sin And that is the reason why Men hate the light and those that hold it forth because it maketh their sin cast shadow it maketh the shame of their sin to appear which was hidden before in the dark CHAP. 8. Of the Creation of Man after the Image of God SECT 1. THus much of the second point sc. Gods Creation of both Sexes I now proceed to the third viz. That God made Man in his own Image which cleerly appeareth both in the story of the consultation between the glorious persons of the blessed Trinity and also in the relation of the execution of his consultation here in my Text. Now for the opening this point two things are to be considered 1. What is an Image in General 2. Wherein this Image of God in Man consisteth An Image is such a likeness of a thing as doth bear a special relation to the thing resembled by it either as flowing from its Beeing or framed according to it so that every Image of a thing is like unto the thing whose Image it is but every thing that is like another is not an Image of it Any thing that is of the same colour wiâ—h another thing may be said to be like unto it but not an Image of it But in an Image besides likeness there is required one of these two things either that it be expressed by the essence of that whose Image it is or els that it be purposely fashioned according to it In the former sense none but the Eternal son of God is the true Image of God the father as he is called the Brightness of his Glory and the express Image of his person And so a Son may be said to be the Image of his Father as Adam is said after his fall to have begotten a Son in his own likeness after his Image In the other sense an Image is that which is made like to another framed of purpose to resemble it So is a picture or a statue made by Art to represent some person and such was the Image of God in Man for the Lord did purposely as you see by the consultation make Man like himself to resemble him and to bear his Image SECT 2. IN the second place I come to shew wherein this Image of God in Man consisteth and what it is This was in general that Perfection which God gave unto Man in his first Creation for God is a most perfect Beeing infinite in all divine perfection therefore that perfection which Man had above all other Creatures here below was the Image of God in Man Now this perfection was two-fold Principal Less Principal Principal in the Soul this is fully laid down unto us in these two places Colos. 3 10. Yee have put off the old Man and have put on the new Man which is renewed in knowledge after the Image of him that created him and that Ephes. 4.24 That yee put on the new Man which after God is created in righteousness and true holiness where we see the several powers of the Soul had their several perfections and there is no faculty of the Soul which may not be made perfect by these so that in these did the Image of God consist Object But it may be said that in those two places St Paul speaks of regeneration or the new birth and not of that old and first Creation in the beginning Sol. It is true and this maketh for our purpose for the Apostle sheweth here that the Image of God consisteth in these perfections now the Image of God restored by regeneration is the same which was given by Creation at the first and that building which Adam pulled down by his sin our Saviour built up again by his obedience and mediation As in Adam all die even so by Christ shall all be made alive 1 Cor. 15.22 That is Christ shall make up that which was undone by Adam there cannot be any thing named for matter of substance that Adam lost but Christ restored it and therefore he is called the second Adam and in the comparison between them and the first Adam it is said the first Man Adam was made a living Soul and the second Adam was made a quickning Spirit ver 45. That is the first Adam was made a living soul by Creation living the life of nature by the substance and faculties of his Soul united to his Body and a supernatural life too by the Image of God in his Soul and had he continued in that estate he should have conveyed the same life both natural and supernatural to his posterity but losing that supernatural life consisting in the Image of God he remained a meer living Soul and no better one that had but only the life of nature left him arising out of the essence and natural powers of the Soul and so could only convey this natural life to his posterity whose Souls were dead in sin to whom he could not impart any quickening vertue to raise them unto that supernatural life in holiness and righteousness But Christ was a quickening Spirit not only having this supernatural life in himself but also quickening those with a new principle of supernatural life to whom he is joyned by the Spirit and so he is called a second Adam as being the founder of a new generation of Men for as all Men by nature do spring of the first Adam so all Christians by grace do come of the second Adam and receive that spiritual life from him again which the first Adam received but lost Now if the first Adam had continued in his first estate and kept the Image of God there had been no need of the second Adam for all Men by their natural birth should have received from him that supernatural life together with the natural But this first Adam having lost the Image of God was now but the Author of an imperfect generation of Men naturally alive but spiritually dead and therefore there was need of a second Adam who should be the Author of a new birth and should give a new a second a spiritual life and Beeing to those who were naturally dead in trespasses and sins so that by this it is plain that that new Beeing and spiritual life which Christ by his spirit restoreth to his Members is that very Image of God which God made in Man at the first and this you see doth principally consist in knowledge holiness and righteousness which are the perfections of the understanding judgment conscience will and affections CHAP. 8. SECT 1. 1. FOr his understanding he had all knowledge needfull for a perfect Man both concerning the Creator and the Creatures his Creator he knew perfectly perfectly I say not in regard of the object or person known who is infinite but in regard of the subject or person knowing Mans understanding was not infinite and therefore could not have such a knowledge of God as was a full declaration and apprehension of an infinite God but
enlightened â—y the Father of Lights learn hence â—o see what thy condition is and so loath thy 〈◊〉 in poverty of Spirit And as this senseless lump of things 〈◊〉 until the Spiriâ— of God moved upon 〈◊〉 â—aters so câ—nsidâ—r what a piâ—ce of dead 〈…〉 wâ—st thy â—elf and how â—hou didst 〈…〉 block without all 〈…〉 life unâ—il the blessed quickning Spiriâ— oâ— Gâ—d began to 〈◊〉 thine heart and learn to 〈◊〉 all proud câ—nceits of thine own from â—n huâ—ble heart acknowledging that by the Grace of God and through the work of his Spiâ—it Thou art what thou art 3 By this Evening of utter darkness which was before the first Day learn to consider that dark and dismal Night wherein the Church of God was after the death and before the Resurrection of our Saviour who rose to life upon this first day of the Week What sad thoughts possessed the Souls of those faithful Woâ—en who this Night were coming with their Odours to do honour to his dead Body whose life was so precious to them When the formeâ— hopes of his Disciples were clouded with such dark distrustful conceits as this We had hoped that it had been He who should have saved Israel Surely heaviness endured with them this Night but joy came in the Moâ—ning the Sun of righteousness arose out of the Grave as here the Light 〈◊〉 commanded to shine out of daâ—kness and 〈◊〉 it was verified which our Saviour spake unto them Yee shall have sorrow but the World shall rejoyce and your sorrow shall be turned into joy SECT 2. LEt us now consider what was done on the Morning of the first Day here turn thy thoughts to consider of â—hat excellent Creature the Lighâ— which the Lord called for in the midst of Daâ—kness â—nd which immediately came at his Call when Darkness was upon the face of the deep God said let there be Light and there was Light Admire this wonderful change which the Lord made upon this Day when suddenly the Light brake forth there where was nothing but Daâ—kness the glory of God is notably seen by this Light inasmuch as without the help of Sun Moon or other Stars he created a bright shining Light to drive away that Darknesâ— wheâ—ewith those beginnings of the Creation were enwrapped We should think it strange to see at mid-night a perfect Light suddenly breaking foâ—th without any dawning or such other degrees of preparation the Ayr in one instant becoming as light at mid-night as at Noon in the cleerâ—st Day yet this was more inasmuch as it was the first appearance of the Light that ever was in the World there being no beginnings no glimpse or degrees of it before And here consider 1. As the Light was created upon this day so Christ the Light of the World did this day arise out of the Grave of Death and Darkness and by his Resurrection the Light of his God-head did shine abroad into the World which before was over-shadowed with miserable blindness and darkness so the Apostle saith He was declared to be the Son of God with Power according to the Sâ—irit of Holiness by the Resurrection from the Dead Rom. 1. â— His time of suffering was the hour of Darkness and a kind of Nâ—ght his ignominious death burial and abâ—de in the Grave was so daâ—k a Night that in it the quickest eyes even the faith of his own Disciples could hardly disceâ—n him to be the Son of God and Saviour of the World But being risen he made it manifest that he was the Son of God as the Sun doth shew it self by the brightness of his own beames and now he cast abroad the light of his heavenly truth in the Ministery of his Apostles by whom was Preached Christ Jesus dead for our sins and risen again to make us righteous 2. Consider that as on this Day the Light was created and this day Christ the Light of the World did arise so the Lord hath ordained that on this day the light of the holy Gospel should shine brighâ—ly and plentifully in his Church through the preaching of the Word and therefore consider seriously with thy self that on this day thou must set thy self with an open and fixed eye of thy Soul to receive the Light that is wiâ—h a willing teachable and aâ—tentive mind to receiâ—e the Word of God which is a beam of light issuing from him who is the Father and Fountain of Lights Sad is the practice of many who like Owles and Bats and such other Night-biâ—d shun the Light and come not abroad in such times when the Sun shineth namely such as purposely keep home on this day and are offâ—nded at the Light causelesly abâ—â—nting themselves from it or wilfully refusing to entertain it such as would like the World better if it were over-shadowed with a Night of ignorance and like those Churches best that have but dark Lanthorns or such Candles as after a little time of blazing go out with an unsavoury snuff Oh think it a special mercy of God that he holdeth forth the Light unto thee on this day and do thou with all readiness both look toward it and walk by it 3. Again Consider that as Light was the first thing which was made when the Earth was without form and void so when any Souls in the state of natural corruption are without Christ formed in them void of grace full of pollutions the first thing wrought in us is a light of sanctified knowledge sound illumination before we can bring forth any duty pleasing to God And therefore be not deceived like those who think that Ignorance is the Mother of Devotion Ignorance is as great an Enemy to the Soul and its salvation as utter darkness was to the World and to the Creatures in it and that spiritual light is as needful for the former as this other light was for the latter They therefore that are in their natural blindness are as far from the new Creation as the Earth was from its natural perfection while darkness was upon the face of the deep 4. As God alone by his Call did bring forth Light so think you that all the knowledge which thou hast especially in Heavenly things is wholly from God without which nothing was in thee but utter darkness and therefore thou hast no more cause to be proud of thy knowledge than that muddy heap of Earth in the beginning had to brag of the Light which shined upon it by the command of God whereas of it self it was altogether dark and covered with darkness 5. Consider the benefits which thou receivest by this Creature it giveth thee the use of thine eyes it delighteth that sense it freeth thee from many fears which darkness doth naturally suggest unto thee it sheweth thee things in their right colours it helpeth thee in avoiding many dangers in obâ—aining many comforts it is a guide unto thee in thy travel it is comfort in thy labours it is a means whereby thou maist
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
over them and thus much for the general frame SECT 2. NOw come we to the particular parts and therein let us consider I. Those that are contained in the rest namely the Blood and Spirits 1. For the blood you know it is an excellent part of the body and of absolute necessity insomuch that the blood is said to be the life of the body which must not be understood directly as the words seem to imply as if the life of a man were nothing but his blood for that is not possible if that were so then nothing could live which hath no blood but this is certain that Bees and many other like Creatures have no blood and yet have life it would also follow that so many drops of a mans blood as he loseth so much he loseth of his life whereas many times the evacuation of blood is the preservation of life And that which is most absurd it would follow that a mans life might be severed from him and yet remain for a time after such separation for so you see that the blood of men and of other creatures may be kept a long time in vessels after it is severed from the body And besides all this the Angels who have neither blood nor other bodily parts have life in greater perfection than a man Thus then we understand these places that speak of the the Blood that it is a special instrument of the soul whereby life is convayed to the several parts of the body by reason of the spirits which are a kind of airy invisible substance yet bodily arising like vapours â—rom the purest part of the blood for although it be said the life is in the blood yet this is because the blood is a thing which is more obvious to the senses than the spirits and again because it is the nursery and as it were the fuel of the spirits whereby as by a precious oyl the lamp and flame of life is cherished and maintained so that life is more immediately in the spirits than in the blood Again life is lost by the shedding of the blood because the spirits the immediate Instruments of the soul whereby it communicateth life to the body are extinguished by the shedding of the blood even as the flame goeth out when the wood is quiâ—e taken away and so in this respect also the blood is said to be the life of the Creature Moreover consider the spirits whereof somewhat hath already been spoken by the way These are called spirits not but that they are bodily substances but because they have the least grossness in them of all other parts of the body and come nearest to a spiritual nature And these are indeed the immediate instruments of the soul and being as it were of a middle nature between the soul and body they are a common tye or bond between them both uniting both together These are of most excellent use in the body throughout the parts they convay life sence and motion to them all they are in special manner employed in the more retired and spiritual actions of the soul in the exercise of reason and understanding in the serious thoughts and meditations of the heart by it the pain or delight of one part of the body is convayed and imparted to the rest and a sympathy or fellow feeling is derived from one to the other and in these the singular wisdome of the Creator is notably manifested SECT 3. THe parts containing these are in the next place to be considered where first the Head is that which is set in the highest place and is full of most curious workmanship it is the seat both of the outward and inward senses and as all the outward senses are placed there so none of the five are to be found in any other part of the body except that of the touch or feeling which is the lowest and grossest of the rest There is the Eye of a singular and most curious making which is the instrument of seeing the very window of this house that letteth in light to the soul which otherwise would dwell in a dark dungeon It is an admirable thing to consider how by the wonderful power and wisdome of God all colours have his property to caff sorth a resemblance and image of themselves whicâ— by the air is convayed into the Eye if this were well considered and understood it would be found one of the most wonderful works of the Creation setting forth the Creators glory But ye may conceive it thus When a Looking-glass is held before the face instantly there is an image of the face in the glass now the glass cannot frame such an image in it self for then it should be there as well when the face is turned away wherefore it must be of necessity that the face doth at all times in the light cast forth an image of it self and the glass doth only hold it by reason of the lead at the backside whereby this image is stayed and not suffered to pass through and vanish And so doth every thing that hath colour cast forth an image of it self at all times which being received into the eye presently the thing is seen and perceived by the eye which is an admirable thing to consider that all things that are Trees Plants Men Beasts c. whatsoever can be seen do every way cast forth Images of themselves into the air and that these are severally and distinctly