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
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.
vertues and operations yet all sweetly conspire together and make one exact harmony as in an Instrument though the strings be of divers sounds yet they make but one harmony together 2. Their particular form is the power force or efficacy of Nature stampt upon all Creatures after their kinds according to their particular beings and their conditions by which all creatures are enabled to their proper operations From this ariseth the goodnesse of the creatures 1. Generall of all creatures which is the entire perfection of all naturall power according to their natures 2. Speciall which is the reasonable creature endued with supernaturall gifts heavenly wisdom righteousnesse and true holinesse we may hence admire the wisdome of God in making things after such an excellent form and cry out with David O Lord how wonderfull are thy works In wisdome hast thou made them all God's ultimate end in the Creation is his own glory 1. For the shewing forth his glory God doth unfold himself in the Creature Five things are revealed in the Creation about God 1. That there is a God Rom. 1.20 The Prophet Isaiah bringeth many proofs from the Creation to shew that there is a God and to difference the true God from Idols and false Gods Isai. 41.26 and Chap. 42.5 2. The Eternity of God is revealed by the Creation He that made all things and time it self the measure of things must needs be Eternal Thy years are throughout all generations of old hast thou laid the foundation of the Earth and the Heavens are the work of thy hands c. Psal. 102.24 25. 3. The Wisdome of God in creating innumerable and divers things is revealed as also in the orderly disposing of innumerable things and in giving to all their natural perfections 4. The Goodness of God is revealed being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet would he communicate his goodness to the Creature of whom he had no need at all 5. The Power of God in making all things of nothing Rom. 1.20 2. That the Creatures especially Man and Angels might give him the glory due to his name by acknowledging him to be such a God The Creatures in their kind do glorifie God their Creator and Men by taking notice what the Creatures declare of him and whâ—re they make the Creatures as Spectacles to see God in them The Creatures are Doctores Theologici yea they are like Jacob's Ladder wherein we may ascend from Earth to Heaven Light was the first Creature which God made and agreeably the adorning of the World began with the light from whence other things which were to be created should be seen very probable it is that the light first appeaâ—ed there where the Sun being carryed about in his Daily course appeareth God in the Creation proceeded 1. A negatione ad habitum when he had created the World 2. A totali privatione ad habitum when he brought forth light out of darkness 3. A partiali privatione ad habiâ—um when he made the Day to succeed the Night Quest. 1. In the second Days work it may be demanded Why God did not bless the Work of that Day in approving it when to every other Days Work an approbation is added And God saw that it was good Answ. There is no express mention made of an immediate approbation of this Days work 1. Because this work of distinguishing and setling the Waters in their place was then imperfect but was compleated on the third Day 2. Because on this Day as some think Hell was created which simply in it self is not pleasing to God or because the Angels fell on this Day and became Devils by their apostacy as others imagine It is also observable that in the creation the lights that were dispersed for three days were on the fourth day all found in the Sun Quest. 2. It may in the next place be demanded Why God between the Creation of the Plants and of Animals did interpose the Creation of the Stars Answ. I answer that he might shew although ordinarily the Sun and other Stars do concur to the generation of Plants as well as of Animals yet the generation of things is not simply to be referred to the Sun and Stars but to God who before the Stars were created commanded the Earth to bring forth Herbs and Plants yielding seed and the fruit-Tree to yield fruit after his kind Gen. 1.11 Before the Creation of Animals he would create the Light because for the most part they have need of the light in a special manner Moreover ye may take notice that when God made the Fishes of the Sea and the Fowls of Heaven he blessed them saying Be fruitfull and multiply and fill the Waters in the Sea and let Fowl multiply in the Earth c. Vers. 22. But when he made the brute Beasts of the Earth we do not read that he gave any such blessing at all to them intimating to us that he that will get that blessing which God giveth unto good Men he muâ—t not delight in Eaâ—thly pleasuâ—es like brute Beasts but minde Heavenly things for unto those who wallow in temporal delights God will not at all give his benediction but his malediction It is also remarkable that when God made the Light the Sun Moon and Stars and the Earth and all other Creatures he saw that they were all good but when he created Man he doth not so particularly pronounce this of him as he doth of other Creatures he doth not say that he was good or bad yet are not these Creatures better than Man but inferiour to Man being all made for the use of Man the reason is because God would leave him to his choice to choose good or evil to him self and accordingly he should have his denomination as Stella noteth Quest. 