost indeed discern Him in his works Canst thou see any thing that is and not see as it weâ—e the priâ—t of his Hâ—nd upon it We should not be so foâ—getfull of God if we did make use of this point that he is the Creator of all things Ye look upon the Creature and no farthâ—r as if it had mâ—de it self and had no Câ—eaâ—or to frame it nay so strange is our earthliness and sâ—nsâ—ality that we foâ—get God by looking so much upon the Creatures our plenty of the Creatures maketh us to forget him our dealings about the Creatuâ—es do put the Creator out of our thoughts whereas there is never a Creature in the World but it doth in its kind effectually call upon us to remember it and our Creator Yea the minding of our selves so much inordinate self-love and too much carnal respect had to our selves maketh us to forget our Maker whereas our selves as I have said should in special manner make us mindfull of Him that made us Consider thâ—s ye that foâ—get God and either remember him â—ffâ—ctually by his works or else be sure his Creatures shall bear witness against thee and condemn thee for thy forgetfulness CHAP. III. Use 3. AS the Creatures should make us remember God sâ— should they make us admire and glorify Him This wonderful work viz. the whole World and all the Creatures in it should move us to esteem him wonderfull even beyond astonishment We cannot be sufficiently amazed at his excellent greatness manifested in his wonderful works 1 Kings 10.4 5 6. When the Qâ—een of Sâ—â—ha had seen all Solomon's wisdome and thâ— House that he had built and the Meat of his Table and the sitting of his Servants and the attendance of his Minâ—sters and their Apparâ—l and his Cup-bearers and his ascent by whâ—ch he went up into the House of the Lord Tâ—ere was no moâ—e Spirit in Her These things in this variety laid together did astonâ—sh Her for a time and She was as one amazed as if She had been left without a Soul But alas what was all Solomon's glory unto the Excellency of God his glory and greatness shining in tâ—e Creation not so much as a Gloâ—-worm is to the Sun Our Saviour hath pâ—â—ferred he beauty of a Lilly one of the least of Gods Creatures b fore the riâ—hâ—st Râ—bes that ever Solomon wore in his grâ—atest gloâ—y If Solomon's wisdome were so admirable unto Her how wonderful should the infinite wisdome of God appear to be unto us as it shineth in the excellent composition of the whole Creation If Solomon's House did so dazle Her Eyes with its stateliness greatness and magnificence how should we with much admiration look upon this goodly frame of Heaven and Earth which the Lord by his meer Word brought out of nothing to which the House of Solomon was no more than a poor Cottage If the consideration of divers things together orderly disposed and fitted did thus overcome Her spirit how should the exact order and plasing of numberless Creatures of divers kinds their several natures tempers qualities vertues enclinations some of them great some lesser raâ—ish us some of them giving support unto the â—est some contained within the rest some moving about with restless motion as the Hâ—avenâ— and in them the Sun Moon and Stars tuâ—ning abâ—out with â—hem the Wheel of Time câ—rrying abâ—uâ— with them Days Weeks Moneths Yeaâ—s Ages altering Times and Seasons raising the Earth to Life again in the Spring and renewing its Face with youâ—h and beauty ripening the Fruits of the Eaâ—â—h in Summer scorching our Bodies wiâ—h heat and even making us forget the cold breath of Winter then striâ—ping the World of thiâ— hâ—lf Years clothing at the fâ—ll of the Leaf or Autumn and soon afâ—er leaving it for dead in the benummed Winter until it obtain another râ—surrection as it were at the Spring This is the course of the Hâ—â—vens and these their effâ—ct 〈◊〉 â—gâ—inâ— look on the Earth holding 〈…〉 â—nd not stâ—â—riâ—g from its place eve◠〈◊〉 it Câ—eation See some 〈◊〉 of 〈◊〉 bigâ—â—ss yet neitheâ— stiâ—ring nor growing as Rocks 〈◊〉 Mâ—untains Some gâ—owing but not moving from their â—laces as Tâ—â—es and other Plants of â—he Earth some growing and stirâ—ing to and fro some creeping others going and running sâ—me swimming otheâ—s â—lâ—ing some of wonderful strength and swiftness some weaker â—nd slow in their motions
light at the first so that this I conceive at the first was made that huge Oâ—b or Sphear of Heaven without Sun Moon or Stars and together with it the common matter of all inferiour Bodies for first he saith the Heaven and Earth were made but he doth not say that the Heaven but the Earth only was without form and void And the Spirit of God moved upon the Waters Or hovered over this mixed Mass of Earth Waters as the Bird over her Egge by its divine vertue framing and shaâ—â—ng distinct and several sorts of Creatures out of this common lump On this first Day was the Light created as an active Instrument to distinguish Time and as I conceive so also to be used in bringing forth distinct and special Creatures by vertue of a quickning operative heat accompanying this Light This Light you see was before the Sun which was not created until the fourth Day And in probability this Light was fâ—xed and radicated in the Heavens and so shined here upon this confused heap of the Earth and Waters for had it been without a subject scattered abroad throughout the vast and void empty spaces between Heaven and Earth on every side where had the distinction been between Day and Night And therefore I conceive that this excellent Creature being seated in Heaven by the Father of Lights did shine upon half the Earth at once as now the Sun doth and so was caâ—ried about with the motion of the Heavens and made Day where it shone and left the Night there whence it removed so that whiles the Earth continued without form and had its face coveâ—ed with darkness there was the first Evening and when the Light was made and shown upon the Earth out of darkness there was the first Morning and this Evening and Morning were the first Day SECT 2. IN the second place is to be considered the distinction and division between the greatest parts of the Earth and Waters 1. The division of the upper parts of the Waters from the lower parts of the same which was by the Firmament or Body of the Ayr which God made between the upper and lower parts of the Water which I apprehend thus That although the Earth and Waters lay confused together in one heap yet the thinner parts of this lump coming neerer the nature of Water was raised to the upper part and that these muddy Waters lying in an huge heap above the grâ—sser and more earthy part the Spirit of God did penetraâ—e into them and bâ— his vertue rarily the middle part of this wateâ—y matter turning it into an huge spacious but much purer and thinner body of the Ayr which is called an Expansion or out-spread Covering wherâ—by a separation was made between the Wâ—terish matter compassing and hiding under it the whole Earth on every side and the upper parts of the Water which in Cloâ—ds and Exhâ—lations were drawn and raised up some higher some lower above some parts of this Ayr or Covering And this Firmament is called Heaven even the same spoken of elsewhere in Scripture The Heavens shâ—ll hear the Earth Hos. 2 21. That is the Ayr shall showre down fattâ—ning Showres upon the Earth and so we â—ead of The Fowles of Heaven that is of the Ayr As S. Paul also calleth the Heaven of the blâ—ssed Saints and Angels The third Heaven aâ—d â—o propâ—rtionably that which is the place of the Sun and Stars is the second and this of the Ayr here mentioned is the first Heaven and this Evening and Morning wherein this was doâ—e was the second Day though yet without a Sun 2. As there was a distinction of the upper and lower parts of the Waters so now of the Waters from the Earth the Waters â—hat encompassed wholly overwhelmed the Earth before being by the Word of God gâ—â—hâ—red togetâ—er aâ—d shut up in one plâ—ce and called Seas so that the dâ—y Lâ—nd whâ—â—h was alâ—ogether hidden before did now appeaâ— the wisdome of God thus provid ng for those Creatures which he puâ—poâ—ed to place upon the Earth Next to this was â—he furnishing the Earth with Plâ—nts Trees Herbs Grass c. which were the first Creatures that had life and that the first degree of life vâ—z Vegetation without senâ—e or motion from place to place yet endâ—ed with a seminal vertue enabling them to propagate their kinde and to bring forth an encrease And this was the work of the third Day when as yet the Sun was not created SECT 3. NOw follow the Ornaments of the chiâ—f part of this glorious Building 1. Of the Heaven on the Fourth Day 2. Of the Ayr and Waters on the Fiâ—th Day 3 Of the Earth on the Sixth Day Now the Lord having without Sun Moon or Stars given Light to the World three Days together doth by his All-mighty Word create Lights in the Heaven viz. the great Light of the Sun which should now henceforth become a Fountain of Ligâ—t both to other Stars and to the rest of the Woâ—ld by which the Day should be ruled and then a lâ—sser Light though in appearaâ—ce great to us at a neerer distance than other stâ—rs even the Moon to rule the Night so that now there should be some Light in the Night and not meâ—r Daâ—kness as in the three former Nights but either the Moon should shine with greater bâ—ightness on the Earth or aâ— least the Stars shâ—uld give some lesser Light in the absence of the Moon and even in the most cloudy Night should give some little abatement of utter Darkness But this was not all these glorious Bodies were to serve for Sâ—gnes and for Seasons and for Days and Years Wherein I. I embrace the Opinion of Parâ—â—s who acknowledgeth the Stars to have a thâ—â—e-fold kind of Signification Natural Civil Divine 1. Natural as they signify and fore-shew Rain and Drought Cold Heat Famine Plenty Eclipses c By their rising setting opposiâ—ion conjuâ—ction c. 2. Civil As they shew unto divers sorts of Men when is fit time for several employments viz. Pilots Fishermen Husbandmen Physicians c. 3 Divine So they many times foreshew the judgments of God â—o come as Wars Pestilences Conâ—lagâ—aâ—ions and fearfull alterations of States and Kingdomes II. As they are for Sigâ—es so likewise for Seasons The S n by his vaâ—iety â—f motion making the â—pring Sumâ—er Autâ—mn and Winter and the Moâ—n making nâ—w Monâ—tâ—s by her changes and revolutions III. They are likewise for Days and Yâ—ars the Light carried about bâ—fore made the Day but now the Sâ—n should measâ—re the Day from this fourth Day to the last Day the Day of Judgment by encâ—mpassing the Earth in twenty and four hours making a naâ—ural Day compleat and by a full revolution to the same point where it begun making a full Year IV. To give Light to the Earth without which all the Creatures would be in Darkness and with that Light to impart a câ—erishiâ—g heat and warmth without which the
natural hea and living Creatures would â—â—on be extinguished And this Evening and Morning was 〈◊〉 Fourth Day viz. with those â—hree that were before the Sun but the first Day wherein there was a Sun to give Light Thâ— nâ—xâ— Day the Ayr and Waâ—ers were furnished where it seemeth that God brought both Fowles and Fishes out of the Waters so it seemeth the Fowles were brought forth out of the Waters above the Fiâ—mament and now are appointed â—o fly in the Fiâ—mament or Ayr and the Fishes weâ—e brought forth out of tâ—e Waters bâ—low where yet they abide and swim this was on the fiâ—â—â— Day On the Sixth Day was the Earth furnished with Beasts and creeping things of every kinde And last of all was created a Lord of the rest even Man upon the same Day of which more hereafter Thus much for these bodily Creatures concerning which something may be profitabâ—y spoken by way of Application and someâ—hing also by way of Allusion CHAP. II. Use 1. IN that God did choose to make the World in this space of time who could as easily have made it as well in one moment as in six Days this should teach us to take time for Meditation on his Works He that could in one instant at one word have brought forth Heaven full of Stars the Ayr full of Fowls the Water full of Fishes the Earth full of Beasts creeping things Trees c. was pleased to make several Days works of this wonderful Creation and to proceed distinctly and orderly in his work teaching us by the manner of his working only by his Word without Instruments that he could have done all at once which now he did at several times it being as easie for Him at one word to say let there be a perfect World as at one word to say Let there be Light and on the other side by this stay and pause in working teaching us to stay in our thoughts and to cause our minds to dwell upon his glorious works our minds I say which are of narrow capaciâ—y and can but take in things by peece-meale into their consideration The eyes of our Souls are but narrow and it is not enough for them at one glance to view the whole frame of this glorious Building but rather by setled Meditation to fix themselves upâ—n it and leisurely to pass from one part and point thereof to another and in every part to admire the Infinite and All-sufficient perfection of the Worker It is that which may make us ashamed and tremble also 〈◊〉 God should call our Consciences to account few of us could say that of â—ll the time we have spent ever sith-hence we had the use of ouâ— understandings in a serious Meditation on Gods works to this end that we might glorify the Maker would not make up one Week not one six Days not so long as the Lord was in bringing them forth Is not this a shame for Man who was made of purpose to glorify God in his works that he should not in all his life spend so much time in meditating on the works of God notwithstanding his dulness and sloth of apprehension as the Lord was pleased to take in making of them notwithstanding his Omnipotency which could have made them all in less than one minute as easily as in a thousand years Thâ—s therefore should cause us to humble our selves for ouâ— failing in this regard whereof we are guilty in an high degree and move us to spend more hours in studying this great Book of Nature which the Lord hath spread open before us therein describing unto us those invisible things of his Eternal Power and God-head in such plain and legible Characters that he which runneth mâ—y read them every main part being as it were a several Volume the Heaven the Aire the Earth and Waters every Creature in thâ—se being a several Leaf or Page every part of each Creature every natural property quality or created vertue in each being a several liâ—e or at least word or syllable deserving a studious and attentive Reader that is one that will seriously take into his thoughts the admirable incomprehensible excellency and perfection of the Maker And as our Saviour speaking of Daniel's Prophesie concerning the abomination of desolation standing in the holy place saith Let him that readeth consider so say I of these great works of Gods Creation which we may call the Books of Nature written with the Finger of God let him that readeth them consider let him that looketh upon them not do it with a careless eye but with attentive thoughts and most effectual Meditations yee may not herein be like idle Readers that only loâ—k at the beginning of a Book to see the name and then throw it away again And what if I should say it were expedient herein to follow the same order in considering of the Lords works as the Lord himself did in their Creation that is to bind our selves to do the work of the Day in its Day namely on the same Day wherein each work was done to meditate on the work of that Day I will not say that he sinneth who doth not follow this order I know no such warrant But this I say considering our weakness who must have time to make a distinct consideration of things considering how apt we are to be carried away with idle impertinent and unprofitable musings and so to look away fâ—om those things whereupon our thoughts should especially be fixed considering the great and admirable variety of Creatures and of natural qualities and perfections in those Creatures all issuing from that one single but All-sufficient perfection of an infinite God especially considering that the Lord hath been pleased not only to let us know how many Days he spent in the Creation of all the whole but also particularly and distinctly to acquaint us with his several Days works telling us what he did the first Day what he did the second Day c. â— dare boldly say it is expedient even to tye our selves to set apart some time in those several Days for a more special view of those several works The work it self is necessary and a more natural and convenient order to be used in performing it I cannot think of than this which I now propose CHAP. III. Meditations on the first Days Work SECT 1. LEt us now consider what was the first days work and that upon the first day which now we call the Lords day and therein first consider what was done in the Evening of that Day and then what was done in the Morning 1. What was done in the Evening it seemeth that in the Evening or Nâ—gâ—t was maâ—e the Heaven without Light the Earth wiâ—hout form darkness câ—vering the face of the deâ—p and the spirit of God moving upon the surface of the Waters And here is plentiful maâ—ter for thy thoughts to work upon on this first day of the week 1. Then admire and magnify the wonderful power and