conveyed to the eye and discerned by it There are the Ears whereby we hear which take in sounds and noises in a wonderful manner wherein also the admirable power and wisdome of God appeareth in that one voice issuing out of one mouth should enter in at many hundred ears for this must needs be granted that we cannot hear any voice or noise unless it truly enter into our ears for if the noise could be heard without such an entrance then were those open passages needless which are in the ears but these open passages are as needful to let in sounds as a door is to let a man into an house Now one man cannot enter in at many doors at once and so one voice remaining one cannot enter in at many hundred ears at the same moment and therefore it must needs be multiplied in the air and so that which is but one in the mouth of the speaker is manifold in the air and is taken in by many ears There is also the Nose which is the instrument of smelling another part of the body which serveth us both for necessity and delight it is a means to prove the wholsomness or unwholsomness of many things which are good and which are hurtful to us and yeildeth delight and refreshment in presenting us with many pleasing and fragrant smells There is also the Tongue and Palate the instruments of Tast but especially the palate or upper part of the mouth the Tongue having another and more proper use This is a sense of greatest use for
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
Feed my Sheep and so his sanctified Conscience made application of it on all particular occasions Therefore when a multitude were gathered together wondring at the miraculous gifts of Tongues bestowed on the Disciples his Conscience tells him now Thou must practise what thy Master hath commanded and so at that time he gathered some three thousand lost sheep into the fold of Christ. In the second place Conscience by vertue of the Will Stirreth up the faculties of the soul to practise this particular duty which is thus found agreeable to the general rules of duty and goodness Now in that these things are not practised this commeth from that disorder which sin hath made in the soul and that preposterous confusion of the affections leading Conscience in a slavish captivity under the power of lust so on the other side it is for evils not yet done The world promiseth a fair reward many times if men will use foul means to obtain it if riches begin to trade with the world about the matter covetousness like Iudas saith to the world What wilt thou give me and I will betray my Masters honour profane his Day defraud my neighbour oppress my poor brother c But now Conscience cometh in and laboureth to maâ— the bargain and having laid up this general rule That it shall not profit a man to gain the whole world and lose his own soul it applieth this to the case in hand therefore it will be a most miserable bargain for me to gain this which is now proposed with the hazard of my soul. This doth conscience by vertue of the understanding and then calleth up the powers of the will to help which withdraweth from the thing as unlawful and dangerous and riseth against it and disliketh it with reluctancy So Ioseph had laid up this in his heart that adultery must not be committed no not in secret because it is a sin against the All-seeing eye of God therefore when his Mistriss tempteth him he applieth this General to the particular occasion and by the force of a sanctified conscience biddeth defiance to her temptations How shall I do this great wickedness and so sin against God so David having laid up in his heart that precept in General Honour thy Father and thy Mother and knowing that under this Title of father was comprehended the King and other Magistrates and then again Thou shalt do no murther now he happeneth to come into a cave and there meeteth with Saul and hath him at advantage Saul sought to murther him pursuing him without cause against his own Conscience who was to succeed him in his Kingdome and one that was annointed by the special appointment of the King of Kings yet David will not touch him nor suffer Abishai to fall upon him who was ready to have slain him had David given way to it for against all these provocations conscience cries out God forbid that I should lay my hand upon the Lords Annointed and so prevaileth notably against all these motives So David stayed his servants with these words not suffering them to rise against Saul 1 Sam. 24.7 It is in the original he clave his men asunder it seemeth his followers began to run together desiring every one to lend his helping-hand to dispatch the mortal enemy of their Master David but David by the force of an upright conscience brake through them all and put them aside not suffering them to accomplish their bloody intendment But another time ye shall see when Nabal had dealt currishly with Davids Messengers the news of this base abuse came it seemeth somwhat unseasonably to David and found his Conscience not well awakened and so while Conscience slumbereth and mindeth not what is in hand passion condemneth Nabal and all his family to present death And whiles Anger maketh an hasty march for blood and whetteth it self as it goeth Abigail meeteth it upon the way and with a well-tempered voice not so loud and violent as to enrage fury more than already it was yet loud enough to awake Conscience she sheweth him his errour and presently Conscience being awakened soundeth a retreat maketh all lay down arms thanketh the Instrument by whom it was shaken out of slumber and kept from wallowing in innocent blood or encroaching on Gods Office by self-revenge But with wicked men Conscience many times prevaileth not in such cases she cannot be heard or being heard is not regarded Satan the flesh the world stop her mouth Now besides all this Conscience hath its employment also about the things already past if good it excuseth and acquitteth the party cheareth comforteth and is peaceable unless mis-informed so in performing good actions and so in overcomming sinfull temptations so Abigail telleth David that when he should be King he should have no trouble of Conscience for not shedding blood if according to her petition he would spare Nabals family Conscience should never accuse him for it but should hold him guiltless So you see Psal. 7. when he was falsly accused by a Benjamite for an evil he never committed how boldly conscience pleadeth his cause before the Lord and proclaimeth him innocent Again for evils done or good duties omitted Conscience accuseth yea somtimes wonderfully rageth and terrifieth it accused David Psal. 51. I have sinned c. yea it breaketh his bones as it were and grievously afflicteth his soul. But when it meeteth wiâ—h Iudas a son of perdition oh how it tormenteth him it driveth him out of his Meditations wherein he might please himself in the price of blood lately gained it chaseth him cut of the company of his fellows who had been his assistants in apprehending our Saviour iâ— driveth him into the presence of the Priests it forceth him to accuse himself to throw down his money and to hang himself never ceasing to pursue him till it had driven him quite out of the world Now besides this it recordeth and keepeth a Register and Day-book of mens actions and omissions which though now adays men will not read over by self examination yet at the last day God shall open it be-before the eyes of men and Angels Thus much for the faculties of the soul. CHAP VI. SECT 1. Use 1. HEre by way of Application we may in the first place take notice of the soul of man in a special manner as of one of the principal works of God wherein his glory is noâ—ably manifested He is the Father of Spirits who of himself immediately did bring forth the spirit and soul of man an excellent Creature which no sence can discern the eye cannot see it nor the ear hear it c. and as it is said no man hath seen God at any time yet God whom none in the world can see gave being to the whole world and now governeth it so the soul whom no sense of the body can discern giveth life to the whole body and governeth the body An excellent Creature it is endowed with notable faculties and we
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