3. It may further be demanded Why earthly Animals were created on the sixt Day Answ. I answer because they were differing in kinde from the other Creatures that were made before them and because they were to dwell with Man and were more like unto Man both in their â—ody and genius than either the â—irds or Fishes and also because many of them were to be helpfull and serviceable unto Man therefore were they brought forth on the same Day wherein Man was Created Man was the last work of God in the Creation for divers reasons 1. That God might shew unto us his own Order in proceeding from more imperfect things to things more perfect 2. That Man might be a little World in whom all things should be summarily contained called of the Hebrews Olam Hakaton and of the Greeks Microcosmos A little World for he hath in him the beauty of things inanimate even the chiefest as of the Sun Moon and Stars c. Gen. 37.8 9. Ezek. 28.13 14. He hath growth as Plants Genes 38.11 49.22 Sense and sensible properties with â—easts 2 Sam. 23.10 Reason and wisdome with Angels 1 Sam. 14.20 3. That God might bring forth every Creature
for Man's use and refreshment before Man himself should be Created it behoveth that first there be an House and all things necessary then that an Inhabitant be brought into it 4 â—ecause God would communicate himself to Man and acquiesce in him When God created Heaven Earth he rested not in Heaven nor in any Heavenly thing neither in the Earth nor any Earthly thing but only in Man because he is an Heavenly thing for his Soul Earthly in regard of his body 5. If God had first of all made Man before any other of his Creatures then Man might have had some colourable excuse to have spent his time in idleness but God created Man after he had made his other â—reatures that Man might forthwith be employed in the works of his Creator Zanchy of late and some of the Antients are of opinion that when God created Adam â—hrist did then assume an humane body and made Adam's body after the pattern of that Munster doth well observe on Genes 2.7 that the word in the Original which signifieth formed is written with a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is said he formed the Beasts it is written with a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting out to us that Man was partly from the dust of the ground in regard of his body partly from Heaven in regard of his Soul but the Beasts were only created of the dust of the ground The Antients called the fabrick of Man's body Librum Dei the Book of God because much knowledge is taught to Man out of Man And Man's being created after the Image of God is to put him in remembrance that he should continually work after that Original Copy which God gave him from Heaven I shall discourse no farther upon these things because this ensuing Treatise of our Reverend Author will furnish you with variety of most excellent Meditations upon the whole Story of the Creation Much honoured in the Lord I do not here present you with any thing that is altogether new I know among Men the newness of the matter doth chiefly commend the Books being like the Indian Elephants which at their first sight in Asia were so admired that Antiochus having but two named the one Ajax the other Patroclus but afterwards growing common in every Consuls Tryumph they were called in contempt Lucanian Oxen So it is with Books they are now little regarded because of the commonness of them I confess many Books now adays are like Mythridate's Sword whose Scabbard was more costly than the Blade and so their swelling Titles do make more shew than all the Book affordeth subâ—tance and in prefixing great Titles to babling Books Men do but deceive the buyer like unto some Vintners that hang out new Ioyâ—bushes when they have nothing within but old musly Wine as Seneca speaketh But the substance of this Treatise doth correspond with the Title and as it is stuffed with many choice notions both natural and allegorical together with many practical and usefull inferences so it is also written in a pleasant style and so the more delightfull to the pious and ingenious Reader Good words are the garment of truth and although truth is so glorious within that it needeth no outward decking yet if she doth appear in a Rayment of Needle-work 't is but for a more excellent comeliness not gaudâ— gayness The worthy Author in this Treatise dealeth with you like Nurses who feed their Babes with milk firâ—t concocted within them That voice that August heard from Heaven is my humble advice to you â—olle et lege tolle et lege Take up and read take up and Read So say I to you Take up this Book take up this Book and read it and do therein as an antient Knight spake of his reading good Books viz. the first time to read both to see and like the second time to note and observe the matter and method and the third time to carry away and make use thereof Thus not doubting but this Treatise will finde acceptance at your hands and receive protection under your shadow I humbly take my leave and am Yours in all Gospel-Services to be commanded William Gearing Cransden in Sussex August 10. 1667. Books Printed for Henry Eversden and are to be sold at his Shop under the Crown-Tavern in West-Smithfield 1. THe Sphere of Gentry deduced from the Principles of Nature an Historical and Genealogical work of Armes and Blazon by Sylvanus Morgan in Folio 2. The History of the late Civil Wars of England in Folio 3. Riverius his Universal Body of Physick in five Books c. in Folio 4. The Language of Arms by the Colours and Metals in quarto by Sylvanus Morgan 5. Scepsis Scientifica or Confest Ignorance the way to Science c. by Ioseph Glanvil Fellow of the Royal Society 6. The Gospel-Physitian in quarto 7. The Mistery of Rhetorique Unveil'd Eminently delightfull and profitable for young Scholars and others of all sorts enabling them to discern and imitate the Elegancy in any other Author they read c. by Iohn Smith Gent. 8. A Crew of kinde London Gossips all met to be merry to which is added