thee CHAP VII Meditations on the fifth Days Work SECT 1. COme we now to the fifth day which with us is usually called Thursday the story of which days work we have laid down in Gen. 1.20 21 22 23. Wherein the waters were furnished with fishes and other Creatures that live there and the air with fouls and such creatures as live in it 1. Here consider that after those four days when the heavens were furnished with lights and the earth beautified with plants springing out of it by vertue of the word of God yet all this while there was not one creature throughout the whole Creation that had sense or power to move from place to place not one fly or the least thing moving in the air not one fish swimming throughout the seas rivers or other waters not one worm creeping on the earth here then admire the wonderful power and wisdom of God who on the fifth day by his All-commanding word filled the air with multitudes of Creatures flying there the waters with abundant of fishâ—s swimming there this was done even in a moment Consider what numberless swarms there were both of fouls and fishes brought forth on the fifth day whereas the very day before there was not one of any kind to be found in any part of the Creation And as the wisdom of God joined these two sorts of creatures together so he made in many respects a special affinity between them as the fouls are covered with feathers so the fishes with scales as the fouls move in the air so do the fishes in that element which cometh nearest the nature of the air as the fouls have wings to fly withall so the fishes have â—innes whereby they swimme and that is a motion very like to that of flying yea some of either kind do communicate with each other in their element for as we have water-fouls so there have been flying-fish in great abundance so that here you may magnifie the wisdome of God who in the day that these creatures were made did imprint upon them such properties and qualities as should be evidences to the end of the world in some sort that they were but the work of one and the same day 2. Consider here that as the Lord hath appointed the fouls to fly in the air and the fishes to swimme in the sea confining each to his own element for the general though some few particulars be suffered to live in both this should teach us to walk within the compass of our callings and not to think we shall mend our selves in a different element or another kind of course without some special cause Some few may have some special warrant to change their callings as Amos to leave his flock and teach the people and Peter to leave his nets and fish for men These had an immediate call from God and so I dare not deny but that in case of great necessity when the Church is destitute of able Ministers some well-studied in the Scriptures and experienced in the mysteries of grace may take upon them the office of the Ministry being lawfully separated unto that function yet this will prove no more that every one may at his pleasure run from the shop to the pulpit than it will follow that all the fishes in the sea may fly up into the air because some few do so And this should especially â—each Christians who are called unto holiness to take heed how they leave their element They are bidden to walk in the spirit even as birds fly in the air and in this element they must keep for as the air giveth breath unto the fouls that fly in it so the sanctifying spirit giveth the new life unto those that walk in him the waters would choak and drown the fouls if they should fall into them so sin is that which endangereth the spiritual life when a christian falleth into it The air giveth a speedy flight and motion to the Birds whereas the waters would wet their wings and cause them to move but slowly if they fall into it so the spirit when a Christian walketh in it carrieth him along with winged-affections and setteth his heart in a speedy motion upon the things of God making him ready unto every good work but if he fall into sin which is like the waters of the dead sea that Lake of Sodom his heart is like a bird drenched in water his affections are deaded his heart moveth but slowly yea many times he lieth for dead and there is scarce any motion of the spirit to be discerned in him And as in such cases a foul had need of more than ordinary means to help as to be held over a warm fire c. So a christian that he may recover his wings again and have his heart spiritually affected and enlarged toward God had need of special humiliation special meditation pâ—aier and other warming and quickening means to raise him up 3. As the air giveth breath and motion so also it giveth support to the birds and it carrieth them even as the earth doth the beasts which go up and down upon it so doth the spirit also give support unto all that are born of the spirit They are kept by the mighty power of God through faith unto salvation If it were not ordinary it might seem strange that the air which none can see being so thin a substance should carry so many millions of souls as there are in it flying up and down wonderful is the power of the blessed invisible spirit who supporteth so many thousand christians by his sanctifying vertue against all the powers of darkness 4. As these birds do now live in the air so were the fouls created in the air at the first so whosoever walketh in the spirit was also born of the spirit he had his begining in this element 5. Consider that as the Birds although they live and move in the air yet they come down to receive some refreshment from the earth so the Lord alloweth his children to receive some nourishment from the earth and to partake of its refreshments yet so as they must not delight in the earth as in their element nor in the things of the earth as their chiefest contentment but like the birds of heaven having supplied their necessities must be ready to soar aloft again and not in their affections be still groveling here below 6. You see how sparingly the birds take of the water a bird doth not drink like a beast it rather sippeth so should a christian sparingly use the pleasures of this life rather sipping like the bird than swilling like the swine As for those that give themselves to drink down iniquity like water and to commit sin with greediness they are none of those who have their conversation in heaven nay those that glut themselves with earthly pleasures knowing no better contentments than in such things as please the senses the appetite the eyes ears tast c. They
Consider tâ—e unspeakabâ—e multitude of them even bâ—yond all imâ—gination no Man on Earth being able to number all the several kinds of Creatuâ—es muâ—h lâ—ss the particulars of those kinds And then if there were not mâ—ch dulness in our spirits and want of apprehâ—nsiâ—n there would be as it were no spirit in uâ— the powers of our Souls would even bâ— swallowed up with admiration and we should with feeling hearts express our astonished thoughts and cry out with the Psalmist O Lord our God how wonderfull is thy Name in all the Woâ—ld Psal. 8.1 In some one of the least Creatures the Lord is to be seen in admirable Workmanship how much more in the whole â—reatâ—on especially considering how it is brought out of nothing in which respect the least Worm is a witness of his Omnipotency beyond exception and therefore we must take time for Meditation on the Creatures that we may set forth the praise and glory of the Creator and as the Psalmist saith May talk of all his wondrous works That the Heavens may move us to declare the glory of God and the Firmament may provoke us and prevail with us to set forth his Handywoâ—k CHAP. IV. Use 4. AS we should admire and bless the Lord for the whole Creation so in special for any Creatuâ—es by which we receive any benefit Remember whatsoever hath any Beeing in the World whereby thou receivâ—st any comfort in any kind it is part of his Creation it is one of those things which he brought out of nothing A due consideration of this would be an excellent means to lead our minds unto thankfulness and to make â—s both love and praise the Lord at whose hand we receive it If we could but deal seriously there is not the least thing that sâ—rveth to cover our nakâ—dnâ—ss or to keep off the cold in Winter not the least refrâ—shment to a drop of Dâ—ink or a cruâ— of Bread which we take into our Boâ—ies not one draught of the Ayr which we suck in at any time not Fire or Waâ—er which are so usâ—ful to us but that every onâ— at any time whâ—n we partake of the benefit of them should be a motive unto thankfulness Once this and that was meerly nothing but God gave it Beeing and these and these qualities whereby it might do me good yea the Lord to whom his works are all known in all Eternity did shew his Almighty Power in bringing these things out of nothing for this veâ—y puâ—pose that it might do me good and supply my wants In specialâ— the Light which is â—o common a blessing how excellent is it in its nature how needfull and useful unto us how should we glorify the Lord for the use of this mercy every Day that when the Earth was without form and void and darkness was upon the face of the deep the Lord by his Almighty Word did bring forth this glorious Creature whereby we have the use of that most excellent sense of seeing which otherwise could not be useful to us yea whereby the Lord in a notable manner sheweth forth his glory so that He that is not blind may from this Creature especially learn to see him that is Invisible Yea God himself hath pleased to câ—ll himself by the name of this Creature God is Light So brightly doth his glory shine in this work of wonder What plentiful matter of thanksgiving doth all the world offer us if we could take it yea we cannot look about us but we see that which should enlarge our hearts and open our Mouths for the praises of the Almighty Maker of Heaven and Earth all our lives should be a course of thankfulness and as all the Lords works do give us occasion of thankfâ—lness so all our actions should be works wherein our thankfulness should be expressed for the works of God CHAP. V. Use 5. THis should keep us from abusing the least of the Creatures as we fear to become guilty of defacing the Lords own Workmanship and in this regard we should not dare to shew our selves cruel to our very Beasts which we use in our service either to carry our Bodies or to do our work The Righteous is merciful to his Beast but their mercies are cruel who carry merciless hearts towarâ— the poor Creatures We must always remember that the Lord who made them hath more right unto them than we can have our right being wholly derived from him and therefore we must usurp no farther upon them than he alloweth us which is moderately and mercifully to use them not cruelly without mercy to abuse them And therefore the withholding of due and necessary food from the Beast or over-burdening it beyond measure is a dishonour offered to its Creator And as these Beasts of service must not be abused bâ—cause they are the Creatures of God so neither may we in sport torment the poor Creature that crawleth upon the Earth If I should name some practices among us of this nature perhaps some would think them too mean to be mentioned here But Christians must walk exactly and keep Gods commandments diligently or exceedingly as the Hebrew word in â—sal 119 4. noteth unto us and the poorest Creature that is is a part of Gâ—ds Workmanship and God may be dishonoured in it yea to abuse in sport â—hough it be as mean a Creature as a Flâ—â— c. is to take the Name of God in vain sith these works of His are such things by which as by a name he hath made himself known unto us the least Flie being an evidence of his Almighty Power So for those Creatures which we use for cloathing nourishment or other use we must take heed of all excessive abuse and so of taking the name of the Lord in vain Still remember that this is created of God and I must use it as a Creature of His. The Apostle against the sin of Fornication useth this speech Sâ—all I take the Members of Christ and make them the Members of an Harlot God forbid 1 Cor. 6.15 So may I say of the Creatures shall I take Meat and Drink the very Creatures and Workmanship of Gods own hand and make them Instruments of Satan and sin of Gluttony of Drunkenness means whereby to dishonour God and fight against Him that made them Shall I take Money and Cloaths Gods Creatures to shew forth my pride and my heart lifted up against God that made these and made me a poor naked Creature allowing me a â—obâ—r use of them to cover my shame not an excessive or fantastical abuse of them to satisfy and shew forth my pride and vanity God forbid So for Time which God made at the first in the beginning of the Creation we should especially take â—eed of abusing it and account it as a precious thing flâ—wing oâ—t of Gods Eternity too precious to be wasâ—fully mispent and abused If the ancient of Days hath ouâ— of his Eternity broâ—ght forth time and givâ—n us time continuing it to
