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
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
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-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
are none of those that are born up by the spirit of God above the earth Consider how little contenteth one of these creatures and then learn to be ashamed that thine appetite is so much beyond thy necessity and practise mortification As far as we can guess the birds take more delight in flying and singing than they do in feeding and therefore they have soon done with this so should a christian be more delighted in conversing with God in walking in the spirit in running the ways of his commandments than in serving the necessities of nature yea it should be his meat and drink to do the will of God as it is a delight to the bird to sing and soar aloft Again as the bird useth not these things so as to make her unfit to fly so a Christian must not abuse meat and drink so as to clogg and dull his spirits and make him more dull and dead in the service of God but so to refresh himself that he may be the more chearful and lively in his heavenly flight 7. As the Bird not sowing nor gathering into Barnes as our Saviour telleth us yet is fed by our heavenly Father so should a child of God depend upon his providence without distrustful eares against the providence of God though not without moderate and christian cares which serve the providence of God 8. As the Bird having found somwhat to satisfie its hunger by its chirping calleth others to partake with it so should christians chearfully invite others to partake with them of those things that God hath given them and not like the hog grunt and wrangle at any that feedeth near them 9. As the Bird doth not so much as light upon the ground without the All-guiding providence of God Mat. 10. So should a christian learn to depend upon the providence and protection of God who is of far greater price in the esteem of his heavenly father than many sparrows know certainly that thy hairs are numbred and that none of them can fall to the ground without thy heavenly Father 10. Consider that as when the Bird flyeth highest it taketh least notice of earthly things and is least moved with them and affected toward them so when a Christian is most raised in spiritual affections to the greatest height of heavenly-mindedness keeping nearest heaven then is the earth farthest out of sight and he is least moved with the things here below and best able to contemn earthly vanities he is too far above these to be much affected toward them Therefore this should make us think of the exhortation of the Apostle Mind the things which are above and this should teach us to help our selves against earthly affections and fleshly lusts Think with thy self what is the reason that I am so earthly-minded that my affections are so engaged to this or that in the world yet I cannot come off nor free my self that I can scarce perswade my own heart to be without these and these things it is this because my heart is not carried aloft it draweth too near the ground it withdraweth too much from God if I should keep up my heart closer to God these things would be out of sight the earth would seldome be in my thoughts at least not so as to work much upon my affections On the other side you see that those Birds which use so much upon the ground they fly but softly as may be seen by those that use about our houses so also those Christians that are much taken up with the dealings and business of the world they fly but softly have but slow affections and sluggish motions to the things of God they go but coldly about good duties and therefore we should pray for a greater measure of the spirit to bear us upward 11. Consider also that as the Bird can mount up into the air and yet light upon the earth too and receive some refreshment there whereas the Beast cannot mount up and live in the air so a Christian can and may partake of the natural comforts and refreshments of this life though in a moderate manner and measure as well as the natural man But the natural man cannot mount up to heaven cannot live in the air cannot live by the spirit he hath no relish of spiritual things The spiritual man judgeth all things he can discern what is in nature but himself is judged of no man his excellency cannot be discerned by the eye of nature 12. Again as the Birds live in a stormy element and feel much alteration of weather heat cold winds c. as the air is the most unsetled of all other parts of the Creation so Christians do live in a condition subject to manifold alterations subject to many stormes of persecution and temptation And as the Birds are then especially in danger by snares and ginnes when they are upon the earth to which they are not subject when they are aloft in the air so a Christian is then in danger to be ensnared and entangled when he dealeth with earthly things and is most affected to the things below when he is most heavenly-minded then is he most out of danger of these snares 13. The Birds in the air meet with Birds of prey there also which are ready to seize upon them and destroy them so the Devil who is called the prince that ruleth in the air doth especially chuse to assault those that walk in the spirit even then when they are most spiritual endeavouring to pull down those that are highest in the favour of God as David c. therefore special watchfulness must be used by such 14. As the Birds are of all other living Creatures the most chearful as they are highest above the earth and nearest heaven so should a Christian labour of all other men to be most cheaâ—ful replenished with heavenly joys as he is nearer heaven and farther from the earth than others God is infinite in all goodness and happiness and the nearer to God the more happy and the greater cause of chearfulness As the Birds are most chearful in a clear sun-shiny day so is a Christian when the light of Gods countenance shineth on him As the Birds sing most chearfully after a sweet refreshing showr so should a Christian go away most cheared from the word of God when it hath distilled upon him as the dew of heaven As the Birds are merry in the spring so a Christian is when there is a spring and encrease of grace in his soul and a nearer approach of the sun of Righteousness and a special warmth of Gods love is shed abroad into his heart As the birds by chirping do set others on singing and many join together in consort so one christian should draw another by example to yeild up sweet songs of praise to God and many should join together with one spirit to glorifie the Lord. As the Birds sing although they know not where to have their next supply of