ingenious Poems or Wit and Drollery in Octavo at 1 s. bound 9. The Natural Rarities of England Scotland and Wales according as they are to be found in every Shire very usefull for all ingenious Men of what profession or Quality soever by I. Childrey in Octavo 10. Pearls of Eloquence or the School of Complements very usefull for all young Ladies Gentlewomen and Scholars who are desirous to adorn their speech with gentile Ceremonies complemental amorous and high expressions of speaking or writing at 1 s. bound 11. Hodges Directions for true Writing in Octavo 12. Theodulia or a just defence of hearing the Sermons and other teaching of the present Ministers of England c. by Iohn Tombes B. D. 13. Speculum Patrum a Looking-Glass of the Fathers wherein you may see each of them drawn characteriz'd and displaâ—'d in their Colours to which are added the Characters of some of the chief Phylosophers Historians Grammarians Orators and Poets by Edward Larkyn Fellow of Kings Colledge in Cambridge in Octavo 13. Wisdome justified by her Children being the substance of two Sermons Preached by Will. Gearing in Octavo 14. A Cluster of sweetest Grapes for Saints brought from the Heavenly Canaan or the Saints assurance gotten and to be had in this life by the several means specified in this Tract upon 1 Pet. 1.9 c. by Christopher Ielinger M. A. in Octavo In the Press 15. A Cap of gray Haires for a green Head being advice to a Son an Apprentice in London 16. A serious Examination of the Independants Catechisme lately Printed in large Octavo by Benj. Camfield Price 2 s. 6 d. THE BEAUTY and ORDER OF THE CREATION CHAP. I. Genesis 1.1 In the beginning God Created the Heaven and the Earth BEing about to speak of the Works of
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
us out of his long-suffering and patience even from the beginning of the World hitherto let us not by idleness immoderate eating and drinking unprofitable or unseemly wanton exercises immoderate sports excessive â—arâ—iâ—g c. taking up more of ouâ— tâ—me thaâ— Reâ—igious duties Let us not by these and the like exercises embezle away those 〈◊〉 hours which when we have once lost we shall never see them more CHAP. VI. Use 6. FOr as much as God made all things of nothing this should make us to trust in God in all straits and necessities Great is the sin of distrust and infidelity when we distrust God for want of means it is in effect to deny him to be God and to make no difference between the Creator and the Creature Do we doubt of Gods All-sufficiency because we see no outward means What difference do we then put between Him and man Man can help and supply us if he hâ—th means but God the Creator is infinitely above the Creature and can help wiâ—hout all means If thou hadst Meat Drink Money enoâ—gh thou wouldest fear no want but the lâ—ck â—f these maketh thee diâ—trustfull Alas wheâ—câ— câ—me all thâ—se Did not the Lord bring them all out â—f nothing and can he not now as â—asily help thee many ways uâ—known and not thought of by thee if thou trust in Hiâ— as then he could bring the whole World out of nothing It is Atheism and a denyal of the God-head to doubt whether God could make the World of nothing and all infidelity in these cases sâ—vâ—uâ—eth of Athiesm and a â—â—niâ—l of the God-head when we doubt whether God can help us when we see nothing but wants Iâ— it not easier to hâ—lp â—s than to make a World So in any dangers when we are sâ—raiâ—ly beâ—â—t and 〈…〉 to and sâ—e no means of deliverance and escape Let uâ— thâ—n leaâ—n to depend upon the Lords All-sufâ—iciency if we had a strong guaâ—d of Sâ—uldâ—ers at 〈…〉 we woâ—ld â—ot 〈◊〉 bâ—t that we should break through our Enemies Alas Did not God mâ—ke those Souldiers and all the World out of nothing and doth He need their help to deliver â—s Iâ— he please to delâ—ver us the want â—f â—hâ—ir aid shall not â—iâ—dâ—r it if not twelve Legions should not be able to prâ—cure our safety Use 7. If God that needeth no â—eans to do us good wiâ—hall but could hâ—ve supâ—lied all oâ—r wanâ—s câ—nâ—inuâ—lly â—ut â—f noâ—hiâ—g were yâ—t pleased â—o 〈…〉 of Creatures to be means of gâ—od unto us thiâ— shoâ—ld 〈◊〉 us not to 〈…〉 neglect of the 〈◊〉 wâ—ich 〈…〉 creâ—â—ed for our goo◠〈…〉 not God can 〈…〉 therefore I caâ—e not 〈…〉 â—ay God by giving 〈…〉 pleasurâ—â—o help 〈◊〉 â—y â—hâ—m therefore I will take them as hâ—lps with thankfulnâ—ss fâ—om the hâ—nd of God Usâ— 8 This should make us fear the great God who had made all things of nothing and not â—â—ar any Creaâ—ure of His moâ—e than the Câ—â—ator See our â—olly and vanity of mind heâ—ein we â—â—ar Man so much tâ—â—t for fâ—ar of him we sin aâ—ainst he Loâ—d without fear â—r câ—â—e Vain Man 〈…〉 that the Creatâ—â—e wâ—ich wâ—s nâ—â—hing 〈◊〉 and which God made oâ— nothing câ—n 〈◊〉 â—hee 〈◊〉 thâ—n the Creator who by his Almighty Power made this Creaâ—â—â—â— of nothing and gave it all the Power which it 〈◊〉 eithâ—â— to hâ—lp â—r hurâ— Thi◠〈◊〉 â—f oâ—r fâ—olish minds is no beâ—â—eâ— thâ—n 〈◊〉 â—f it be â—â—ghtly considerâ—d Thâ— Loâ—d gâ—ve â—s wiâ—e and undeâ—standing hâ—aâ—tâ— Fear him that câ—n raise â—erroâ—s and troubles unto theâ—â—ut oâ— nothing thâ—t can set thine own assâ—â—ghâ—ed 〈◊〉 against thee aâ—d make tâ—ee aâ—â—ntollâ—râ—ble bâ—rdâ—n to thy sâ—lf that câ—n briâ—g moâ—e misery to thee out of thy own bosoâ—e than â—ll the Woâ—ld can woâ—k agâ—iâ—st thâ—e It is more dangerous beyond câ—â—parison to 〈◊〉 God against thâ—e thâ—n all the Mâ—n and 〈◊〉 Câ—eatures in the World which were maâ—â— of nothing by him CHAP. VII Use 9. THis should also move us highly to â—steem and loâ—e the Lord who is the Maker of Heaven and Earth above Heaven and Earth and all things in the same Heâ—e is a câ—se â—hich doth wondeâ—fâ—lly discover the naughtiâ—ess and perversâ—ess of our hearts