wisdome of the Lord in stretching out the huge and far-spreading body of the Heavens encompassing all the rest of the Creatures after-mentioned And let the wonderful circuit of this Creature make thee with much holy admiration to look upon that infinite Iehovah by whom it was created and if the Heavens be so great that they exceed thine imagination how great is He of whom it is truly said that Neither the Heaven nor the Heaven of Heavens can contain Him if the Heavens be so glorious how unspeakable is His glory and Majesty who hath the whole Heaven for his Throne and treadeâ—h upon the Earâ—h as his Foot-stool yea consider that if Gods wisdome power greatness c. be so notably manifested in these Earthly Creatures which we see it is much more gloriously apparent in the wonderful frame of the Heavens which we can scarcely see by reason of their distance not doubting but that the Heaven doth as far excell these lower Creatures in the excellent perfections of its nature as it is above them in height of scituation 2. Again let this make thee wonder at the goodness of God with a thankfull heart who hath not only given Man a pleasant dwelling here on Earth plentifully furnished and a Lordship over other Creatures bâ—ought out of the same common Mass with himself but also offereth him a place in the highest Heaven that he may dwell for ever in his glorious presence yea that he may sit down with him in his Throne as it is said in the Revelations so that Man who is but dust and ashes even a very piece of this lower Earth shall be exalted above the rest of the Creatures and made to dwell for ever before the face of God seeing then the Lord hath made Heaven for Man to possess let not the Earth then so steal away thy heart O Christian as if there were no better thing than the Earth for thee to enjoy let the Heaven be of greater force to raise and lift up thy heart toward it than the Earth to sink it down-ward see thine own folly and bewail it that thou hast spent more precious hours employed more serious thoughts upon some few spans of the Earth or in gathering some few pieces of white and red Earth than in seeking an assâ—â—ed title of an inheritance in those glorious and spacious Heavens Think with thy self that no pains can be too much no service too hard no endeavours too constant no affection too eager in seeking Gods Kingdome and its righteousness When God would comfort Abraham in hope of the promised inheritance and so make it a motive to him that he might be stirred unto obedience and strengthened in the faith Look saith the Lord East-ward and West-ward North-ward and South-ward for all the Land which thou seâ—â—t to thee will I give it and to thy Seed for ever Genes 13.14 15. So wouldest thou have encouragements for obedience wouldest thou know why thou shouldest do these and these duties and shun these and these sins then look up to Heaven haâ—e an eye to the glorious inheritance which God hath provided for thee Wouldest thou fain be above the reach of malicious tongues or other injuries look up to Heaven they shall not touch thee there Wouldst thou learn contentedness with thy portion look up to Heaven Thou arâ— apt to think thou hast not enough here but when once thou shalt take hold of that Heavenly Kingdome thou shalt say I have enough Look up to Heaven and remember that Christ is there in the same nature of Man wherein now thou walkest up and down making intercession for thee and that thou hast a sure friend a Sureâ—y and Advocate a Spokesman one that is thine Head and to whom thou art united as a Member now in the highest part of the whole Câ—eation Consider the dignity and priviledge of a Christian whose happiness is as far above that of the Worldling as the Heaven is above the Earth 3. Consider the restless motions of the Heavens never at a stop never abating in any degree the swiftness of their motion and learn both the perfection of God whose providence is in a continual course by which as well the Heavens as the lowest Creatures are carried about all in him moving and having their Beeing and on the other side take notice of thy duty and learn to go on in a restless course of godliness as one carryed about by the power of the spirit as the first mover in all the ways and works of God whereby the heart as the first wheel is stirred and the whole outward Man carried about by that motion from which proceedeth both to will and to do according to his good pleasure In the second place to the first Nights work belongeth the Creation of that first confused lump and mass of things here called Earth but having in it as it were the stuff and materials of all these lower Bodies 1. Consider what a rude mishapen lump this was at the first and in thy thoughts strip the Earth of all its glory consider it bare and naked without Grass Trees Herbs Men Beasts Light or any thing that belongeth to its comeliness furniture or perfection and then remember that as it had Beeing so all its excellency and beauty was from the Lord and therefore suffer not any thing belonging to the Earth not any thing that partaketh of it or is of kin unto it to draw away thy heart from him who gave it all that it hath let not that which is wholly God's dâ—aw thee from God but rather lead thee to him Take the Earth as it was of it self and it was nothing take it as it was in the beginning of its Beeing and it was as good as nothing it had not any excellency of Beeing to draw thine heart after it if then thou hadst been Created and then conclude it were a madness to conceive it thus to be decked and dressed up by the Lord himself for this purpose that it might draw thy heart from him and move thee to prefer it above him 2. Learn here to see a Picture of thy state of unregeneration thy body of sin what is it bâ—t a very Chaos a rude confused lump of disordered lusts Earthly affections and muddy distempered passions Is it not without its proper form Doubtless the Soul hath lost that beautiful shape and Image of its Maker consisting in wisdome righteousness and true holiness darkness is upon the face of it What a misty Night shadoweth the understanding of every natural Man so that hâ— canâ—ot diâ—cern the things of God Alas he hath no Light the Day is not dawned neither is the Day-star risâ—n upon his Soul he speaketh readeth heareth of God of his love in Christ bâ—t hath no cleer sanctified aâ—â—reâ—ension of any Heavenly mystery he looketh blindly upon his sins upon his afflictiâ—ns upon his crosses upon his comforâ—s upon all or many of these that which the faithful Soul sees whose eyes have been
have layen like a dead unprofitable lump without any thing growing upon it in the most seasonable time of the year had not the Lord bidden it and in bidding it enabled it to bring forth Consider then with thy self that every years encrease every crop of Corn every Tree every Grain every Seed or Fruit of any Tree every Grass and Herb which the Earth beareâ—h at any time iâ— came undoubtedly out of the Earth by vertue of this Soveraign command of God yea as well the propagation and succession of these as the first Creation cometh from his word for so he said Let the Earth bring forth the Tree bearing fruit after its kind and the Herb bearing Seed after its kind and it was so And therefore give all the glory to Him for these things from whom all things are received by whom the Earth is made fruitfull and yieldeâ—h an encrease Let us lament the unthankfulness the pride and blindness that is among us Do we not murmur many of uâ— if we have not as much as formerly we had as if now we could plead custome with God and challenge it as a due because we have had it so long as if we could accuse him of with-holding our right when after many years of abundance we are a little stinted and have now somewhat less Is not this great blindness Do we not know that by our fall in Adam we forfeited all our â—ight to these things and that the Lord mâ—ght justly have fed us no otherwise than some condemned wretches with a poor pâ—â—tance only to preseâ—ve life that our miseâ—y might be the greater All our right to these things was but by his free grant this grant was but conditional the condition of this grant we brake where then iâ— our Plea Are we better than Iacob O Lord I am less than the least of all thy mercies saith he Is not this great pride that Men should think themselves not well used as it were at the hands of God and that they deserve better dealing If thou haddest thy desert whosoever thou art thou haddest felt more misery long agone than any ever felt upon the Earth and this every one may seemingly acknowledge whose heart God hath touched Is it not great unthankfulness thus to requite the Lord because thou hast enjoyed so much plenty heretofore thou shouldest now much the rather with patience endure some scarcity because thou hast received good thou shouldest with more sâ—bmission bear some evil or want of that measure of good as Iob reasoned with his Wife Nay if many were put to it I am perswaded they could not say in their consciences that â—ver they did pray for this blessing feelingly and effectually and is it not a shame for thee to murmur against the Lord for not giving that which thou never didst effectually ask Nay if we should consider the hoâ—rible abuse of Gods Creatures by all sorts rich and poor we may justly wonder that the Heavens are not long since hardened into brass and the Earth into Iron against us 3. Among these Plants observe how weeds and other hurtfull things do grow of themselves but the best and most usefull must be carefully planted so sin and corruption springeth naturally out of the evil soyl of our heaâ—ts but grace and holiness are of the Holy Ghost his Plantation Again barren Trees are cut down by the provident Husbandman that they may not cumber the ground as you see in the Gospel which should move us by bearing fruits unto God To work out our own Salvation with fear and trembling The leaves of an outward profession are not sufficient but to them must be joyned the fruit of a sanctified conversation The Tree and every branch and twig thereof receiveth sap life nourishment from the Root Every true believer receiveth heavenly life and grace from Christ Jesus So long as the Branch is joyned to the Tree and so to the Root it receiveth benefit and refreshment from the Dew and Rain but if it be cut off from the Tree the sweetest showers cannot preserve it from being withered He that is truly united to Christ as a Branch to the Root by the spirit and faith he receiveth benefit growth and spiritual refreshment from the outward meanes of grace the Ministery of the Word and Sacraments But if he be not truly united to him the sweetest dew that ever fell from Heaven cannot keep spiritual life within him on the other side though the Branch doth receive life and nourishment from the Root yet it wanteth refreshment from the showers of Heaven so those Fanatical dreamers are to be condemned who pretend an union with Christ and partaking of his Spirit and therefore brag they have no need of the Word preached or any outward means Again let the renewing of the face of the Earth by these Creatures every Spring put thee in mind of the wonderfull efficacy of God his Word which from the beginning unto this present time hath made the Earth thus fruitfull and let it teach thee to rely upon his truth and promise in other things as well as this CHAP. VI. Meditations on the fourth Days Work SECT 1. FRom the Third I come to the Fourth day which we usually call Wednesday which was the first day that had a Sun to give it light to which were added the Moon to rule the Nâ—ghâ— and the Stars to attend her which glorious work of a most glorious God should raise our thoughts to some holy meditation 1. Now consider on this Day how that as the Waters which were before dispersed all abroad upon and about the Earth were on the third Day gathered into one store-house called Seas so the light which was before diffused through the huge spaces of the Creation was now as it were drawn together into one Body of the Sun as a full and common treasury Consider here that the Lord who is in himself infinitely more bright than the light it self needed no light in respect of himself and therefore it was for us that he made the light and we should bless him for it so in regard of himself he needed no word nor revelations of heavenly mysteries being infinite in all knowledge and wisdome and therefore it was for us that he gave his Word to be a Light and caused by his Spirit the bright beams of holy truths to be cast abroad into the dark World therefore we may conceive how shamefull our sin and unthankfulness is that we must be entreated to turn our eyes toward this light and to come to Church to hear the Word whereas if need were we should beg a place in the house of God upon our knees rather than go without this light 2. Consider that although the Lord was pleased to give light to the World yet there needed no Sun whereby to do it witness the light of the three first Days wherein no Sun shined so when it pleased the Lord to give the light of Heavenly knowledge to his
golden mines Learn to humble thy self before him whose eyes are ten thousand times brighter than the Sun who knoweth many more faults in us than we can see in our selves be we never so watchful who is greater than our hearts and knoweth all things Let it not seem incredible unto thee that God should be every where present and see all things in all places seeing the Sun which is one of his Creatures and but apart of his fourth day's work doth at once shine many hundred thousand miles if you reckon how his light reacheth downward from heaven to earth and that Northward Southward Eastward Westward yea from heaven to heaven for when it is on the other side of the earth it shineth on the Moon on this side the earth and causeth it to shine yea it shineth upon every tree upon every little grass and doth as it were in its kind look upon the smallest thing Is it then to be doubted that God who can make a thousand Suns as excellent as this with a word should be in all places at once and see all things at one view Even reason may teach us that it is more strange that the Sun being a Creature should shine so far and on so many Creatures at once than that the Infinite God should be thus every where present and see all things Yea thou maist assure thy self that as the Sun is not polluted with the loathsome puddles and dunghils on which it shineth so neither is the Lord by filling all places even there where are the greatest pollutions He is no farther from happiness in Hell than in Heaven for himself is Hiâ— perfection and excellency from whom no degree of happiness can be taken 8. Consider also the swiftness of the Sun which is beyond the thought of man wonderful is the work of God in this regard if we consider what an huge compass the Earth hath and then how the heavens are above the Earth so that the Sun in twenty four houres doth not onely go round about the Earth but also round that huge compass between Heaven and Earth I cannot conceive but that it must needs go many hundred thousand miles in one hour Now is it not easier for God to be every where at once â—han for the Sun to make such a speedy course yet notwithstanding the time of thy life goeth as fast as the Sun it self for it carrieth about thy time thy days thy years thine age with it Oh consider every time thou seest the Sun in his race my life runs along and keepeth pace with this Sun a thousand times faster than any Eagle can fly in the ayr I sit still but my life runneth post I am idle but my time is every moment in a speedy course nay I go backward when my time runneth forward woe is me that I grow less careful in hastening on in my journey that I linger that I go out of the way when my days are carried away upon the wings of the Sun oh call to God for quickening grace that the spirit of God may lift thee up and carry thee on in a farr more speedy course of holy obedience When thou thy self lackest means to pass away the time or hearest others complain in this regard look up to the Sun and think with they self doth not the Sun go fast enough surely time goeth along with it and never laggeth one inch behind it is it not a madness then to call for