conveâ—se with others it is not to be imagined how many wants and inconveniencies the loss of this Creature would bring upon thee for among other things it hath a cherishing warmth and lively heat accompanying it whereby it giveth life and preserveth life motion and natural heat in Men and other Creatures and therefore conclude Oh Lord our God! how wonderfull are thy works and especially this first-born Creature the Light which upon this first day thou diddest cause to shine out of utter darkness and when thy heart is covered wiâ—h a dark night of sad uncomfortable thoughts then look up to him who can cause the light to shine out of darkness and joy and comfort to arise out of sorrow and heaviness CHAP. IV. Meditations on the second Days Work FRom the fiâ—st come we to the second day which we ordâ—narily call Monday Here you are to consider the wisdome and wonderfull power of God in making a division between the huge heap of the Waters spreading the Firmament of the Ayr between its parts raising the Clouds above and there making treasuries for Rain Hail Snow and other mâ—teors Oh consider the goodness of God in giving thee this admirable Creature of the Ayr whâ—ch feedeth thee with Breath continually whereof the poorest Beggar hath as large a portion as the greatest Monarch Consider that the least draught of this Ayr is more than thou canst deserve at the hands of God who yet art apt to repine and murmur when thou hast not fulness of Bread and art abridged in some small degree of the plenty which thou hadst at other times 1. Consider that as without this Ayr the natural Man cannot live so neither can the spiritual Man without the blessed spirit which giveth an heavenly breathing to the Soul regenerated as the Ayr doth to the Body And as the Ayr doth pass unseen into the Body but then is breathed out again in a visible manner so the spirit of God worketh and conveyeth his heavenly influence in an hidden invisible manner into the minds of the faithfull but is visibly breathed forth again as it were in regard of its fruits in holy speeches and heavenly actions that Men may see the good works which he bringeth forth in the godly and glorify their Father who is in Heaven Wonderfull are the effects of the Ayr and according to it our Bodies are usually enclined and disposed yea and our Souls too in some respect by reason of the neer Neighbourhood between the Soul and the Body and the special affinity between the Ayr and the Spirits in the Body which are the immediate instruments of the Soul We of this Kingdome have special cause to bless God for one of the sweetest and most temperate Ayres in the World seâ—ving much for delight for health for our furtherance even in the best things if we were carâ—full to make the best use of such a blessing a quick and kindly Ayr being no small help to the spirits even in the service of God 2. We may further consider that as such stoppings as hinder the Ayr from passing too and fro do endanger the natural life so those sins that stop the lively working moving and breathing of the sanctifying spirit do endanger the spiritual life The Wind which is the Ayr stirred and moved and is as it were the same in the Ayr which the Waves are in the Sea is of wonderful force and strength it beareth down Trees Buildings and things of wonderfull strength and bigness it tosseth the Seas and rouleth in the Waves and worketh wonders in the deep hereby magnifying the Almighty Power of its Creator Wâ—o as the Psalmist saith rideth upon the Wings of the Wind. And yet you must remember that the Winds and Seas obey him who sent a calm when Ionas was cast out of the Ship and at another time when Christ came into the Ship so when sin is cast out of the Soul and Christ received and embraced then the tempest of an accusing conscience is calmed and a sweâ—â— peace followeth upon it which passeth all understanding 3. As the Ayr is sometimes more sometimes less stirâ—ed by the Winds so the blessed spirit of God blowing when where and how he listeth doth sometimes as it were breath more stâ—ongly and sometimes impart a lâ—ss measure of hâ—s heavenly vertue In the second Chapter of the Acts at the Feast of Pentecost he camâ— down like a mighty rushing Wind upon the Apostles who were gathered together and so they were carried mightily in the Power of the spirit to spread the Gospel of Christ throughout the World But ordinarily the blasts of the spirit are not so strong and to our pace is but â—low in the ways of God and therefore should we pray with the Spouse in that song of Songs Arise O North-wind and come O South and blow upon my Garden that the sâ—icâ—s thereof may flâ—w forth 4. But in this Days work we are especially to consider the Clouds above which are those Waters above the Firmament and in these admire those store-houses of sweet refreshing showres which water the Earth with a faâ—tening dew and fruitfull moisture that it may yield encrease for the use of Man and Beast which should make us to admire his goodness and on the other side to tremble at his displeasure who once did open the flood-gates of Heaven so as to overwhelm the World of the ungodly destroying all that breathed those only excepted which were contained within â—he compass of one Ark where also we are â—o admire his patience who thus long forbeareth sinners being continually provoked alâ—hough he hath not only flood-gates of Rain and Water but also store-houses of Hail-shot mortal Thunder-bolts treasuries of Fire and â—â—imstone c. whereby he could in a moment many thousand ways avenge himself of his Enemies 5. Consider that as that ground is neer unto cursing which drinketh of the dew of Heaven and receiveth the Rain and yet 〈◊〉 forth no encrease so that case is dreadfull when the Heavenly dew of the Word falleth continually upon the heart and yet it remaineth altogether barâ—en and fruitless toâ—aâ—d God 6. Consider also how the Lord giveth snow like wool câ—steâ—h forth his Ice like morsels â—â—â—â—ereth the â—oarâ— first like ashes In this Ayr are to be admired the hideous claps of â—â—under the dreadfull flashes of lightening whereby the Lord sheweth his Almighty Power and Majesty and as he made shew of these terrible things in the delivery of his Law so even common sense may teach us that he will be much more dreadfull when he calleth to account the impenitent transgressors of his Law yea we should consider that the same reverence is to be yielded to Him when he speaketh in the soft still voice of the Gospel which was due unto his voice when it was attended with thunder and lightning 7. Learn to acknowledge Him in the different change of weather be it seasonable or unseasonable and to call upon Him and give Him
thanks as the cause requireth 8. Let the Ayr filling all empty corners in the World in a wonderfull manner leaving no creek nor crany in any degree not filled put thee in mind of the infinite presence of God who filleth all in all and through all And thus mâ—ch for the second Day CHAP. V. Meditations on the third Days work SECT I. I Proceed to the third Day which with us is usually called Tuesday wherein the Waters were gathered together in one place and called Seas and the Earth was dried and clothed 1. On this Day then thou hast special occasion to admire and magniâ—y the wisdome of God in foreseeing what was fit for the use of the Creatures his goodness in â—ffecting it and his Power in crossing and controuling the first order of nature for this purpose Consider this day how all was Water no sign of Earth no Mountain no dry Land appearing and then on a sudden by the Word of God the Waters rouling together into one place called Seas and there abiding And here consider what wonders are in this deep what numberless swarms of Fishes swimming and floating up and down of which afâ—erwards on the fifâ—h Day 2. Consider how admirable is the Power of God seen in bridling the Waves of the Seas and by his invisible but most mighty hand holding them in that they shall pass no farther And thus also doth the Lord restrain the Enemies of his Church both Devils and wicked Men who otherwise would soon bring down a deluge of misery upon the people of God and swallow up his little Flock and therefore as when thou seest the Waves beat furiously against the shore as if they would return to their old place again thou dost not fear it because the hand of God keeps them in so when thou seest the rage of the Enemies against the Church at the highest yet remember that the Covenant which God hath made with his own people is as a strong Bar against their might and malice 3. Wonderfull is the Lords Majesty set foâ—th by the greatness of the Seas bordering upon so many Nations and compassing the Eâ—rth about yielding by means of Navigation a speedy intercourse between those Countries which are far distant from each other 4. Wonderfull it is in the secret passages whâ—ch it hath whereby it sendeth forth Waters into the Cranies of the Earth which in divers places break out again in sweet and fresh Springs losing the saltness which they brought from the Sea and then by the conjunction of many Springs making Rivers and emptying themselves again in the Sea Eccles. 