thaâ— mâ—ny of us esteem and aâ—â—â—ct sâ—â—e one pooâ— silly Creature above the Creator of all â—hings Alas before the World was He was as peâ—fâ—ct as bâ—â—ssâ—d â—s excellent as now he is sith hence the creatâ—on of all things but the World was nothing before he made it These things of the World which now seem such Peaâ—ls in thine eye were nothing had no excellency in them but what he gave them and therefore if there be any goodness in them that should not withdâ—aw thy heart fâ—om God to thâ—m but cause thee tâ—e morâ— to admire and love the Lord who out of his infinite goodness gave them all that which seemeth so good in them unto thee when of themselves they had neither goodness nor beeing The pleasantness that is in Meat and Drink did it not wholly come from Gods infinite sweetness and goodness Do not then lâ—ssen thine affâ—ction to God out of a bruâ—â—â—sh appetite toward them but rather use them in Châ—istian sobriety wiâ—h an heart lifâ—ed up unto God and admire his infinite goodness and sweetnâ—ss whereof thou â—astest some drop in these creatures Are worldly riches things to be desirâ—d in thine opinion All the â—iches in the Woâ—ld came out of the infinite 〈◊〉 and sto â—â—house of his All-â—â—fficieâ—cy or Sâ—lf-sâ—fficiency Therefore if thou wilt be rich covet him and long and labour to pâ—ssâ—ss and enjoy Him for thy poâ—tion and so thy Riches shall be more than all the golden Mines in the World can puâ—chase Knâ—w this that as these riches are nothing without Him so they are as good as nothing if you have them without Him and that how rich so ever you seem to be in these â—utwaâ—d things yet you are poor and miserable except you be rich in God if thou hast not Him thou hast nothing for all things are nothing without Him learn to esteem of God above all Riches Children Fâ—iâ—nds and to account all things as nothing in comparison of Him as the Psalmist did Whom have I in Heaven but thee and there is none upon Earth that I desire in comparison of thee Psal. 73.25 It is good for me to dâ—aw neer to God he is my portion for ever Let thy love to other things be cold in comparison of thine affection unto Him let thy Soul be carried with winged dâ—sires after Him oh that I might enjoy Him more fully who brought all things out of nothing who is the fulness of all sweetnâ—ss and happiness Oh that I could enjoy Him and that he would be mine and I might be His that I might live in His bosome and walk in the Light of his countâ—nance For as God did bring all things out of nothing immediately the things so brought forth were most pure and good and excellent
according to their kinds but those that were brought forth since by the Creatures as His Instruments have degenerated and lost much of their first excellency So the sweeâ—ness and comfort that is to be had immediately from God in a spiritual communion with Him and in beholding by faith his loving countenance thâ—ough Jesus Christ is incomparably beyond all the sweetness which is instrumentally conveyed to us by the Creatures Therefore let our Souls long and labour to drink immediatly out of the Fountain to tast and see rather how good the Creator is than to glut our selves with a sensual sweetness of the Creature Oh the pure Waters of the Sanctuary which flow immediately from the presence of God into the souls of the faithful The Spouse in the Cantiâ—les saith The Name of Christ is like a precious oyntment poured forth full of fragrant sweeâ—ness and therefore she begins her Song of love thus Let him kiss me with the kisses of his Mouth She desireth immediate communion with him A Love-Letter wiâ—l not satisfy Her but his Mouth to her Mouth Himself by his blessed Spirit imparted and communicated to Her So tell a faithfull Soul longing after immediate communion with God here is wealâ—h honours pleasures c. His Answer will be What talk yee of this dross and dung of these shadows Away with these muddy trifles give me God himself and take from me all the World it is the Creator whom I love it is this All-sufficient God with whom the whole World is not worthy once to be compared Give me Him and take from me what you will CHAP. VIII Use 10. SEeing God made all things of nothing when being nothing they could deserve nothing at his hands and being made they could not help or profit him in any kind this should move us in imiâ—ation of his free goodness to do for those that cannot deserve any thing from us who are not likely to be able either to help or hurt us or to make us any requital The Loâ—d did this when no Law bound Him to his Creature but we are bound to do for our fellow Creatures by the Lâ—w and will of our Soveraign Creator It is great shame for us to grudge at this and hang back saying it is but cast away I shall have nothing for it God gave Beeing to that which was nothing and which could add nothing unto him but the most unable Man may possibly do us some good in some case or other and though he should be unable yet God is able and â—eady abundantly to râ—waâ—d uâ— whereas none could â—ecompense his woâ—k which he did in giving Beeing to the Creatuâ—es which were nothing yea all Men aâ—e of one and the sâ—me blood with our selves our bone and flesh of our Kinred issuing out of oâ—e stock as branches of one Roâ—t all the blood that runneth in the Vâ—ins of all Flâ—sh it stâ—eâ—med down from one Fountain even Adam â—ur common Father and therefore there is 〈◊〉 reason that we should one do for anoâ—heâ— But what kin was the infinite Iehovah unto meer nothing to emptiness it self what neerness was there between him and it that he should bestow so much upon it even the whole World none at all but rather an infinite distance between an infinite Beeing and meer nothing yet thus did the Lord give Beeing to nothing and made that to be which was nothing How then should we blush at our unnatural churlishness in this behalf and learn of God to do for them that cannot do for us â—or recompense that which we do for them that we may be like our great Creator and our Father which is in Heaven CHAP. I. Colos. 