more help to drive it forward Is there not much more cause to labour by all means to make hast after our time which we have already lost which hath long since out-run us let us take time to bewail our loss of time and be ashamed any more to complain of it as if it were too slow-paced 9. Consider that as the Sun is not the Authour nor cause of darkness when he taketh away his beams from us but the darkness followeth upon his removal so God is not the Authour of sin or blindness when he most justly denieth his light and graces to the unworthy sons of Adam but that sin followeth thereupon glorify his perfect purity and do not conceive one thought against him so as to enwrap him with thy self in guiltiness but say with the Psalmist The Lord is righteous in all his ways and holy in all his works Thus much for the Sun SECT 3. NOw follow the Moon and Stars The Moon which is appoinâ—ed to rule the night is a Creature where we may behold the glory of God though more dimly shining than in the Sun 1. Here see God's wisedome and goodness in mitigating the darkness of the night that when the Sun is out of sight yet we should have a Moon to give us some though not so great a light and if both be sometimes absenâ— yet then we have the Stars to make some abatement of utter darkness How wonderful was the Lord in his works who was pleased not onely to give us so great a light by day but also to set up candles for us in the Heavens in the night time even so should we think also how the Lord dealeth with his servants if he take away the Sun-shine of comforts from them even fulness of joy yet even then he leaveth some Moon-light or Star-light at the least some glimmerings whereby they conceive some hope and are though not much cheered yet supported Be thankful for the least degree and wait patiently for a greater measure seek to him stand not in thine own light let not thy soul refuse comfort or if there be no Moon or Stars to be seen by reason of the clouds yet I am perswaded that in the darkest night there is some little degree of light though not scarcely to be discerned by us yet I do not think it is ever so dark as in those three nights before the Sun was made so in the greatest decay of grace the greatest darkness of spiritual desertion when there is scarce any degree of spiritual life grace or comfort to be discerned yet in every true Christian who once was made a new Creature there is some degree and it is not with him as it was before the Sun of righteousness was risen upon him there is not that utter darkness that was upon his soul while it was in that more confused chaos and heap of unregeneration 2. The Moon in respect of the Sun is as the Church in respect of Christ the Moon borroweth her lâ—ght of the Sun so doth the Church her graces righteousness and all her happiness of Christ the Sun of righteousness What a poor Creature is the Moon how dark is it when the Earth cometh between the Sun and her how empty would the Church be of all light grace comfort if Christ should be hidden from her when the Moon is most enlightened by the Sun yet there are some dark spots to be disceâ—ned in her so when the Church is most replenished with the beams of this Sun of
people the Jews also to yeild him divine honour here now let this wretched man take notice of his own Godhead that cannot stir against a poor fish like a snail with the help of the winds and four hundred Oars when the true and living God shall appoint it to stop his course Wonderful also is that property given to the fish called Torpedo which if it be taken with a Net so soon as the Fisher takes hold of the Net wherein this fish is though he doth not touch the fish it self yet presently it is said his hand will be benumed and he shall lose the use of it for the present as if it were taken with a dead palsey This is not only reported by Pliny in the place fore-cited but Zabarel as I remember also discourseth of that point in natural Phylosophy shewing how natural agents do agere per contactum and bringeth in this by way of objection The wisdome of the Creator is notably seen in this and we may consider of it that those who with Nets of fraud and indirect means do fish for things of this life their wealth proveth to them like this Fish it worketh a kind of dead palsie in their consciences which in such men usually become seared and past feeling it worketh a kind of dead palsie also in their hands which do not freely open to receive the necessities of others for commonly they who are unjust getters are also niggardly keepers this Tropedo in the Net taketh away that charitable use to which their hands should be put they come hardly by that which they have viz. with the loss and forfeiture of their own souls and therefore are loath to part with it to supply others 5. The unseemliness appearing in some Fishes going backwards should make us consider how shameful and unseemly it is for a Christian to go backward in the ways of God cooling in zeal slackning his pace begun the Lord saith If any man draw back my soul shall have no pleasure in him Heb. 10.38 We must therefore stir up our selves with St. Paul to reach and press forward toward the Mark and prize of the high calling that iâ— in Christ Iesus Phil. 3.13 14. 6. You see the Fish by catching at the bait swalloweth down the hook and so by the greediness in getting it loseth it self this should put us in mind of our carnal folly who by catching at such things which Satan offeret h pleasing to our corrupt affections are caught our selves and take a ready course to lose our souls by satisfying our lusts let us not then so much set our eyes upon the bait but especially have our thoughts upon the hook which lyeth under it CHAP. VIII Meditations on the sixth Days Work I Proceed to the sixth and last Day of the Creation with us usually called Fryday wherein the Lord made those Creatures that furnish the earth namely the Beasts and creeping things and then Man in the last place as the Lord of the rest First of the former those unreasonable creatures for of Man I purpose to speak afterwards more at large And in these creatures brought forth out of the earth the admirable power wisdom and goodness of God is manifested 1. Consider with astonishment how in a moment at the word of the Lord out of the dead womb of the earth issued multitudes of beasts great and small and creeping things Lions Bears Tygers Unicornes Horses all sorts of Cattle c. And that of a just size every way in their several kinds for strength stature and other properties And here consider that the least creature that crawleth upon the earth is a part of Gods own work even every creeping thing as the Text saith And in these the Lords omnipotency appeareth the least worm being a work of an Al-mighty power yea doubt not but as the least are the works of his hands so the least are within the compass of his Al-guiding providence And if the least creeping thing be within the Lords care and receive its maintenance from him Wherefore are ye doubtful O ye of little Faith Will God feed the worms and let his children starve 2. Wonderful is the strength wonderfull is the swiftness of many beasts wonderful is their variety in kind bigness quality voice c. Consider the wonderful strength and courage of the Lion and then consider the excellency of that glorious Lion of the Tribe of Iudah Christ Jesus who as the Prophet saith travelleth in the greatness of his strengtb and is mighty to save Isa. 63.1 He is as a Lion unto his enemies to destroy them Therefore kiss the son left he be angry submit to Christ lest he tear you in pieces as a Lion and there be none to deliver He is as a Lion to defend his people against their enemies this Lion is too strong for that old Red-Dragon and will crush his head and tread him under his feet And as Sampson having killed the Lion found sweet refreshment in the dead Carkass of the same which occasioned his riddle wherewith he posed the Philistines Sweetness came out of the strong one and meat out of the Eâ—ter Iudg. 14.14 So our Saviour this Lion of the tribe of Iudah being slain for the sins of the world yeilded sweet nourishment and refreshment to those who feed on him by faith so that out of this strong one cometh sweetest meat for hungry souls yea as the Lion yeilded pleasant nourishment to him that slew him so doth Christ to the faithful who slew him by their sins yea many of those who in a more special manner did join in sheding his blood did feed on him by faith as appeareth by the fruit of St. Peters Sermon Act. 2. Again the Lords voice in the ministry of the word is compared to the roaring of a Lion When the Lion roareth who doth not tremble When the Lord speaketh who will not prophesie Amos 3.8 This voice of the Lord should rouze up sleepy sinners from their pillows of deep security and make them tremble at the word of the Lord with an holy fear and not trample it under foot nor cast it behind their backs with an hellish scorn Miserable is their folly who are more afraid of the barking of Dogs than of the roaring of This Lion more afraid to do those duties which the wicked scoffe and rail at than to do those sins which the Lord in his word forbiddeth and condemneth upon pain of everlasting destruction Read at large how the Lord in the book of Iob setteth forth the excellency of the Elephant or Behemoth of the Unicorn of the warlike Horse and that of purpose to over-awe Iob with an apprehension of his infinite Majesty by a due consideration of the excellency of these Creatures These things were not spoken to him alone but to us also 3. Consider what multitudes there be of cruel savage beasts in the world which the Lord so restraineth that they do not over-run man-kind which should
Creation I have chosen the first Words of Holy Scripture as a ground of my Discourse which in brief containeth in it the Story of the Creation In the Words we may take occasion to consider 1. When all things were made In the beginning of time 2. Who made them God 3. The matter whereof they were made Nothing 4. The Forme or Order of the Creation A comely and orderly disposing of the Creatures the Heaven being placed above the Earth in the highesâ— rank the Earth being seatâ—d under it 5. The end for which God did create them 6. The effect or thingâ— created I. When viz. In the beginning of Time God is Eternal before all 〈◊〉 wiâ—hout all beginning enjoying Himself in infinite All-sufficiency of blessedness and perfection Now before the Creation there could be no time there being nothing but God himself the eternal Iehovah who is not subject to the measure of Time but Time began with the Creation it being the duration or continuance of the Creature so that the beginning of the Creation was the beginning of Time Now as we may consider the Creation confâ—sâ—â—ly before there was a distinction of Creatures so also may we consider time it sâ—lf It is said Verse 2. The Eaâ—th was withâ—ut Form and â—â—id and darkness was upon the face of the deep c. So that â—iâ—st there was Created one huge deep confused Mass as a common matâ—er out of which all things at least all bâ—dily substances were afterwards distinctly created So also in the beginning of this confused lump of Creatures there was a beginning of Time but so that Time was in a sort confused too like thâ—t which was created to which it was coexistent But as the distinction of Creatures began so did the distinction of Time so the Light being the fiâ—st distinct Creature made the first distinct Day or measure of Time God said let there be Light c. Verse 3 4. And presently it is said Verse 5. The Evening and the Morning were the first Day So that in both respects it may be said that the Creation was in the beginning of Timâ— In the beginning of Time confused and not distinctly measured was the Creation of that confused Mass and lump of things not distinctly ordered In the beginning of Time distinctly measured viz. on the first Day of Time was the beginning of the distinct and orderly Creation of things the Light which was the first distinct Creature and the first Day of Time beginning together So we have it Hebr. 1.10 Thou Lord in the beginning hast laid the Foundation of the Earth II. Who made all things The Text saith God Here two things are to be considered 1 The Persons in the God-head which did Create 2. The manner of working 1. For the fiâ—st we must note that all the Persons in the Holy Trinity did create there is no doubt of the Father who as he is the first Person in order of subsisting so is he always the first in order of working The second Person is plainly mentioned Ioh. 1.1 In the begiâ—ning was the Word c. By him all things were made and without him nothing was made that was made Verse 3. Of the Holy Ghost Moses speaketh in the second Verse of this first Chapter of Genesis And the spirit of God moved upon the Waters or hovered and sate upon them as a Bird upon her Egges by his divine vertue framing the several distinct Creatures out of the common Mass as she by her natural warmth bringeth forth her young ones after her kind with all the distinct parts of their bodies out of the shapeless lump of matter in the Egge according to this sense do the best Expositors take that metaphor so saith the Psalmist in Psal. 104.30 Thou sendest forth thy spirit they are created So that the Father createth by the Son through the vertue of the Holy Ghost And therefore albeit we use to call God the Father the Maker of Heaven and Earth as is expressed in our Creed yet must we not exclude the Son and the Holy Ghost although the Father be first in order of working Thus you see that God made all things as Solomon saith Proverbs 16.4 2. Now we must consider in what manner all things were thus wrought by him 1. Voluntarily of his own free will 2. Without the help or use of any Instruments The Psalmist saith Whatsoever the Lord pleased that did he in Heaven and in Earth in the Seas and all deep places Psal. 135.6 Now we see the more excellent any Creature is the more free in its works The Trees and Plants grow up without all liberty by a natural necessity having no sense of that which they do and without any freedome of choice or voluntary manner of doing The sensible creatures Beasts Birds c. As they are of a more excellent nature than the former so they have some shadow of liberty doing that which is pleasing to them and refusing things distastfull yet this is no true and perfect liberty because they have not the light of reason to guide them to liberty or freedome of will in choosing things or refusing But Man at his Creation and the blessed Angels that kepâ— their first estate have a perfect liberty in their kinds though subordinate to him that gave it yet voâ—untarily choosing or refusing according to the Light of their understandings Now then it must needs fâ—llow that God who is infinite perfection is perfectly and absolutely free in all his works and so in this work of Creation he cannot be imagined to have any to command him he being the supream Commander and absolute Soveraign over all he cannot be conceived to have any need of any thing created and by it to be compelled to make them as some are constrained to work for need who otherwise would be idle sith he is infinitely and absolutely All-sufficient to whose eternal happiness and perfection nothing can be added no not by ten thousand Worlds And as he made all things voluntarily so likewise without the use or help of any Instruments only by his immediate Word So you see all â—long in this Chapter He said let there be light and there was light c. So Psalm 148.5 He commanded and they mere created So that by his spirit the eternal Word he made the World without the use or help of any Instrumenâ—s III. Of what matter they were made Of nothing In all the artificial works of Men we look to the stuff or matter out of which they were made but here was none God made all things meerly of nothing there was no matter preceding his work It is true there was a common rude unwrought lump of things before the distinct and orderly Creation of things out of which distinct and several Creatures were framed but this also was created by God so that originally all things were created of nothing Iob. 1.3 All things were made by â—im And therefore that thing out of which all other things