1.7 So also we who receive all from God should return all to him again It were a monstrous thing in nature for a stream to wheel about and come home and sink into its own Spring again not emptying it self into the Sea from whence it came No less monstrous is it but much more common for us to run thus in a Circle and to reflect wholly upon our selves to aim at our selves our ease our credit carnal contentment and not seriously and effectually to bend our hearts and thoughts to direct our aimes to employ our gifts and talents of several kinds for the honour and glory of the giver A sin that will fall most heavy at the last day if not repented of and forsaken How can we cross and oppose the Lord more who made us for himself alone than when we make our selves only to aim at our selves These Rivers run into the Sea yet is not the Sea indebted to them nor over-filled by them when we have done all that we can for God yet are we unprofitable servants we cannot give him a recompence answerable to that which we have received much less deserve any thing at his hands 5. The peâ—peâ—ual course of these streams and Rivers fed by a living Spring should put us in mind of that Well of Living Waters even the Fountain of sanctifying grace which Christ by his spirit shall cause to arise in the hearts of the faithfull never to be dried up again and such must our graces be not like a little rain-water filling the Cistern and soon dried up or drawn out but like a Spring that giveth a continual supply And as many Waters which now glide along and shew themselves in the Vallies had their first rising in the Hills as it is said that the Râ—ine the Rhene and the Poe three great Rivers of Germany France and Italy have their Springs in those Mountains called the Alpes so those streams of grace which are to be seen in the low Vallies even the conversations of humble Christians had their beginnings in that Mountain of holiness and came down from the Father of lights SECT 2. NOw then the dry Land the huge massy Body of the Earth appeareth the Waters being put up in one place and here 1. You may think of huge Mountains deep Vallies in the bowels of it veins of gold silver brass lead iron and consider that these things which the World esteemeth most precious and for whâ—ch mâ—ny thousands cast away their precious Souls are laid up by God in the lowest and basest part of the Creation buried under ground And therefore though in these we should admire the wisdome goodness riches of their Maker yet at the other side we must take special care that we do nâ—t let â—hem steal away our heaâ—â—s from him who made both them and us That brazen Serpent which Moses made by the Lords appointment was a Sacrament unto the Isâ—aelites who had fâ—lt the Fiery Venome of those Serpents in the Wilderness but the Peâ—ples sin in after-times made it a dangerâ—us Idâ—l and so a Nehâ—shtan or contemptible piece of Brass as Hezekiah called it so God hath created these mettals c. and hath given them their natures beauty qualities for ouâ— use and his glory but if we give that affection to them which we owe to him we make them Idols and are to remember that they are but a brighter kind of deâ—d Earth and that the meanest Soul in the World is of more worth than a Mountain of Gold and therefore it is a notorious indignity to the Father of Spirits and Maker of all things if we prefer one of his meanest works above Himself Again it is reported that those grounds which abound with Gold and Silver are barren in bringing forth living Plants as Trees Herbs Grass c. So the heart that hath a golden Mine or a vein of Silver running through it is barren in bringing forth any lively fruits of holy obedience 2. But the Earth is without all ornament and clothing now that the Waters are removed neither did it bring forth one poor grass or herb or any other thing until the working and All-mighty Word of God laid a new Commandment upon it Let the Earth c. And therefore do not think that the Earth hath this vertue to bring forth of it self a yearly encrease but that it would
Sun at the same time and in the same place hardeneth one thing and softeneth another so the word is a means to soften some hearts and an occasion though not a cause of greater hardeness to others as the Sun killed some things by its scorching heat and quickneth other things so the word is to some the savour of life unto life and to others the savour of death unto death Many other meditations may you gather by comparing this excellent creature of God with that more excellent word of God SECT 2. NOw let us compare the Sun with Christ himself he is called the Sun of Righteousness of whom it was said that he should arise with heaâ—ing in his wings Malach. 4 2. 1. The coming of the Sun gladdeth the world oh how joyfull was that news when the Sun of righteousness was reported to be risen upon the earth when the Angels said to the Shepherds behold I bring you glad tidings of great joy which shall be to all people Luk. 2.10 Oh how happy is the soul of a Christian when after a night of natural blindness after a stormy night of errours in the conscience this blessed Sun riseth upon the soul shineth upon the heart drâ—veth away clouds darkeness guilty fears diâ—â—rustfull thâ—ughts 2. As the Sun is sometimes hidden so sometimes Christ doth withdraw the sence of his gracious presence from his beloved The spouse in the song of songs sought long ere she could find him when once he stepped aside As the Sâ—n returning maketh the earth which was benummed in winter to spring and bring forth fruit again so when Christ is effectually present and united to the soul he causeth a spring of grace and fruits of the spirit to arise in that soul. Let the Meditation hereof move thee to lament thy barrenness and cry with that blessed Martyr at the stake Son of God shine upon me shine upon my soul heal it quicken it make it fruitfull to thy glory It is an argument that they are far from Christ who bring forth no fruits pleasing unto God but yet remain in a carnal estate 3. Consider also that those fruits are most sweet and pleasant commonly which grow toward the Sun-rising and have the morning Sun to ripen and bring them to perfection so the zeal and obedience of the Christians who lived presently after our Saviours resurrection in the primitive Church and in the times of the Apostles was most excellent and so the graces and obedience of such as remember their Creatour in the days of their youth and consecrate the first fâ—uits of their time unto God are exceeding pleasing and acceptable unto him 4. When the Sun setteth at night and leaveth us in the dark we doubt not but that he will return again so when Christ seemeth to withdraw himself from a faithful soul on which he hath cast the sweetest beams of comfort and refreshment let such a one know for his comfort that he will rise again this night will not always last though it be a long Winters night a tedious time of desertion yet a dawning yea a perfect day will follow it when the face of Christ shall shine again upon it Again as the Sun never so setteth as not to shine at all but when it setteth to one part of the world it ariseth to another so Christ never withdraweth his light from the whole world but although he removeth from one nation yet he shineth upon another he hath a Church in all ages 5. Again as among those fruits which grow in the earth such as grow most toward the Sun are sweetest such as are most in the shade are sowrest so among those Christians which are united unto Christ those who have more free and constant communion with him partaking most of his spirit keeping more close to him than others they bring forth most sweet and savoury fruits of obedience their services have a more pleasing and heavenly relish of the spirit in them than theirs who though they partake of some life and warmth from Christ yet have it in aless degree and are less careful to remove such things out of the Sun as hide the face of Christ from them Therefore this should move us to draw neer unto him to dwell wiâ—h him to walk iâ— the light of his countenance then should we esteem his love to be better than life so should we delight more in him and both we and our services would be more pleasing to him Ephesus was charged with the decay of first-love surely this decay of heat had never been but that she had withdrawn her self from the Sun she did not keep so close to Christ as before perhaâ—s the world did get between Christ and her heart and kept off the heat and thereupon she cooled And as you shall see some agâ—d person whose blood is cold to stand in the Sun for warmth so let us close with Christ Iesus come home to hâ—m that we may receive heat from him and let us be more watchful that we step not aside from him in time to come 6. As the Sun is able more effectually to thaw and melt the frozen ice than many thousand men with axes and bettles so the presence of Christ and his love manifested to the soul and shed into it is more effectual in melting an hard frozen heart into sound godly sorrow than a thousand threats or terrours of the law Therefore let not an afflicted soul put back the hand of God tendering unto it the offers of grace in Christ-Iâ—sus because it is not yet sufficiently humbled but so long as its conscience beareth witness that it seeketh not mercy for a cloak of sin but for a motive to obedience let it with confidence apply the promises knowing that the apprehension of the love of Christ shining upon the soul is of all other the most ready and the most excellent means kindly and sweetly to melt and softâ—n the heart and to conform it to the will of God this will make it yeeld and fit it to receive any stamp of grace that now it will be like wax before the fire that will be moulded as it shall please the hand of God Therefore do not stand back from Christ because thou art sensible of too much hardeness in thy heart but rather come to him that this hardeness may be removed and thy heart may melt at his love 7. Let the glory and excellency of the Sun make thee to admire the infinite glory and excellency of its Maker if the Sun cannot long be lookâ—d on with a steady-eye oh then how doth God dwell in that light which cannot be approached unto who can stand before him 〈◊〉 Angels may well hide their faces at his presence where then shall man appear in the rags of his pollutions Oh learn to contemn all the glory of the earth in comparison of his infinite excellency who made the Sun it self of nothing which is more worth than the whole earth and all its