1.16 For by Him were all things Created that are in Heaven and that are in Earth visible and invisible c. SECT 1. HAving spoken of the Creation in general I come now to the Creatures in special which are as learned Zanch divideth them of three sorts 1. Visible 2. Invisible 3. Partly visible partly invisible Of the two former sorts the Text in hand speaketh and under them both includeth the third also which partaketh of both the other kinds but I have chosen his Text purposely for the first and second kinds intending upon a more peculiar Text to speak more largely of the third By the Creatures visible I mean all substances meet bodily though some of them cannot be seen as the Ayr and Spirits in sensible Creatures yet under visible these I comprehend by a Synecdoche because sensible and such as may be discerned by some sense or other By invisible I understand all Creatures meerly spiritual fâ—â—e from all bodily substance as the Angels By those partly visible partly invisible I understand Man-kind consisting of his Body which is a gross material substance and his soul which is of an intellectual and spiritual nature Of the first Moses writeth at large in the first Chapter of Genesis And therefore in the first place observing that God made all bodily creatures I will fetch the explication of this point out of the Holy Story the most ancient that ever was penned the Original Diary of the World and Chronicle of the Universe where first you have the Creation of the whole in the first Day and therein two things 1. Passive 2. Aâ—â—ve The passive substance was the huge unwrought Mass of things without any distinct form or shape not yet distinguished and digâ—sted into several kinds of Creatures not qualified with those several perfections of natural goodness which afterward the All 〈◊〉 Creator bâ—stowed upon its seâ—eral parts Moses tells us it was without form without any special or distinct form or shape and void like a ruinous confused heap void of beauty void of perfection void of such qualifications as should make it very good Again it was dark And darkness was This confused lump lay wrapped up in the thickest Mantle of utter darkness without any the least glimpse of light that can be imagined most dreadfull and hideous but that there was no Creature then made to be affâ—ighted by it This darkness was upon the â—ace of it or the superficies it was not only a dark Mass within but the very surface or out-side of it was void of all glimpse of light shining on it Again it was deep An â—â—ge Mass of wonderfull and extraordinary bigness which yielded stuff and materials for the framing all bodily substances afterwards except the Heavens if at least they are to be excepted as for my part I think they are and as I conceive the Text makes it cleer For In the beginning it is said that God made the Heaven and the Earth And the next words are And the Earth was without form c. So that by the Earth before I understand the rude Mass of things out of which was brought Earth Waters and other Creatures compounded of these and this Earth was distinguished from Heaven and as this Earth was without foâ—m so the Heaven was without
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
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
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
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
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
are none of those that are born up by the spirit of God above the earth Consider how little contenteth one of these creatures and then learn to be ashamed that thine appetite is so much beyond thy necessity and practise mortification As far as we can guess the birds take more delight in flying and singing than they do in feeding and therefore they have soon done with this so should a christian be more delighted in conversing with God in walking in the spirit in running the ways of his commandments than in serving the necessities of nature yea it should be his meat and drink to do the will of God as it is a delight to the bird to sing and soar aloft Again as the bird useth not these things so as to make her unfit to fly so a Christian must not abuse meat and drink so as to clogg and dull his spirits and make him more dull and dead in the service of God but so to refresh himself that he may be the more chearful and lively in his heavenly flight 7. As the Bird not sowing nor gathering into Barnes as our Saviour telleth us yet is fed by our heavenly Father so should a child of God depend upon his providence without distrustful eares against the providence of God though not without moderate and christian cares which serve the providence of God 8. As the Bird having found somwhat to satisfie its hunger by its chirping calleth others to partake with it so should christians chearfully invite others to partake with them of those things that God hath given them and not like the hog grunt and wrangle at any that feedeth near them 9. As the Bird doth not so much as light upon the ground without the All-guiding providence of God Mat. 10. So should a christian learn to depend upon the providence and protection of God who is of far greater price in the esteem of his heavenly father than many sparrows know certainly that thy hairs are numbred and that none of them can fall to the ground without thy heavenly Father 10. Consider that as when the Bird flyeth highest it taketh least notice of earthly things and is least moved with them and affected toward them so when a Christian is most raised in spiritual affections to the