were made was made of nothing by him for it is impossible that any thing can be of it self but God who is the Beeing of Beeings and the Fountain of all things else IV The form or order of the Creation is seen in the orderly placing of all things created the Heaven in the highest place as the roof of this glorious building decked with the Sun Moon and Stars under these as some say an Element of Fire we are sure an Element of Ayr being of a pure invisible substance coming nâ—erer the nature of Heaven than thâ—se grosser Bodies which are placed below next that are the Waters more gross than the Ayr yet more pure and light than the Earth being naturally above the Earth containing it on every side and that is the proper place of the Waters but the Almighty Creator did shut it up in narrower limits commanding the Waters which covered the whole Earth to gather themselves together into one place of the Earth for this purpose that the dry Land might appear for the use of Men and Beasts c. which he had appointed to live upon the Earth Genes 1.9 yet so that he giveth it leave now to overlook the Earth as it were in lieu of that right which it hath to stand above by its Creation as you may see if you look on the Sea where the Shore is level and not mountainous yet hath the Lord by his decree as it were barred and bolted it up Iob 38.10 11. saying Hitherto shall you come but no farther and here shall thy proud Waves be stayed Psal. 33.7 He gathereth the Waters of the Sea together as an heap he layeth up the depth in Store housâ—s kept as it were under Lock and Key So the Apostle saith 2 Pet. 3.5 The Earth was standing out of the Water and in the Water In the lowest place is the Earth by the mighty hand of God fixed unmoveably in the midst of the great Creation resting upon no Foundation but the Almighty arm of its Creator having the Heavens round about it The more particular survey of the comeliness of several Creatures we may consider of afterwards thus briefly of the main Frame V. The end why God created all could not be his own encrease of happiness and contentment for he was All-sufficient of Himself and sith the Creatures were meeâ—ly nothing having no beeing at all without Him they could give nothing to him which he had not without them in himself for all that they are or have is wholly of him and from him and therefore the ends we conceive the Lord to aim at are two viz. To communicate his goodness To manifest his glory 1. He did it to communicate his goodness He made all things that he might give unto them Beeing and perfection of Beeing according to their kinds Himself being the Beeing of Beeings infinitely perfect not to receive from them who are nothing without Him 2. The second and main end is the manifestation of his glory which doth not add any thing to him but sheweth what is in â—im though incomparably short of â—hat he is so by the Creation he sheweth forth the glory of his Eternity in that bringing foâ—th the World in the beginning of time he is manifested to be before all time The glory of his infinite presence in that he hath raised and supported this huge fâ—ame of Heaven and Earth The glory of his infinite wisdome in the most excellent composition of this goodly building The glory of his All-mighty power in bringing so great a work out of nothing The glory of his infinite goodness in communicating Beeing unto that which was nothing Of his holiness in making all things good not one spot defacing any part of his work Of his infinite mercy in delivering the Creatures out of misery which had not been manifested without a Creation Of his infinite justice in punishing the rebellion of his Creatures which had not been evidenced but by a Creation Of his perfect trâ—th in his dealings wiâ—h the Creatures which how had it been made known had there not been Creatures made Of his glorious providence in governing and disposing things Created VI. Tâ—e effect is the last thing to be considered which is the whole Creation the whole body and frame of the Creatures which may be generally considered in the whole as the Lord looked upon all together and saw every thing that he had made and behold it was very good which you must understand is meant 1. Of a natural goodness or perfection in every Creature whereby every one was made perfect and compleat in its kinde without all natural defects 2. Of a special goodness or holiness in the reasonable Creatures Angels and Men. Thus of the Creation in general of the several kinds of Creatures in special I shall speak more hereafter CHAP. II. Use 1. THis condemneth the Atheism of all those who deny or doubt of this truth and imagine that the World was not created of God but that it was without beginning which senseless conceit the World it self conâ—uâ—eth for who but a fool cannot see that no Creature could make it self for then it should be before it self then it should be and noâ— be at the same time neither can the mâ—st excellent Creature make the least or vilest out of nothing it being a work of him alone who is the Fountain of Beâ—ing yea the changeâ— and alterations of the World and the things thereof the fadings decays and imperfâ—ctions of it do all prove it had a beginning and that it enclineth to an end for that which is withoâ—t beginning is also without alteration Now sith the World must have a beginning it must needs have it from one of infinite excellency and perfection which is God alone none else could frame so great so glorious a Building 2. If God made the World and all things in it then let every part of the World and every Creature in the World put thee in mind of God that made it Let every thing that hath Beeing serve as a Stream to lead back thy thoughts to God who is the Spring and Fountain of all Beeing When thou seest the Sun to shine the Moon and Stars to give some light borrowed from the Sun look thou to the Father of lights and let that created light and brightness which is in these Creatures enable thee to see him that is invisible from whom the Creature receiveth all its excellency Every Creature which thou seest is a part of his Workmanship and putteth thee in mind of its Maker but these viz. the Sun Moon and Stars Heaven and Earth are the same immediate works which the Lord made at the fiâ—st Thou seest that Sun that Moon those Stars that Earth which God did immediately bring forth by his All-mighty Word· The Tâ—ees the Beasts the Birdâ— aâ—e all his Creaturâ—s all bâ—oâ—ght out of the Mass and common 〈◊〉 whâ—ch 〈◊〉 â—he first was without foâ—m and 〈◊〉 and all thâ—sâ— in
enlightened â—y the Father of Lights learn hence â—o see what thy condition is and so loath thy 〈◊〉 in poverty of Spirit And as this senseless lump of things 〈◊〉 until the Spiriâ— of God moved upon 〈◊〉 â—aters so câ—nsidâ—r what a piâ—ce of dead 〈…〉 wâ—st thy â—elf and how â—hou didst 〈…〉 block without all 〈…〉 life unâ—il the blessed quickning Spiriâ— oâ— Gâ—d began to 〈◊〉 thine heart and learn to 〈◊〉 all proud câ—nceits of thine own from â—n huâ—ble heart acknowledging that by the Grace of God and through the work of his Spiâ—it Thou art what thou art 3 By this Evening of utter darkness which was before the first Day learn to consider that dark and dismal Night wherein the Church of God was after the death and before the Resurrection of our Saviour who rose to life upon this first day of the Week What sad thoughts possessed the Souls of those faithful Woâ—en who this Night were coming with their Odours to do honour to his dead Body whose life was so precious to them When the formeâ— hopes of his Disciples were clouded with such dark distrustful conceits as this We had hoped that it had been He who should have saved Israel Surely heaviness endured with them this Night but joy came in the Moâ—ning the Sun of righteousness arose out of the Grave as here the Light 〈◊〉 commanded to shine out of daâ—kness and 〈◊〉 it was verified which our Saviour spake unto them Yee shall have sorrow but the World shall rejoyce and your sorrow shall be turned into joy SECT 2. LEt us now consider what was done on the Morning of the first Day here turn thy thoughts to consider of â—hat excellent Creature the Lighâ— which the Lord called for in the midst of Daâ—kness â—nd which immediately came at his Call when Darkness was upon the face of the deep God said let there be Light and there was Light Admire this wonderful change which the Lord made upon this Day when suddenly the Light brake forth there where was nothing but Daâ—kness the glory of God is notably seen by this Light inasmuch as without the help of Sun Moon or other Stars he created a bright shining Light to drive away that Darknesâ— wheâ—ewith those beginnings of the Creation were enwrapped We should think it strange to see at mid-night a perfect Light suddenly breaking foâ—th without any dawning or such other degrees of preparation the Ayr in one instant becoming as light at mid-night as at Noon in the cleerâ—st Day yet this was more inasmuch as it was the first appearance of the Light that ever was in the World there being no beginnings no glimpse or degrees of it before And here consider 1. As the Light was created upon this day so Christ the Light of the World did this day arise out of the Grave of Death and Darkness and by his Resurrection the Light of his God-head did shine abroad into the World which before was over-shadowed with miserable blindness and darkness so the Apostle saith He was declared to be the Son of God with Power according to the Sâ—irit of Holiness by the Resurrection from the Dead Rom. 1. â— His time of suffering was the hour of Darkness and a kind of Nâ—ght his ignominious death burial and abâ—de in the Grave was so daâ—k a Night that in it the quickest eyes even the faith of his own Disciples could hardly disceâ—n him to be the Son of God and Saviour of the World But being risen he made it manifest that he was the Son of God as the Sun doth shew it self by the brightness of his own beames and now he cast abroad the light of his heavenly truth in the Ministery of his Apostles by whom was Preached Christ Jesus dead for our sins and risen again to make us righteous 2. Consider that as on this Day the Light was created and this day Christ the Light of the World did arise so the Lord hath ordained that on this day the light of the holy Gospel should shine brighâ—ly and plentifully in his Church through the preaching of the Word and therefore consider seriously with thy self that on this day thou must set thy self with an open and fixed eye of thy Soul to receive the Light that is wiâ—h a willing teachable and aâ—tentive mind to receiâ—e the Word of God which is a beam of light issuing from him who is the Father and Fountain of Lights Sad is the practice of many who like Owles and Bats and such other Night-biâ—d shun the Light and come not abroad in such times when the Sun shineth namely such as purposely keep home on this day and are offâ—nded at the Light causelesly abâ—â—nting themselves from it or wilfully refusing to entertain it such as would like the World better if it were over-shadowed with a Night of ignorance and like those Churches best that have but dark Lanthorns or such Candles as after a little time of blazing go out with an unsavoury snuff Oh think it a special mercy of God that he holdeth forth the Light unto thee on this day and do thou with all readiness both look toward it and walk by it 3. Again Consider that as Light was the first thing which was made when the Earth was without form and void so when any Souls in the state of natural corruption are without Christ formed in them void of grace full of pollutions the first thing wrought in us is a light of sanctified knowledge sound illumination before we can bring forth any duty pleasing to God And therefore be not deceived like those who think that Ignorance is the Mother of Devotion Ignorance is as great an Enemy to the Soul and its salvation as utter darkness was to the World and to the Creatures in it and that spiritual light is as needful for the former as this other light was for the latter They therefore that are in their natural blindness are as far from the new Creation as the Earth was from its natural perfection while darkness was upon the face of the deep 4. As God alone by his Call did bring forth Light so think you that all the knowledge which thou hast especially in Heavenly things is wholly from God without which nothing was in thee but utter darkness and therefore thou hast no more cause to be proud of thy knowledge than that muddy heap of Earth in the beginning had to brag of the Light which shined upon it by the command of God whereas of it self it was altogether dark and covered with darkness 5. Consider the benefits which thou receivest by this Creature it giveth thee the use of thine eyes it delighteth that sense it freeth thee from many fears which darkness doth naturally suggest unto thee it sheweth thee things in their right colours it helpeth thee in avoiding many dangers in obâ—aining many comforts it is a guide unto thee in thy travel it is comfort in thy labours it is a means whereby thou maist