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
make us admire his infinite power in curbing them his infinite-goodness in preserving us 4. Consider of what use many of these creatures are to us especially those which are most common among us What supply of Milk do the Kine afford us what Fleeces of Wool do the Sheep yeild us what store of strong wholesome and pleasant nourishment do their bodies yeild us and what labour is bestowed about these when we have eaten of these and are full when we are cloathed by these and are warm then should we take heed lest we forget God of whom we have received all 5. Among other things we should observe the Lords goodness in giving us divers of these creatures to do our work to carry our burthens to bear our selves What benefits do we daily receive by the labour of the Oxe plowing our ground and doing us necessary services many ways How serviceable is the Horse unto us both for speed and ease carrying us from place to place wonderful is the goodness of God in making these creatures far stronger than our selves to yeild to us not using their strength to resist us but to do us service Therefore we should not at any time use any of these creatures but that we should be moved to lift up thankful hearts to God for this mercy which we would think worthy of much admiration if they were not so common among us but on the other side we should think the more we have of them the more thankfulness we owe to God for them 6. Consider that as a man hath in him the senses of a Beast and somthing more excellent as Reason and Understanding so a Christian hath Nature in him and somthing above Nature even the Spirit of Regeneration And as some Beasts have some things in them wherein they excel man as the Lion in strength the Horse in swiftness c. yet the meanest man is naturally more excellent than the most excellent among the Beasts so though the children of this world do in some thiâ—gs outstrip the children of light as many times in beauty strength wit outward carriage policy civil deportment c. yet the meanest true Christian is more excellent than his best carnal neighbour in regard of the Image of God restored to him 7. Again seeing the Beasts have those pleasures whereof the senses are capable this should perswade us that these are not the most excellent delights but that there are purer higher more heavenly delights which suit better with an intellectual immortal soul and this should teach us to bewail our brutish affections which carry us so strongly after sensual delights of the eye the ear the taste c. as if we had no better souls than the Beasts Solomon saith The spirit of a beast goeth downward and the spirit of a man goeth â—pward Eccles. 3.21 So it should be in our affections our souls should go upward reaching toward the things above and not go down-ward enthralling themselves to these sensual things here below like the spirits of the Beasts 8. As the Beasts do bear our burthens so should we willingly bear those burthens and do those services which God requireth How wouldest thou rage if thy Beast should continually fling and cast thee and those things which thou layest upon it and are not we herein worse than Beasts that perish when with froward spirits we fling and kick at the Lords commandements and do not willingly and obediently submit unto them Of the Creation of Man CHAP. I. Gen. 1.27 So God Created man in his own Image in the Image of God Created he Him Male and Female Created he them SECT 1. THe rest of the Creatures being made the supream Lord of heaven and earth was pleased to make Man after his own Image to be his Deputy here on earth and under him a Lord of the other creatures which being a principal work requiring special attention the holy Ghost setteth down the consultation of the Trinity about it and sheweth us how it was accordingly performed in these words where you may take notice of three things which you may take as so many several points of doctrine I. That God created Man II. That God created both Sexes Man and Woman Male and Female III. That God made man in his own Image For the first that God Created Man this is that kind of creature as we have said partly visible partly invisible and so his Creation is to be considered according to his several parts first then consider the creation of mans body and then of his soul. The Creation of mans body is but briefly laid down Gen. 2.7 And the Lord God formed man of the dust of the ground that is his body where though the dust of the ground be mentioned yet I conceive that the matter of mans body was tempered with the other elements although the earth was that which bare the greatest bulk and made up the greatest part of the substance in the body Now to set forth the excellency of the Creatour it may not be amiss briefly to consider of the notable workmanship of mans body whereof the Psalmist speaketh Psal. 139.14 15 c. and in it may be considered The general frame The particular parts 1. In the general frame is to be observed a notable and excellent temper of body consistinâ—â—f divers humours admirably composed and mixed together and fitted so as to be a serviceable Instrument of the soul this was in full perfection when God made it for we musâ— not judge of it according to those distempers whereunto the body now is subject yet now in some tempers above others there is some degree of evenness which giveth us a shadow of that exactness that was at the first But in that state of â—reation there was not the least defect nor disorder in the temper of the body nothing which a man could have wished to have been otherwise than it was the constitution and complexion of the body and so the colour and appearance of it was perfect and exact For as every thing wâ—s good in its kind so man especially had his due natural perfection every way 2. As there was this perfect temper and so an excellent constitution so there was a just and due proportion the whole body had its just stature and every part its due measure it was exactly shaped and framed nothing wanting nothing exceeding nothing beyond nothing short of the due size And this exactness both of temper and proportion made up the perfect beauty and comliness which God gave to the body of man in his Creation 3. In the general frame also we may consider the upright and erected posture of mans body in which regard he was permitted to look up to heaven and an excellent Majesty was given him as a Lord and Ruler over the other Creatures who were made to bow down their back in subjection unto him and by the very stooping of their body to do him homage and acknowledge his dominion
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
body have a power to draw blood from the Liver which is far below them as well as the lower parts And in this the wonderful wisdom of God is clearly manifested 2. There is a Retentive faculty or a power of keeping that nourishment a convenient time till it may be so wrought upon and perfected as to turn into one substance with the body and to refresh its parts But lâ—st nature should suck poison insteed of nourishment or digest that into its substance which is hurtfull 3. The Lord hath added for its farther security and benefit an Expulsive faculty or a power of casting out such matter as is superfluous and burdensome and not fit for nourishment whence come many fluxes from the Head and sweats over the whole body besides those gross excrements whereof nature is daily â—ased In these also the admirable wisdome of God is manifested and when we enjoy the use of any faculty of the soul we should glorifie him that made them Moreover there is also a generative faculty or power of propagation which God gave to Trees Plants Beasts Birds Fishes Men blessing them and bidding them to encrease and multiply SECT 3. 