greatest height of heavenly-mindedness keeping nearest heaven then is the earth farthest out of sight and he is least moved with the things here below and best able to contemn earthly vanities he is too far above these to be much affected toward them Therefore this should make us think of the exhortation of the Apostle Mind the things which are above and this should teach us to help our selves against earthly affections and fleshly lusts Think with thy self what is the reason that I am so earthly-minded that my affections are so engaged to this or that in the world yet I cannot come off nor free my self that I can scarce perswade my own heart to be without these and these things it is this because my heart is not carried aloft it draweth too near the ground it withdraweth too much from God if I should keep up my heart closer to God these things would be out of sight the earth would seldome be in my thoughts at least not so as to work much upon my affections On the other side you see that those Birds which use so much upon the ground they fly but softly as may be seen by those that use about our houses so also those Christians that are much taken up with the dealings and business of the world they fly but softly have but slow affections and sluggish motions to the things of God they go but coldly about good duties and therefore we should pray for a greater measure of the spirit to bear us upward 11. Consider also that as the Bird can mount up into the air and yet light upon the earth too and receive some refreshment there whereas the Beast cannot mount up and live in the air so a Christian can and may partake of the natural comforts and refreshments of this life though in a moderate manner and measure as well as the natural man But the natural man cannot mount up to heaven cannot live in the air cannot live by the spirit he hath no relish of spiritual things The spiritual man judgeth all things he can discern what is in nature but himself is judged of no man his excellency cannot be discerned by the eye of nature 12. Again as the Birds live in a stormy element and feel much alteration of weather heat cold winds c. as the air is the most unsetled of all other parts of the Creation so Christians do live in a condition subject to manifold alterations subject to many stormes of persecution and temptation And as the Birds are then especially in danger by snares and ginnes when they are upon the earth to which they are not subject when they are aloft in the air so a Christian is then in danger to be ensnared and entangled when he dealeth with earthly things and is most affected to the things below when he is most heavenly-minded then is he most out of danger of these snares 13. The Birds in the air meet with Birds of prey there also which are ready to seize upon them and destroy them so the Devil who is called the prince that ruleth in the air doth especially chuse to assault those that walk in the spirit even then when they are most spiritual endeavouring to pull down those that are highest in the favour of God as David c. therefore special watchfulness must be used by such 14. As the Birds are of all other living Creatures the most chearful as they are highest above the earth and nearest heaven so should a Christian labour of all other men to be most cheaâ—ful replenished with heavenly joys as he is nearer heaven and farther from the earth than others God is infinite in all goodness and happiness and the nearer to God the more happy and the greater cause of chearfulness As the Birds are most chearful in a clear sun-shiny day so is a Christian when the light of Gods countenance shineth on him As the Birds sing most chearfully after a sweet refreshing showr so should a Christian go away most cheared from the word of God when it hath distilled upon him as the dew of heaven As the Birds are merry in the spring so a Christian is when there is a spring and encrease of grace in his soul and a nearer approach of the sun of Righteousness and a special warmth of Gods love is shed abroad into his heart As the birds by chirping do set others on singing and many join together in consort so one christian should draw another by example to yeild up sweet songs of praise to God and many should join together with one spirit to glorifie the Lord. As the Birds sing although they know not where to have their next supply of
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
the nourishment of the body and so for the preservation of life and this also yeildeth abundant matter of delight and refreshment Iob saith Doth not the ear try words and the mouth or palate tast his meat Iob 12.11 That is doth it not by tasting try it for God hath given this ability to the Creatures to try what is agreeable to their bodies and what is displeasing In the last place the Touch or Feeling is may rise again an incorruptible immortal spiritual glorious body like the body of Christ at his comming through his mighty working whereby he is able to subdue all things to himself SECT 4. IV. EVen this earthly frame of the body proveth it an hard thing to put off earthly affections and therefore care and striving should be used in it The body being made of dust it will return to dust again not onely in the final dissolution but also in the present inclination it now leaneth to the earth and resteth on the earth Man is deeply in love with his own Element and strongly tyed to it in his affections It is said of one that being one of Three who demanded of the Orracle which should be chief and hearing that he should be the man that first should kiss his Mother he fell down and kissed the earth as accounting it the common mother of all men are so in love with the Earth that they embrace it and as it were kiss it in their affections as a Mother out of whose womb they