conveâ—se with others it is not to be imagined how many wants and inconveniencies the loss of this Creature would bring upon thee for among other things it hath a cherishing warmth and lively heat accompanying it whereby it giveth life and preserveth life motion and natural heat in Men and other Creatures and therefore conclude Oh Lord our God! how wonderfull are thy works and especially this first-born Creature the Light which upon this first day thou diddest cause to shine out of utter darkness and when thy heart is covered wiâ—h a dark night of sad uncomfortable thoughts then look up to him who can cause the light to shine out of darkness and joy and comfort to arise out of sorrow and heaviness CHAP. IV. Meditations on the second Days Work FRom the fiâ—st come we to the second day which we ordâ—narily call Monday Here you are to consider the wisdome and wonderfull power of God in making a division between the huge heap of the Waters spreading the Firmament of the Ayr between its parts raising the Clouds above and there making treasuries for Rain Hail Snow and other mâ—teors Oh consider the goodness of God in giving thee this admirable Creature of the Ayr whâ—ch feedeth thee with Breath continually whereof the poorest Beggar hath as large a portion as the greatest Monarch Consider that the least draught of this Ayr is more than thou canst deserve at the hands of God who yet art apt to repine and murmur when thou hast not fulness of Bread and art abridged in some small degree of the plenty which thou hadst at other times 1. Consider that as without this Ayr the natural Man cannot live so neither can the spiritual Man without the blessed spirit which giveth an heavenly breathing to the Soul regenerated as the Ayr doth to the Body And as the Ayr doth pass unseen into the Body but then is breathed out again in a visible manner so the spirit of God worketh and conveyeth his heavenly influence in an hidden invisible manner into the minds of the faithfull but is visibly breathed forth again as it were in regard of its fruits in holy speeches and heavenly actions that Men may see the good works which he bringeth forth in the godly and glorify their Father who is in Heaven Wonderfull are the effects of the Ayr and according to it our Bodies are usually enclined and disposed yea and our Souls too in some respect by reason of the neer Neighbourhood between the Soul and the Body and the special affinity between the Ayr and the Spirits in the Body which are the immediate instruments of the Soul We of this Kingdome have special cause to bless God for one of the sweetest and most temperate Ayres in the World seâ—ving much for delight for health for our furtherance even in the best things if we were carâ—full to make the best use of such a blessing a quick and kindly Ayr being no small help to the spirits even in the service of God 2. We may further consider that as such stoppings as hinder the Ayr from passing too and fro do endanger the natural life so those sins that stop the lively working moving and breathing of the sanctifying spirit do endanger the spiritual life The Wind which is the Ayr stirred and moved and is as it were the same in the Ayr which the Waves are in the Sea is of wonderful force and strength it beareth down Trees Buildings and things of wonderfull strength and bigness it tosseth the Seas and rouleth in the Waves and worketh wonders in the deep hereby magnifying the Almighty Power of its Creator Wâ—o as the Psalmist saith rideth upon the Wings of the Wind. And yet you must remember that the Winds and Seas obey him who sent a calm when Ionas was cast out of the Ship and at another time when Christ came into the Ship so when sin is cast out of the Soul and Christ received and embraced then the tempest of an accusing conscience is calmed and a sweâ—â— peace followeth upon it which passeth all understanding 3. As the Ayr is sometimes more sometimes less stirâ—ed by the Winds so the blessed spirit of God blowing when where and how he listeth doth sometimes as it were breath more stâ—ongly and sometimes impart a lâ—ss measure of hâ—s heavenly vertue In the second Chapter of the Acts at the Feast of Pentecost he camâ— down like a mighty rushing Wind upon the Apostles who were gathered together and so they were carried mightily in the Power of the spirit to spread the Gospel of Christ throughout the World But ordinarily the blasts of the spirit are not so strong and to our pace is but â—low in the ways of God and therefore should we pray with the Spouse in that song of Songs Arise O North-wind and come O South and blow upon my Garden that the sâ—icâ—s thereof may flâ—w forth 4. But in this Days work we are especially to consider the Clouds above which are those Waters above the Firmament and in these admire those store-houses of sweet refreshing showres which water the Earth with a faâ—tening dew and fruitfull moisture that it may yield encrease for the use of Man and Beast which should make us to admire his goodness and on the other side to tremble at his displeasure who once did open the flood-gates of Heaven so as to overwhelm the World of the ungodly destroying all that breathed those only excepted which were contained within â—he compass of one Ark where also we are â—o admire his patience who thus long forbeareth sinners being continually provoked alâ—hough he hath not only flood-gates of Rain and Water but also store-houses of Hail-shot mortal Thunder-bolts treasuries of Fire and â—â—imstone c. whereby he could in a moment many thousand ways avenge himself of his Enemies 5. Consider that as that ground is neer unto cursing which drinketh of the dew of Heaven and receiveth the Rain and yet 〈◊〉 forth no encrease so that case is dreadfull when the Heavenly dew of the Word falleth continually upon the heart and yet it remaineth altogether barâ—en and fruitless toâ—aâ—d God 6. Consider also how the Lord giveth snow like wool câ—steâ—h forth his Ice like morsels â—â—â—â—ereth the â—oarâ— first like ashes In this Ayr are to be admired the hideous claps of â—â—under the dreadfull flashes of lightening whereby the Lord sheweth his Almighty Power and Majesty and as he made shew of these terrible things in the delivery of his Law so even common sense may teach us that he will be much more dreadfull when he calleth to account the impenitent transgressors of his Law yea we should consider that the same reverence is to be yielded to Him when he speaketh in the soft still voice of the Gospel which was due unto his voice when it was attended with thunder and lightning 7. Learn to acknowledge Him in the different change of weather be it seasonable or unseasonable and to call upon Him and give Him
thanks as the cause requireth 8. Let the Ayr filling all empty corners in the World in a wonderfull manner leaving no creek nor crany in any degree not filled put thee in mind of the infinite presence of God who filleth all in all and through all And thus mâ—ch for the second Day CHAP. V. Meditations on the third Days work SECT I. I Proceed to the third Day which with us is usually called Tuesday wherein the Waters were gathered together in one place and called Seas and the Earth was dried and clothed 1. On this Day then thou hast special occasion to admire and magniâ—y the wisdome of God in foreseeing what was fit for the use of the Creatures his goodness in â—ffecting it and his Power in crossing and controuling the first order of nature for this purpose Consider this day how all was Water no sign of Earth no Mountain no dry Land appearing and then on a sudden by the Word of God the Waters rouling together into one place called Seas and there abiding And here consider what wonders are in this deep what numberless swarms of Fishes swimming and floating up and down of which afâ—erwards on the fifâ—h Day 2. Consider how admirable is the Power of God seen in bridling the Waves of the Seas and by his invisible but most mighty hand holding them in that they shall pass no farther And thus also doth the Lord restrain the Enemies of his Church both Devils and wicked Men who otherwise would soon bring down a deluge of misery upon the people of God and swallow up his little Flock and therefore as when thou seest the Waves beat furiously against the shore as if they would return to their old place again thou dost not fear it because the hand of God keeps them in so when thou seest the rage of the Enemies against the Church at the highest yet remember that the Covenant which God hath made with his own people is as a strong Bar against their might and malice 3. Wonderfull is the Lords Majesty set foâ—th by the greatness of the Seas bordering upon so many Nations and compassing the Eâ—rth about yielding by means of Navigation a speedy intercourse between those Countries which are far distant from each other 4. Wonderfull it is in the secret passages whâ—ch it hath whereby it sendeth forth Waters into the Cranies of the Earth which in divers places break out again in sweet and fresh Springs losing the saltness which they brought from the Sea and then by the conjunction of many Springs making Rivers and emptying themselves again in the Sea Eccles. 1.7 So also we who receive all from God should return all to him again It were a monstrous thing in nature for a stream to wheel about and come home and sink into its own Spring again not emptying it self into the Sea from whence it came No less monstrous is it but much more common for us to run thus in a Circle and to reflect wholly upon our selves to aim at our selves our ease our credit carnal contentment and not seriously and effectually to bend our hearts and thoughts to direct our aimes to employ our gifts and talents of several kinds for the honour and glory of the giver A sin that will fall most heavy at the last day if not repented of and forsaken How can we cross and oppose the Lord more who made us for himself alone than when we make our selves only to aim at our selves These Rivers run into the Sea yet is not the Sea indebted to them nor over-filled by them when we have done all that we can for God yet are we unprofitable servants we cannot give him a recompence answerable to that which we have received much less deserve any thing at his hands 5. The peâ—peâ—ual course of these streams and Rivers fed by a living Spring should put us in mind of that Well of Living Waters even the Fountain of sanctifying grace which Christ by his spirit shall cause to arise in the hearts of the faithfull never to be dried up again and such must our graces be not like a little rain-water filling the Cistern and soon dried up or drawn out but like a Spring that giveth a continual supply And as many Waters which now glide along and shew themselves in the Vallies had their first rising in the Hills as it is said that the Râ—ine the Rhene and the Poe three great Rivers of Germany France and Italy have their Springs in those Mountains called the Alpes so those streams of grace which are to be seen in the low Vallies even the conversations of humble Christians had their beginnings in that Mountain of holiness and came down from the Father of lights SECT 2. NOw then the dry Land the huge massy Body of the Earth appeareth the Waters being put up in one place and here 1. You may think of huge Mountains deep Vallies in the bowels of it veins of gold silver brass lead iron and consider that these things which the World esteemeth most precious and for whâ—ch mâ—ny thousands cast away their precious Souls are laid up by God in the lowest and basest part of the Creation buried under ground And therefore though in these we should admire the wisdome goodness riches of their Maker yet at the other side we must take special care that we do nâ—t let â—hem steal away our heaâ—â—s from him who made both them and us That brazen Serpent which Moses made by the Lords appointment was a Sacrament unto the Isâ—aelites who had fâ—lt the Fiery Venome of those Serpents in the Wilderness but the Peâ—ples sin in after-times made it a dangerâ—us Idâ—l and so a Nehâ—shtan or contemptible piece of Brass as Hezekiah called it so God hath created these mettals c. and hath given them their natures beauty qualities for ouâ— use and his glory but if we give that affection to them which we owe to him we make them Idols and are to remember that they are but a brighter kind of deâ—d Earth and that the meanest Soul in the World is of more worth than a Mountain of Gold and therefore it is a notorious indignity to the Father of Spirits and Maker of all things if we prefer one of his meanest works above Himself Again it is reported that those grounds which abound with Gold and Silver are barren in bringing forth living Plants as Trees Herbs Grass c. So the heart that hath a golden Mine or a vein of Silver running through it is barren in bringing forth any lively fruits of holy obedience 2. But the Earth is without all ornament and clothing now that the Waters are removed neither did it bring forth one poor grass or herb or any other thing until the working and All-mighty Word of God laid a new Commandment upon it Let the Earth c. And therefore do not think that the Earth hath this vertue to bring forth of it self a yearly encrease but that it would
make us admire his infinite power in curbing them his infinite-goodness in preserving us 4. Consider of what use many of these creatures are to us especially those which are most common among us What supply of Milk do the Kine afford us what Fleeces of Wool do the Sheep yeild us what store of strong wholesome and pleasant nourishment do their bodies yeild us and what labour is bestowed about these when we have eaten of these and are full when we are cloathed by these and are warm then should we take heed lest we forget God of whom we have received all 5. Among other things we should observe the Lords goodness in giving us divers of these creatures to do our work to carry our burthens to bear our selves What benefits do we daily receive by the labour of the Oxe plowing our ground and doing us necessary services many ways How serviceable is the Horse unto us both for speed and ease carrying us from place to place wonderful is the goodness of God in making these creatures far stronger than our selves to yeild to us not using their strength to resist us but to do us service Therefore we should not at any time use any of these creatures but that we should be moved to lift up thankful hearts to God for this mercy which we would think worthy of much admiration if they were not so common among us but on the other side we should think the more we have of them the more thankfulness we owe to God for them 6. Consider that as a man hath in him the senses of a Beast and somthing more excellent as Reason and Understanding so a Christian hath Nature in him and somthing above Nature even the Spirit of Regeneration And as some Beasts have some things in them wherein they excel man as the Lion in strength the Horse in swiftness c. yet the meanest man is naturally more excellent than the most excellent among the Beasts so though the children of this world do in some thiâ—gs outstrip the children of light as many times in beauty strength wit outward carriage policy civil deportment c. yet the meanest true Christian is more excellent than his best carnal neighbour in regard of the Image of God restored to him 7. Again seeing the Beasts have those pleasures whereof the senses are capable this should perswade us that these are not the most excellent delights but that there are purer higher more heavenly delights which suit better with an intellectual immortal soul and this should teach us to bewail our brutish affections which carry us so strongly after sensual delights of the eye the ear the taste c. as if we had no better souls than the Beasts Solomon saith The spirit of a beast goeth downward and the spirit of a man goeth â—pward Eccles. 