2. Of the sensitive part THere are both the senses and the affections the senses outward and inward of the outward senses somewhat was briefly spoken when we spake of those parts of the body that are Instruments of those senses The inward senses are conceived to be three The Common Sense The Fancy The Memory 1. The Common Sense which is said to receive the objects of all the outward senses and to be seated in the former part of the Brain 2. The Fancy or Imagination which worketh upon those things that are received into the former and is thought to be placed in the middle part of the Brain 3. The Memory which keepeth those things that are received in by the other and layeth them up as in a treasury and the seat of this is in the hindermost part of the brain And in this most admirable is the wisdom and power of God that certain images of things long sithens seen or heard should be laid up in a corner of the Brain and there preserved many years and called to mind though they be the resemblances of many thousand several things Some Memories are far worse than other yet even the meanest ordinary Memory is wonderful if we did rightly consider that in so narrow a compass the shapes and likenesses of so many several things should be preserved yea even this is notable that the Images of so many mens faces as one man can remember should be there ingraven in so small a table as is the Memory SECT 4. Of the Affections AS for the Affections they are seated in the heart and these are many as 1. Love which is an affection of the soul uniting it self to some thing apprehended as good for so whatsoever is beloved either is good or seemeth to have some good in it to him that loveth it contrary to which is a second affection sc. Hatred and that is an affection of the heart shuning and separating it self from that which is so hated as supposed hurtful for though good things are often hated yet there is an apprehension of evil in them and if we speak of the affections as created of God then nothing was beloved but that which was truly good nor hated but that which was truly evil But of the integrity of the affections we may speak when we come to speak of the Image of God in Man Desire is an affection of the heart reaching after some good thing which is absent Contrary to which is Detestation or abhorring of that which may hereafter happen being conceived to be evil These two may be expressed by hunger and thirst on the one side and on the other a loathing of meat in the Stomach when the heart riseth with dislike at some thing which as yet is absent but is tendered to it or may hereafter be presented to it When our Saviour told Peter that he would fall into that fearful sin of denying his Lord and Master his heart rose against it and he detested it this was not only a simple and meer hatred of it as a thing evil which is directly contrary to love but also a detestation of it as an evil that might happen or was foretold should happen to him though now he were free from it which is an affection contrary to desire In the next place is Ioy which is an affection of the heart pleasing and resting it self in some good thing Enjoyed In this affection there must be some good true or seeming in possession which doth so affect the heart as to rest it self with some contentment in it opposite to this is Sorrow which is an affection of the heart distasting some evil already felt Now I cannot see how this affection should be exercised in the state of innocense because man had no cause of sorrow unless it may be supposed that he knew of the Angels fall and rebellion against the Lord which is not likely Howsoever the faculty no doubt was then given unto man by the Lord who foresaw a world of woe and sorrow which man would fall into who knew that of all affections this of sorrow could not want work nor be idle for want of matter to work upon There is also Hope which is an affection of the heart looking for some good or the avoiding some evil that is to come for that which a man hath already why doth he yet hope for Contrary to which is Fear which is an affection of the heart trembling at some evil to come or at the loss or missing of some good Then there is Courage which is as it were a degree beyond hope and is a more assured expectation of some good or of the overcoming of some evil contrary whereunto is Desperation a sinking of the heart under the expectation of some evil to come Anger seemeth to be an affection mixed of Sorrow and Hatred which by Tragedians is somtime called Dolor These I call faculties of the soul because of their near union with the spirit of a Man and because the soul hath some government over them CHAP. V. SECT 1. BUt the most proper and peculiar qualities and faculties of the soul are the Understanding and the Will and such as are seated in these or compounded of these The Understanding is the prime faculty of the soul that guideth the whole man and giveth light to all hiâ— actions 1. In it there is an act of discerning whereby it seeth into the nature and qualities of things knowing both those things more perfectly than the Senses which the Senses discern and other things also which they cannot reach And this is that faculty whereby man is become acqâ—ainted with God his Maker whom no unreasonable Creature can discern God is a spirit and cannot be discerned by any
bodily senses but by this spiritual faculty of the soul. By this the Lord hath made man able to search into the hidden causes of things and to see him in his works By this he hath enabled him to get the knowledg of Arts and Sciences of Trades and Dealings c. 2. There is an act of Iâ—vention by the working of the Understanding finding out many particulars belonging to some general and finding out one by another like unto it So in matter of Trades God hath given this power of Invention to the understanding whereby Trades are perfected and new additions of skil and art are added to them and so in the learned sciences 3. There is Iudgment whereby the understanding passeth its sentence and giveth its determination upon things concerning their nature truth and goodness 4 There is a power of Discourse proving one thing by another this is so therefore it is so the sun is up therefore it is day the days are lengthened therefore the sun is past the winter solstice c. None of these are to be found in any unreasonable Creatures SECT 2. The will is another principal faculty of the soul chusing or refusing freely good or evil And as the understanding is as it were the eye so the will is as it were the heart of the soul. For although the understanding see never so clearly what is good yet unless the Will agree and give its consent it is not followed The Understanding is like one that giveth good counsel but if the will be obstinate it is not followed He that knoweth his Masters will and doth it not to him it is sin so that you see a man may know and not do Now in such a case a mans understanding agreeth with Gods Will for he both knoweth what God will have done and knoweth it to be Good But his Will crosseth both the Will of God and his own Understanding which is the aggravation of sin and encreaseth the Stripes Now the Acts of the Will are in general two To Will or to Chuse To Nill or to Refuse Now in these two faculties there are two others seated as Free-Will and Conscience Free-Will is a faculty of the mind whereby the Will without constraint doth willingly chuse or refuse what the understanding discovereth to be good or evil for all the power of man cannot compell the will to embrace or refuse what it will not refuse or imbrace The outward man may be forced against the will the Tongue may be forced the Hand may be forced but no Tyrant in the world can force the Will And hence cometh that unmoveable resolution of Gods Children in the profession of the gospel even from the invincible freedome of the will sanctified by the spirit of God it is true it is the spirit of God is the cause but the Spirit is pleased to make this use of mans will and of that liberty which he himself gave man at his Creation Again on the other side the will of man may be brought to cover its own inclination and outwardly be brought to conform to the constraining powers of others but the inward bent of it none can force a contrary way Again the will by perswasions by reasons discovered unto it by better informations may be inclined to alter but never violently turned by compulsion when it is altered though the preparatives and motives of its alterations come from others yet the alteration it self must come from it self I speak not now of God's Act in renewing it by his Spirit who being the Maker of the Will hath that power over it which no Creature can possibly have yet the Lord will not compell the Will for that were to destroy it and make it no Will but by sanctifying and new-making it he makes it willingly embrace that which it shunned before and resolutely to reject what it embraced before Now although the Fall of Adam did actually take away mans Spiritual life consisting in the Image of God and the Holiness of his Nature yet it did but forfeit for the present and not actually bereave him of his natural life nor the natural powers of his Soul by which he lived so then there is no question but man in the State of sin hath free Will But the question is Wherein