had their beginning although the Oracles of Gods word condemn this folly and teach them that thus doing they shall be least in the Kingdom of God and that this doting love of the world is enmity with God Therefore we should pray earnestly to God that he would change this earthly temper of our souls into heavenly affections How needful is it for us to practise that of our Saviour even to forsake our selves our selves being earth we must renounce our earthly selves and deny our selves for though we could restrain our selves somwhat from outward earthly courses yet so long as we keep our earthly affections our hearts will cleave to the earth Special cause we have to study that book of the Wise man throughout which teacheth us the vanity and vexation of spirit that is in earthly things and to see and admire the treasures and riches of Gods Kingdome that apprehending better things we may make better account of these SECT 5. V. IN as much as God made our bodies we must yeild up our bodies to his service for God made all things for himself saith the Scripture He made not the body for the Devil nor for the world nor for lust nor for drunkenness but for Himself let us well consider this and learn to give God his due The Idolater will bow with his body to Idols and say that he keepeth his heart to God but he must know that God made the body as well as the soul and if he made all things for himself then the body as well as any other thing The prophane person that abuseth his Tongue to swearing wanton wicked discourses to railing scoffing c. the Adulterer which sinneth against the whole body as the Apostle sheweth the Drunkard who abuseth his body to excess of swilling and drinking the wanton that abuseth his eye to careless wandring and openeth his ear to vanity he that pleaseth his palate and loveth his pleasures more than God he that thinketh his body given him for no other purpose but either to drudge about earthly things or to â—ast of earthly delights even such a one is apt to say he hath a good heart toward God But be not deceived God made this Body for Himself and therefore we must not abuse any part of the Body to his dishonour nor make any member of it an Instrument of unrighteousness but to give up the members of our bodies as Instruments of righteousness unto holiness let us not think a little pains of the body too much to bestow in the service of God in hearing the word in prayer in humiliation c. but let us glorifie God as in our souls especially so in our bodies also for they are Gods as well as our souls SECT 6. VI. IN that God made the body care must be used to preserve and not to destroy thine own body or thy brothers we must not pull down this tabernacle which God himself hath pitched but must leave it to his disposing using all lawful means to keep it up and to preserve it strong untill he please to dissolve it shun intemperancy and excess in things that please the appetite in meats and drinks c. Use those means which God hath given thee to repair this house which God Himself hath builded for thy soul to dwell in let the life and body of another be precious in thy sight and do thy endeavour to preserve it And let us know that in some case not to save life is to destroy viz. when there is special means calling and opportunity to do it in times of necessity some means must be used to prevent the famishing of many therefore at such times we should freely give without grudging to the relief of others Remember that it is for the preservation of those bodies which God hath made And let this keep thee from laying violent hands on thine own body it is a loud crying sin to destroy anothers body because God hath made it but most horrible to destroy thine own sith God hath made it and hath given thee a special charge to keep it Moreover sith God hath made the body let us rely upon Him for the maintenance of the body He hath made it and he will keep it he hath given a mouth and he will give meat he hath given a back and he will cloath it Thus may a Christian that hath recovered his forfeiture in Christ reason from the love and promise of God And therefore in hard times our wants should be special motives to drive us home to God through Christ that being in him we might assure our selves of all needful supply for the body from his hand that made it there is not the poorest among us but if they would effectually turn to God and depend upon him they should find they have no cause to despair in regard of bodily helps they should find him supplying or supporting and one way or other providing for them SECT 7. VII HAth God made thy body upright and looking up toward heaven this should teach thee to mind the things that are above to be heavenly-minded It is a great shame that the body should look upward and the soul and affections bend downward to the things of the earth There is many times an upright body and Curva interras anima a Crook-backed soul leaning toward the earth so that whereas the soul should raise the body and make it the better because of its Union with an immortal Spirit it rather