3.21 So it should be in our affections our souls should go upward reaching toward the things above and not go down-ward enthralling themselves to these sensual things here below like the spirits of the Beasts 8. As the Beasts do bear our burthens so should we willingly bear those burthens and do those services which God requireth How wouldest thou rage if thy Beast should continually fling and cast thee and those things which thou layest upon it and are not we herein worse than Beasts that perish when with froward spirits we fling and kick at the Lords commandements and do not willingly and obediently submit unto them Of the Creation of Man CHAP. I. Gen. 1.27 So God Created man in his own Image in the Image of God Created he Him Male and Female Created he them SECT 1. THe rest of the Creatures being made the supream Lord of heaven and earth was pleased to make Man after his own Image to be his Deputy here on earth and under him a Lord of the other creatures which being a principal work requiring special attention the holy Ghost setteth down the consultation of the Trinity about it and sheweth us how it was accordingly performed in these words where you may take notice of three things which you may take as so many several points of doctrine I. That God created Man II. That God created both Sexes Man and Woman Male and Female III. That God made man in his own Image For the first that God Created Man this is that kind of creature as we have said partly visible partly invisible and so his Creation is to be considered according to his several parts first then consider the creation of mans body and then of his soul. The Creation of mans body is but briefly laid down Gen. 2.7 And the Lord God formed man of the dust of the ground that is his body where though the dust of the ground be mentioned yet I conceive that the matter of mans body was tempered with the other elements although the earth was that which bare the greatest bulk and made up the greatest part of the substance in the body Now to set forth the excellency of the Creatour it may not be amiss briefly to consider of the notable workmanship of mans body whereof the Psalmist speaketh Psal. 139.14 15 c. and in it may be considered The general frame The particular parts 1. In the general frame is to be observed a notable and excellent temper of body consistinâ—â—f divers humours admirably composed and mixed together and fitted so as to be a serviceable Instrument of the soul this was in full perfection when God made it for we musâ— not judge of it according to those distempers whereunto the body now is subject yet now in some tempers above others there is some degree of evenness which giveth us a shadow of that exactness that was at the first But in that state of â—reation there was not the least defect nor disorder in the temper of the body nothing which a man could have wished to have been otherwise than it was the constitution and complexion of the body and so the colour and appearance of it was perfect and exact For as every thing wâ—s good in its kind so man especially had his due natural perfection every way 2. As there was this perfect temper and so an excellent constitution so there was a just and due proportion the whole body had its just stature and every part its due measure it was exactly shaped and framed nothing wanting nothing exceeding nothing beyond nothing short of the due size And this exactness both of temper and proportion made up the perfect beauty and comliness which God gave to the body of man in his Creation 3. In the general frame also we may consider the upright and erected posture of mans body in which regard he was permitted to look up to heaven and an excellent Majesty was given him as a Lord and Ruler over the other Creatures who were made to bow down their back in subjection unto him and by the very stooping of their body to do him homage and acknowledge his dominion
should learn to bless God for every faculty of our souls we are too unthankful for all sorts of mercies but yet more apt to give thanks at least outwardly for things without us than for those more excellent things within us Thus many a one saith I thank God for health for meat and drink c. that never not so much as in words doth give him thanks for his soul and the several faculties of it How seldome hath God any praise for our understandings our judgments our memories our reason wills and affections how lame would our souls be without the will and affections how blind without reason memory or understanding yet how unthankful are we to him that made them we should râ—ckon these among the chiefest of Gods blessings next to the sanctifying graces of Gods spirit and accordingly shew our thankfulness for them to his glory SECT 2. II. IN as much as the Soul is more excellent by its Creation than the Body this sheweth that our care should be greater for the soul than for the body Nature it self might teach even a natural man to be more careful of the natural good of the soul than of the body which yet is contrary to the practice of man You will say the Natural man perceiveth not the things of the spirit neither can he discern them because they are spiritually discerned But I speak now of such natural good things as tend to the enriching and perfecting of the soul and mind of man namely such knowledg in Arts and Sciences as concerneth the things of this life How many do preferre the things of the body above these But the principal thing is that which concerneth the spiritual happiness heavenly perfection of the soul. These things which are the most excellent endowments of the most excellent part of man are less regarded and sought for than those that are the meanest appurtenances of the body which is the meanest part The least saving grace being a thing belonging to the perfection of the soul is worth more than the whole body which without the soul is but a dead lump of earth Can a Maid forget her ornament oâ— a Bride her attire yet my people have forgotten me days without number saith the Lord Ier. 2.32 what a shameful indignity is this to the Majesty of God when ornaments of the body toyes head-tyres or the like serving to dress up an earthly carkass shalâ— be better remembred than God himself yea shall be remembred when he is forgotten Thus every thing belonging to the body is thought of but the soul is forgotten the eye must be pleased the ear must be tickled the palate must be delighted great ado must be made for back and belly but where is the care for the soul we can starve that yet never feel any hunger we can let it pine away yet never complain of weakness we can suffer mortal diseases most dangerous corruptions to grow upon our souls and never see our need of spiritual physick How many a soul is swollen with pride and over-grown with vile affections and yet no care is taken of it but it is let alone as if all were well yea what deadly wounds do men daily give to their consciences by swearing lying drunkenness by unjust and indirect dealings with others yet all this is esteemed as nothing no care is used to have it cured nay he that shall desire to cure it or perswade them from these desperate courses tending to the destruction of their souls shall be hated as an enemy Our very creation should make us ashamed of this folly that all the care is taken for the body framed out of the dust and the soul is utterly neglected which the Lord himself breathed into the body Fâ—ar not them saith our Saviour Mat. 10.28 which after they have killed the body can do no more but fear bim which can cast the body and soul into hell-fire Yet he that shall follow our Saviours counsel in this shall be thought to be a fool by many men he that will rather suffer harm in his body or loss in his goods and such things as concern the body than hazard his soul upon any sin which is death to the soul is thought to do it in simplicity for want of wit whereas even reason might teach us that the soul is a thousand times better than the body and the misery of the soul incomparably beyond the punishments that can befall the body in this life Let us then labour to prevent the everlasting destruction of the soul and fear it more than a thousand deaths of the body if it could possibly endure so many Think that a precious thing that weigheth more than the whole earth in the ballance of the sanctuary and the judgment of Christ. What shall it profit a man to gain the whole world and lose his own soul Oh learn to prize thy soul a precious Creature and immortal Spirit and make it appear thou makest more reckoning of it than of thy body thy body is but a small piece of earth but the whole earth is not able to bring forth or yeild matter for one soul which is of an higher nature SECT 3. III. THis should teach us also that the greatest good which one man can do for another is that which is done for his soul. The feeding cloathing and refreshing of anothers body is a good work if rightly performed but the good which is done to the soul is a better work as the soul is better than the body This therefore should reform a gross folly among us whereby it is conceived that there is no good work in a manner besides that which is done to the body It is true that he who hath this worlds good and yet doth no good in this kind doth not truly perform any other good work but yet this on the otherside is a gross errour to conceive that the best thing that a man can do is to help the outward man and that the doing of this is enough to excuse him from doing good to the souls of others This is a gross carnal conceit it is as much as to affirm that the body is better than the soul earth than heaven mortality more excellent than immortality and a lump of flesh more worth than a spiritual being Now men are so far from esteeming that best which is done for the good of the soul that they account those admonitions and reproofs which are tendered to them for this purpose the greatest signs of ill-will that any man can shew to others no man is accounted a worse neighbour than he that will seek to pluck mens souls as brands out of the fire of Gods wrath by shewing them the danger of their sins If men want for the body what outcrys are there made against the hardness of others hearts men are so hard-hearted now a days that they will not give a poor man a bit of bread they will see him starve first and somtimes
vassall to the earth and not a servant to the Lord. Learn thou to know him that made thee and never think thine understanding so well employed about any other things as when it is busied in studying the word of God frequent those exercises wherein the word of God is taught and thine understanding is to be preâ—ected The eye loveth the light and is delighted with the sun-shine let thine understanding the eye of thy Soul love the light that shineth from heaven in the ministery of the word and do not turn from it or neglect it Let thy delight be in the law of the Lord and meditate therein day and night magnifie God who hath given thee this faculty of thy soul whereby thou mightest come to be acquainted with him thy Maker and think there is none so worthy of thy knowledge as he that made thee this knowledg shall be everlasting the knowledg of earthly things worldly policy skill in dealings laws of men c. shall perish but the knowledg of God is everlasting and immortal as the soul it self is yea it shall be perfected when other knowledg shall perish 3. Thy Wâ—ll wherein the strength of thy soul lyeth must be wholly for God it must be firmly bent to obey God and strongly resolved against all disobedience flashes motions and good moods and fits now and then arising in the heart toward God either in affliction or when we see some spectacles 〈◊〉 mortality or hear the word pressed upon us are but slight and weak of themselves and soon Vanish if there be nothing else but these But the strength of the Soul lies in the Will when it is sanctified and firmely resolved to obey its Maker in all things When Barnabas saw the good affections of the new Converts at Antioch be exhorted them all that with purpose of heart they would cleave unto the Lord Act. 11.23 So David I have sworn and I will perform it that I will keep thy righteous judgments Psal. 119.106 there was a resolute spirit and such should be the bent of every sanctified will The affections may be stirred and yet may be no more but as a few loose sticks which Satan will soon break again and bring to nothing but the will when it is throughly bent and confirmed indeed it is as a common bond to tye up all the affections and to strengthen all let us therefore pray to the Lord that he would give us both the Will and the Deed. 4. The will being thus for God then labour to stir up the affections which are as it were the wings of the soul. 1. Love is strong as death jealousie is hot as fire thou shouldest love God with passionate and strong affections Oh how I love thy law it is my meditation all the day saith David Psal. 119.97 Tell him that I am sick of love saith the Church of Christ. Cant. 5.8 That is an happy soul that is sick of this heavenly love It is not enough to wish well to God and his glory and coldly to desire that things might be amended but the heart must be carried after him in strong and stirring passions of Love that as the heart of a fond lover is passionately carried and overcome with the love of the person beloved so should a Christian Soul not content it self with an ordinary cold temper of love but should labour to have it self possessed with fervent affections yea to be overcome The love of God is shed abroad in our hearts saith the Apostle now that I hope will work an affectionate love to God when his love is poured abundantly into the heart this will make a man love out of a pure heart fervently 2. This will draw desire after it which is another affection oh how the Soul will pant long hunger and thrist for God if once it fall in love with him and be truly joyned unto him having tasted of his excellency and found how Good the Lord is I have lifted up mine eyes to the hills saith the Psalmist Travellers at the foot of the hill look up to the top and now oh that I were there with a wish so a Christian in the valley of humiliation and in the sence of his own wants locketh up to God and his holy Mount and now oh that I were with the Lord oh that I were neer to him and could more fully enjoy him oh that I had more of his Spirit more of his fulness more of his graces my soul thirsteth for the Lord even for the living God And when once thou comest to this how canst thou chuse but from thy heart loath all sin tendered or suggested to thee by Satan the world or the flesh if once thou thus lovest God thou wilt not make league with any enemy of His. 3. Then thou wilt rejoice in the Lord with joy unspeakable and full of glory then the worlds joys will seem poor heartless unsavoury flashes and now a world for my part in that blessed feast of fat things of wine upon the lees of wine upon the lees well refined No delicates so sweet as the Paschal Lamb Christ Jesus no feast so excellent as that which the soul maketh on him by Faith Now I can relish Christs sweetness in the Word in the Sacraments in private Meditations 4. And now also must thy sorrow be sanctified and nothing be so grievous to thee as that which is displeasing to thy God thy heart should ake when his spirit is grieved all should be godly sorrow that bringeth repentance give not way to that sorrow for which thou must sorrow again but to those tears after which thou shalt reap in joy 5. As for Hope where shouldest thou cast Anchor but upon the Rock there is the only sure hold that will abide a storm fasten there lean not upon the arm of flesh cast not Anchor in the Sand. 6. And whom shouldest thou fear but him that hath all power in his hand all Creatures that can help or hurt at his command eâ—ther to let them loose or to tye them up fear him for his Goodness and Mercy as well as for his Justice that it is too good to be abused and to be made a patronage to thy sins 7. Labour to be couragiously confident in the Lords goodness toward thee and bear up thy soul upon the multitude of his mercies and his truth that never faileth above the gulf of desperation 8. And for thine Anger let it not be a strange fire of inordinate and distempered passion but an holy fire of zeal for the glory of God oh let it burn inwardly to consume the dross and corruptions of thy own soul and to burn up the stubble vanity of thy corrupt affections and then let it flame out in the eyes of the world that those that hate it may yet see its light and then whatsoever the world speaks or thinks of thee thou maist with a glad heart say in the presence oâ— God Praise the Lord O my soul