I answer in things natural and moral not in things supernatural and spiritual In natural things a man in his natural estate hath free-will to chuse or to refuse in eating and drinking in eating or not eating in walking or not walking c. So in moral actions a man in his natural estate may do many good moral acts and hath liberty of will to do them as to use abstinence to exercise temperance to shun drunkenness c. yet with exception that many particulars through custome and company c may be so enthralled to some lusts that the exercise of this freedom of will is even wholly smothered in them and cannot shew it self but is strongly clogged and kept down but yet that which their will chuseth it freely chuseth still But now on the other side it hath not liberty unto spiritual and supernatural things It may freely entertain the use of outward means and ordinances but it hath not free power to believe aright to change it self to purge it self from the stains of nature to repent c. All these must come from above None but God can make his Image in Man when Man and Satan hath defaced it But if the Son shall make you free then are you free indeed If the Son of God shall by his spirit of liberty infused into us deliver us from the thraldome of Sin and Satan and renew the Image of God in us then are we free indeed This which is spoken of free-will doth not cross the soveraignty of Gods will nor the certainty of his decrees sith mans will is brought about freely and willingly to embrace what God hath certainly purposed whose purpose being eternal He did not in the beginning of Time make such a Creature as should disappoint him of his eternal purpose SECT 3. Of Conscience IN the next place followeth Conscience about which it seemeth that both the Understanding and the Will are exercised This is an application of general Rules unto particular Cases and points of practice and this it performeth both by the Understanding and the Will and that both concerning things not yet done and concerning things already done Conscience by vertue of the understanding judgeth such and such particular actions to be good and such as it ought to practise because it seeth them agreeable to those general rules of duty and of goodness which it hath already conceived Our Saviour knew that he must fulfill all Righteousness therefore when Iohn was unwilling to baptize him he applieth that General to this Particular He must fulfill all therefore this part of Righteousness St. Peter had laid up this general direction that our Saviour gave him
vassall to the earth and not a servant to the Lord. Learn thou to know him that made thee and never think thine understanding so well employed about any other things as when it is busied in studying the word of God frequent those exercises wherein the word of God is taught and thine understanding is to be preâ—ected The eye loveth the light and is delighted with the sun-shine let thine understanding the eye of thy Soul love the light that shineth from heaven in the ministery of the word and do not turn from it or neglect it Let thy delight be in the law of the Lord and meditate therein day and night magnifie God who hath given thee this faculty of thy soul whereby thou mightest come to be acquainted with him thy Maker and think there is none so worthy of thy knowledge as he that made thee this knowledg shall be everlasting the knowledg of earthly things worldly policy skill in dealings laws of men c. shall perish but the knowledg of God is everlasting and immortal as the soul it self is yea it shall be perfected when other knowledg shall perish 3. Thy Wâ—ll wherein the strength of thy soul lyeth must be wholly for God it must be firmly bent to obey God and strongly resolved against all disobedience flashes motions and good moods and fits now and then arising in the heart toward God either in affliction or when we see some spectacles 〈◊〉 mortality or hear the word pressed upon us are but slight and weak of themselves and soon Vanish if there be nothing else but these But the strength of the Soul lies in the Will when it is sanctified and firmely resolved to obey its Maker in all things When Barnabas saw the good affections of the new Converts at Antioch be exhorted them all that with purpose of heart they would cleave unto the Lord Act. 11.23 So David I have sworn and I will perform it that I will keep thy righteous judgments Psal. 119.106 there was a resolute spirit and such should be the bent of every sanctified will The affections may be stirred and yet may be no more but as a few loose sticks which Satan will soon break again and bring to nothing but the will when it is throughly bent and confirmed indeed it is as a common bond to tye up all the affections and to strengthen all let us therefore pray to the Lord that he would give us both the Will and the Deed. 4. The will being thus for God then labour to stir up the affections which are as it were the wings of the soul. 1. Love is strong as death jealousie is hot as fire thou shouldest love God with passionate and strong affections Oh how I love thy law it is my meditation all the day saith David Psal. 119.97 Tell him that I am sick of love saith the Church of Christ. Cant. 5.8 That is an happy soul that is sick of this heavenly love It is not enough to wish well to God and his glory and coldly to desire that things might be amended but the heart must be carried after him in strong and stirring passions of Love that as the heart of a fond lover is passionately carried and overcome with the love of the person beloved so should a Christian Soul not content it self with an ordinary cold temper of love but should labour to have it self possessed with fervent affections yea to be overcome The love of God is shed abroad in our hearts saith the Apostle now that I hope will work an affectionate love to God when his love is poured abundantly into the heart this will make a man love out of a pure heart fervently 2. This will draw desire after it which is another affection oh how the Soul will pant long hunger and thrist for God if once it fall in love with him and be truly joyned unto him having tasted of his excellency and found how Good the Lord is I have lifted up mine eyes to the hills saith the Psalmist Travellers at the foot of the hill look up to the top and now oh that I were there with a wish so a Christian in the valley of humiliation and in the sence of his own wants locketh up to God and his holy Mount and now oh that I were with the Lord oh that I were neer to him and could more fully enjoy him oh that I had more of his Spirit more of his fulness more of his graces my soul thirsteth for the Lord even for the living God And when once thou comest to this how canst thou chuse but from thy heart loath all sin tendered or suggested to thee by Satan the world or the flesh if once thou thus lovest God thou wilt not make league with any enemy of His. 3. Then thou wilt rejoice in the Lord with joy unspeakable and full of glory then the worlds joys will seem poor heartless unsavoury flashes and now a world for my part in that blessed feast of fat things of wine upon the lees of wine upon the lees well refined No delicates so sweet as the Paschal Lamb Christ Jesus no feast so excellent as that which the soul maketh on him by Faith Now I can relish Christs sweetness in the Word in the Sacraments in private Meditations 4. And now also must thy sorrow be sanctified and nothing be so grievous to thee as that which is displeasing to thy God thy heart should ake when his spirit is grieved all should be godly sorrow that bringeth repentance give not way to that sorrow for which thou must sorrow again but to those tears after which thou shalt reap in joy 5. As for Hope where shouldest thou cast Anchor but upon the Rock there is the only sure hold that will abide a storm fasten there lean not upon the arm of flesh cast not Anchor in the Sand. 6. And whom shouldest thou fear but him that hath all power in his hand all Creatures that can help or hurt at his command eâ—ther to let them loose or to tye them up fear him for his Goodness and Mercy as well as for his Justice that it is too good to be abused and to be made a patronage to thy sins 7. Labour to be couragiously confident in the Lords goodness toward thee and bear up thy soul upon the multitude of his mercies and his truth that never faileth above the gulf of desperation 8. And for thine Anger let it not be a strange fire of inordinate and distempered passion but an holy fire of zeal for the glory of God oh let it burn inwardly to consume the dross and corruptions of thy own soul and to burn up the stubble vanity of thy corrupt affections and then let it flame out in the eyes of the world that those that hate it may yet see its light and then whatsoever the world speaks or thinks of thee thou maist with a glad heart say in the presence oâ— God Praise the Lord O my soul
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.
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