and breath And that upright posture of his Body was a fit resemblance of the Majesty of God that made it 2. Now without the Body there were these two things 1. The sweet and happy habitation which Adam had in the Garden of Eden such as now no place with the greatest cost and art in the World can possibly afford hereby resembling God who hath the glorious Heavens for his dwelling place wherein he doth especially manifest his divine and glorious presence 2. His Dominion over the Earth Ayr and Waters with all the Creatures in them whereby as an Under-officer or Deputy he did represent the Person of God who is the Supream Lord of all CHAP. IX Use 1. LEarn here then to admire this wonderfull Work of God and to magnify Him for that admirable perfection which he gave to Man within him and without him in Soul Body habitation and dignity having made him a little lower than the Angels and Crowned him with glory and honour What an excellent Creature was Man when he came newly out of the Hands of God until Sathan â—â—rred him with his foul hands A Body without any blemish a Soul without the least defect without all impurity an understanding and wit without all dimness or dulness a judgment without error a memoâ—y free from leaks oâ— failing an heart without the least distemper always carryed even not swayed or stirred out of place on the one side oâ— the other 2. Learn here not to think God the Author of any sinfull disposition in thee Remember how he made thee and condemn thy self justifying his purity and holiness by whom thou wast made upright 3. Learn to lament thine own misery who art so far from that perfection which God gave to Man at the first look upon thy defects every way within and without and see the fruits of Sin in thy self and give no rest to thy self till thou seest thy self new-made again until thou art become a new Creature and hast the Image of God restored unto thee So far as we come short of Adam's perfection so far we come short of that which we should be of that which we must continually seek for But you will say all in the World come short of Adam's perfection True and therefore all must strive to grow in grace more and more and none must condemn another that goeth beyond himself but yet there is a great difference in this case for some are not sensible of their failings at least not so as to be carefull to reform them but rather dislike those that give them the best examples and keep themselves most close to the Rule of the Word These have not the Image of God at all restored to them they have no part of that spiritual life which Adam had But others there be whom the Lord hath new-molded and once again by his Spirit hath breathed into them the breath of spiritual life who see themselves to come short of that perfection which Adam had and mourn and strive and pray and use all holy means and helps to this purpose who are willing to be shewed wherein they come short of this Image of God in Adam wherein they are unlike unto it willing to be reproved by the Word These have some degrees of his Image renewed in them and these strive after farther perfection But now compare thy self with this Image of God in Adam before his Fall and see what thou hast to do how much is amiss in thee and must be amended When a Man hath lost a great estate and by some means beginneth to recover again he will scarce think he hath enough until he hath gotten as much as he had before he would fain be as rich as ever he was Men are too greedy of these things but as the Apostle saith so say I Covet yee the best things Thou wast rich in Adam our first Parent had abundance of riches to leave us but he committed Treason and so all was forfeited into the hands of the Lord. Now we should never think our selves well until we have recovered the same degree of excellency which we lost Thou that thinkest thou knowest enough consider how far thou comest short of Adam who knew the Lord perfectly but thou art ignorant of many things in the Word of God and those things which thou dost know thou knowest it very imperfectly How far art thou from that full purpose of heart in obeying God and cleaving to him that was in Adam How far from that uprightness that perfection of holiness those Heavenly affections that strong love to God that ravishing constant joy in him which Adam had How unsetled are thy affections How dead is thy heart How little art thou affected toward Heavenly things How far in love with the Earth and Earthly things Therefore think with thy self in these and these things I am unlike to God I bear not his Image I am contrary to his purity and so resolve upon present reformation And beware thou art not of the number of those who instead of the Image of God do bear the very Visage of Sathan Oh let all the Children of God labour to be more and more conformed to the Image of their Heavenly Father and to become Holy as he is Holy that they may for ever be happy as he is happy CHAP. 1. Of the Creation of Angels and of their Properties Colos. 1.16 For by him were all things Created that are in Heaven and that are in Earth visible and invisible c. THus much of Visible or Corporeal Creatures now let us speak something of the Invisible or Spiritual where observe from the Text that God Created all Invisible substances These are called Spirits or Angels and all of them I conceive have the same natural Essence or Beeing though in regard of their present moral enclinations to good or evil there be a wonderfull difference between them 1. For their nature they are called Spirits so the good Angels are called He hath made his Angels Spirits Psal. 104. So the evil Angels are often called unclean Spirits in the Holy story of the Evangelists and in that story of Ahab 1 King ult there is mention made of a lying Spirit Now in that they have appeared in a Bodily shape this is no proof that their nature is not spiritual but this they might do sometimes by the Lords command sometime by his sufferance for special ends for if some excellent Artificers can amaze the minds of others with strange inventions and artificial performances how easie is it for these excellent Creatures even of any matter Ayr or Water c. to frame shapes for any purpose 2. For their Original here you see they were created as the Text maketh it manifest but not as many other Creatures so as to propagate others of their own kind but all those that now are we suppose were at first created and their number shall not be encreased to the end of the World for the Day when