and breath And that upright posture of his Body was a fit resemblance of the Majesty of God that made it 2. Now without the Body there were these two things 1. The sweet and happy habitation which Adam had in the Garden of Eden such as now no place with the greatest cost and art in the World can possibly afford hereby resembling God who hath the glorious Heavens for his dwelling place wherein he doth especially manifest his divine and glorious presence 2. His Dominion over the Earth Ayr and Waters with all the Creatures in them whereby as an Under-officer or Deputy he did represent the Person of God who is the Supream Lord of all CHAP. IX Use 1. LEarn here then to admire this wonderfull Work of God and to magnify Him for that admirable perfection which he gave to Man within him and without him in Soul Body habitation and dignity having made him a little lower than the Angels and Crowned him with glory and honour What an excellent Creature was Man when he came newly out of the Hands of God until Sathan â—â—rred him with his foul hands A Body without any blemish a Soul without the least defect without all impurity an understanding and wit without all dimness or dulness a judgment without error a memoâ—y free from leaks oâ— failing an heart without the least distemper always carryed even not swayed or stirred out of place on the one side oâ— the other 2. Learn here not to think God the Author of any sinfull disposition in thee Remember how he made thee and condemn thy self justifying his purity and holiness by whom thou wast made upright 3. Learn to lament thine own misery who art so far from that perfection which God gave to Man at the first look upon thy defects every way within and without and see the fruits of Sin in thy self and give no rest to thy self till thou seest thy self new-made again until thou art become a new Creature and hast the Image of God restored unto thee So far as we come short of Adam's perfection so far we come short of that which we should be of that which we must continually seek for But you will say all in the World come short of Adam's perfection True and therefore all must strive to grow in grace more and more and none must condemn another that goeth beyond himself but yet there is a great difference in this case for some are not sensible of their failings at least not so as to be carefull to reform them but rather dislike those that give them the best examples and keep themselves most close to the Rule of the Word These have not the Image of God at all restored to them they have no part of that spiritual life which Adam had But others there be whom the Lord hath new-molded and once again by his Spirit hath breathed into them the breath of spiritual life who see themselves to come short of that perfection which Adam had and mourn and strive and pray and use all holy means and helps to this purpose who are willing to be shewed wherein they come short of this Image of God in Adam wherein they are unlike unto it willing to be reproved by the Word These have some degrees of his Image renewed in them and these strive after farther perfection But now compare thy self with this Image of God in Adam before his Fall and see what thou hast to do how much is amiss in thee and must be amended When a Man hath lost a great estate and by some means beginneth to recover again he will scarce think he hath enough until he hath gotten as much as he had before he would fain be as rich as ever he was Men are too greedy of these things but as the Apostle saith so say I Covet yee the best things Thou wast rich in Adam our first Parent had abundance of riches to leave us but he committed Treason and so all was forfeited into the hands of the Lord. Now we should never think our selves well until we have recovered the same degree of excellency which we lost Thou that thinkest thou knowest enough consider how far thou comest short of Adam who knew the Lord perfectly but thou art ignorant of many things in the Word of God and those things which thou dost know thou knowest it very imperfectly How far art thou from that full purpose of heart in obeying God and cleaving to him that was in Adam How far from that uprightness that perfection of holiness those Heavenly affections that strong love to God that ravishing constant joy in him which Adam had How unsetled are thy affections How dead is thy heart How little art thou affected toward Heavenly things How far in love with the Earth and Earthly things Therefore think with thy self in these and these things I am unlike to God I bear not his Image I am contrary to his purity and so resolve upon present reformation And beware thou art not of the number of those who instead of the Image of God do bear the very Visage of Sathan Oh let all the Children of God labour to be more and more conformed to the Image of their Heavenly Father and to become Holy as he is Holy that they may for ever be happy as he is happy CHAP. 1. Of the Creation of Angels and of their Properties Colos. 1.16 For by him were all things Created that are in Heaven and that are in Earth visible and invisible c. THus much of Visible or Corporeal Creatures now let us speak something of the Invisible or Spiritual where observe from the Text that God Created all Invisible substances These are called Spirits or Angels and all of them I conceive have the same natural Essence or Beeing though in regard of their present moral enclinations to good or evil there be a wonderfull difference between them 1. For their nature they are called Spirits so the good Angels are called He hath made his Angels Spirits Psal. 104. So the evil Angels are often called unclean Spirits in the Holy story of the Evangelists and in that story of Ahab 1 King ult there is mention made of a lying Spirit Now in that they have appeared in a Bodily shape this is no proof that their nature is not spiritual but this they might do sometimes by the Lords command sometime by his sufferance for special ends for if some excellent Artificers can amaze the minds of others with strange inventions and artificial performances how easie is it for these excellent Creatures even of any matter Ayr or Water c. to frame shapes for any purpose 2. For their Original here you see they were created as the Text maketh it manifest but not as many other Creatures so as to propagate others of their own kind but all those that now are we suppose were at first created and their number shall not be encreased to the end of the World for the Day when
might justly have done all for although the Lord did give natural perfection unto all yet he was not bound in justice to add his grace of confirmation unto all or any for that which is of grace cannot be a due This I doubt not was done in and through the Son though not through his Incarnation not through him as made Man for as God the Father made all things through his Son so he doth all his works through him and especially this work of confirming the blessed Angels in their happiness and therefore in this respect he is the Head of the Angels also II. The number of the Angels is exceeding great the Scriptures makes mention of many thousands and there are multitudes employed for the good of the Church in all parts of the World Howsoever the number of these Stars of the third Heaven the blessed Angels is as uncertain to us as the number of those Stars which are in the second Heaven we must therefore leave it to God as one of his concealed secrets who telleth as well the number of the Angels as of the Stars and calleth them all by their proper Names III. As for the Office and employment of Angels it is 1. To attend on the Lord and give him praise I am Gabriel that stand in the presence of the Lord said the Angel Luke 1. So in the Vision of Isaiah the Angels stood with their Wings covering their Faces and singing before the Lord Holy holy holy Lord God of Hosts all the Earth is full of his glory Isai. 6. So in Luke 2. the Angels joyn together in praising the Lord and in many places of the Revelations 2. To go at the command of God and so they are called Angels that is Messengers and the Angels both in the Hebrew and Greek are called Messengers so Angels were sent to Abraham to Lot to the blessed Virgin to Zachary to our Saviour they are ready at a bâ—ck as soon as the Lords pleasure is known unto them they flie at a word 3. To defend the Church He shall give his Angels charge over thee to keep thee in all thy ways Psal. 91.11 12. They shall bear thee up in their hands lest at any time thou dash thy Foot against a Stone So the Angels defended Elisha against the Host of the Syrians and there were more with him than against him Doubtless the Church of God and particular Members of it do receive great assistance and protection from the holy Angels and that as I conceive not only in regard of outward but also in respect of spiritual Enemies For I cannot conceive but that the good Angels should as well suggest good thoughts as the evil Angels do evil thoughts and as a Man hath his own corruption and the temptations of the evil Spirits on the one side to draw him into sin so I am verily perswaded that he hath the graces of the holy Ghost and the assistance of the holy Angels to help him against sin and to stir him up to obedience And as Sathan prevaileth not in tempting us to sin unless our Corruptions joyn with him so I conceive these holy Angels prevail not usually in provoking us to good unless the grace of the Spirit shall make their perswasions effectual these things we may conceive by Analogy considering the practices of evil Angels And it may be thought that those restraining thoughts which many times do bridle the rage of the wicked so that it breaketh not out against the godly even then when they have intended and begun to attempt mischief against them are cast into their minds by the Angels As for the godly I am perswaded they are many times directed strongly by the secret suggestions of the Angels for the avoiding of dangers and the obtaining of good but whether every particular Christian hath one particular Angel I cannot so well resolve you though I know some there are that understand that place of our Saviour Mat. 18.10 to imply so much where Christ speaking of young Children saith I say unto you that in Heaven there Angels do always behold the face of my Father which is in Heaven And here by the way you may observe a special charge which the Angels have of Children helping those which are most helpless and for my part I am resolved that the Angels do especially guard young Children against a multitude of dangers that they are apt to fall into yea that they stand about our Beds and keep us sleeping then especially defending us when we are most subject to danger 4. Their Office also is to execute God's Judgments so did an holy Angel on Senacherib's Army so did two holy Angels on Sodom and Gomorrah CHAP. 4. Use 1. HEre meditate upon this excellent work of the All-sufficient Creator who being an Eternal Infinite Beeing made these Immortal but finite Spirits most like to Himself of all the Creatures that he made therefore he rather chooseth to call himself by the name of these Creatures a Spirit than by any other although indeed he is more properly called Iehovah a Beeing in general than by the name of any Creature in special 2. Admire him who hath so many glorious Angels to attend him whereof the least is far more excellent than the greatest Earthly Monarch admire his Majesty â—ho hath so many thousand glorious ministring Spirits Admire his Goodness who notwithstanding the multitude of these is yet pleased to take poor Men into his service yea into the number of his Children to partake of his Inheritance for ever Think then if God call me to his service it is for my good he needeth me not He that hath thousands of Angels ready to do his meanest service needeth not a Worm of the Earth to do his work 3. In that these Angels are Spirits and without Bodies you may be assured that the spiritual delights and contentments are of all other the most excellent for the Angels have sweeter delights than all the Earth can afford and yet no delights of Eyes of Ears of Tast Feeling Smelling c. Nothing whereof the Flesh is sensible yet these have most abundant fulness of joy Labour therefore to get above these dull earthly sensual delights and to feast thy Soul with those sweetest purest highest contentments of the holy Angels in enjoying God and walking with him so shalt thou have thy Conversation in Heaven 4. Moreover let the perfections of the Angels teach thee humility of spirit let their knowledge keep thee from being proud of thine let their holiness make thee bewail thy pollutions their speed and readiness make thee to lament thy backwardness And as thou prayest so endeavour to do the will of God on Earth as these holy Angels do it in Heaven do it readily and willingly as they do with winged affections do it heartily and sincerely as they do it universally in all things and do it spiritually in the power of the spirit as these blessed spirits who have no flesh at all to dull them in the work of the Lord. 5. Let the hope of their society in that glorious Kingdome stir thee up to seek this Kingdome Oh that blessed day when I shall for ever keep company with so many glorious Spirits let me despise all fleshly companions in comparison of them 6. Again being Creatures they are not to be worshipped See thou do it not saith the Angel to St. Iohn yet must they be reverenced as the most excellent servants of God full of admirable graces and especially we must reverence them in carrying our selves at all times publickly and secretly as becometh such as will keep company with the holy Angels so saith St. Paul the Woman must not carry her self in unseemly manner contrary to modesty Not come with her Head uncovered into the Congregation because of the Angels for they are present in the Church-Assemblies 7. We must take heed as not to grieve the blessed Spirit of God so not to grieve these his Ministring Spirits who as they rejoyce at the conversion of a sinner so they abhor the obstinacy of a sinner going on in his sins Doest thou not do those things among thy sinfull companions which thou wouldest be ashamed to do in the sight of some grave and sober Persons How darest thou then do them before the Angels Nay why art thou not ashamed to do them before the very face and in the presence of God 8. Be thankfull for that Protection which the Lord giveth thee by these and with a thankfull heart bless Him for this Guard in thy Journeys upon the way in thy Bed when thou sleepest in many sudden dangers and believe assuredly that thou receivest much good by their means which thou dost not take particular notice of that thou escapest many dangers by their help which thou never fearedst FINIS Aristotle affirmed the Woâ—ld was from Eternity Plato said it waâ— câ—eated out of a co-eâ—eâ—nal matter the Angels did create us the Iews falsely affirm the Epicureans blasphemously ascribe it to Chance Jussit gessit August Stella de contempt mundi Ainswor Annot. in Gen. 1. Zinch de operib Dei Vocabulum Homo est duarum substantiarum sibula Yertul Senec. ad Lucil Epist. 33. God never made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Phylosophers Would have it but every thing for a double use one natuâ—al the other spiâ—itual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanch. De Operibus Dei Genâ—s 1.2 Parai commâ—nt in Genes Cant. 4.16 2 Kings 18.4 The Beasts find no support in the air but sink to the earth Plin. Nat. Hist. Lib. 32. cap. 1. Plin. Nat. Histor. Zabarel Love Hatred Desire Detestation Ioy. Sorrow Hope Fear Courage Desperation Anger The Understanding Invention Iudgment Discourse The Will Conscience An Image what it is Hebr. 1.3 Of the Image of God in general N. B.