pulleth it down and makes it the worse the more earthly and fleshly An earthly mind maketh the very posture of the body raised toward heaven to become hypocritical and counterfeit sith God hath given thee the body of a man looking upward towards heaven do not take to thy self the spirit of a Beast grovelling on the earth here below VIII Seeing God at the first gave man perfect beauty in regard both of temper and proportion then let all defects or deformities which thou seest in any not move thee to contemn their persons but rather to lament the common misery of mans nature fallen into sin the fruits whereof do rather appear in some particular persons in this kind than they do in some others And think with thy self that by the law of Creation he that is most deformed was to be as beautiful as any that excelleth most and he that is most beautiful by the Fall was as subject to deformity as any other CHAP III. SECT 1. MOreover from the particular parts divers Meditations may be raised I. As the Head is to the Body so Christ is to his Church Ephes. 4.15.16 1. As the Head is the Guid to the whole Body so is Christ to the Church every member followeth the direction of the Head Christ is the wisdom of the Father and He as he is made unto us an Head so also is he our wisdome our guide and directtour he is the great Prophet He by his Spirit revealeth the mysteries of grace and sheweth the way of life unto his Members and all must 3. Neither doth any member despise or scorn another the eye doth not scorn the lowest member in the body neither should any one whom God hath raised highest in gifts calling place dignity wealth or any other way scorn the poorest and meanest in any respect but rather seek their good as being members of the same body 4. As the principal parts of the body have need of the meanest so the greatest in the Church have need of meaner Christians in many respects if the whole body were eye where were hearing Thus much for the first part of the first point viz. the Creation of mans body CHAP. 4. Of the Creation of Mans Soul I Now come to speak of the Creation of mans Soul the story whereof is briefly laid down in Gen. 2.7 And breathed into his nostrills the breath of life and man became a living soul. Where you must not conceive that the Lord did breath like a man but the intent of the Holy Ghost I conceive is to shew that Man had another kind of Soul than the Beasts or Birds they were brought forth out of the material Elements but Man though his Body were drawn out of the Dust yet his soul was in a peculier manner given him of God and not composed of any earthly waterish or aiery substance but that it was a spiritual substance immediately created of God and further this breathing in of the soul implieth as may seem that the soul was not first created without the body and then put into the body but that at once it was both created and infused into the body SECT 1. NOw let us here speak a little of the nature of the Soul and then of its powers and faculties 1. For the nature of the soul it is a spirit and herein most like unto the Angels of any other Creature and though the wise man doth communicate this name to the life of a beast yet he sheweth a great difference between these two sorts of spirits saying The spirit of a Man that goeth upward and the spirit of a Beast that goeth downward The spirit of a Beast or that which giveth it life vanisheth and dyeth with the body being a principle that riseth out of material or bodily substances tempered and composed together but the spirit of a man being of an higher nature than any of these gross material bodies and not rising out of them but being created immediately of God the Father of Spirits it goeth upward it is presented before the Lord in judgment after its departure from the body 2. It is such a spirit as can subsist alone of it self out of the body so the Apostle maketh mention of the spirits of just men made perfect Heb. 12. the Spirits of the Saints now in heaven whose bodies rest in the dust and this sheweth the excellent matter of mans spirit far above the life of the beast or any unreasonable Creature that it can subsist when it is severed from the body This sheweth that it doth not depend upon the body nor was extracted out of it but rather that the perfection of the body dependeth on it it can live without the body but the body without it rotteth putrifieth and mouldereth away into dust Dust returneth to Dust as it was saith the wise man and the Spirit returneth to him that gave it Eccles. 12. 3. It is an immortal Spirit so this very place sheweth that when dust returneth to dust when the body dissolveth then the spirit liveth and yieldeth up it self into the hands of God And so the Scripture sheweth both in the case of the godly and of the wicked the one shall go into life eternal and the other into everlasting punishment SECT 2. IN the next place let us speak of the powers and faculties of the soul here I shall speak first of those which are common to it with other Creatures viz. those which they call vegetative and sensitive which are found in the beasts and birds These I call faculties of the soul although for mine own part I concieve them not to be properly inherent in the reasonable soul but rather in the temper of the body for the intellectual soul being a Spirit I cannot see how these brutish affections such as many of these are can be inherent in it especially because many of them as the faculties of attraction retention expulsion augmentation c. are ordinarily exercised not only without the command but also without the knowledg of the reasonable soul which I know not how it could be if they were inherent in it immediately it being a single spiritual and intellectual being Now these faculties are many which the Lord hath given and shewed his admirable wisdom in them 1. Of the Vegetative part There is a nutritive or nourishing property to which diverse others are serviceable as that of hunger and thirst which is properly a branch of the sensitive yet insensible Creatures are a servant to the vegetative for by these the appetite is provoked to seek for nourishment There is a digesting faculty to concoct that nourishment that is received first in the stomach then in the liver turning it into blood then in each several part turning it into substance in particular To these also belongeth these three inferiour faculties Attractive Retentive Expulsive 1. Attractive whereby every part hath a power to draw nourishment unto it self so the Head and upper parts of the