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
us out of his long-suffering and patience even from the beginning of the World hitherto let us not by idleness immoderate eating and drinking unprofitable or unseemly wanton exercises immoderate sports excessive â—arâ—iâ—g c. taking up more of ouâ— tâ—me thaâ— Reâ—igious duties Let us not by these and the like exercises embezle away those 〈◊〉 hours which when we have once lost we shall never see them more CHAP. VI. Use 6. FOr as much as God made all things of nothing this should make us to trust in God in all straits and necessities Great is the sin of distrust and infidelity when we distrust God for want of means it is in effect to deny him to be God and to make no difference between the Creator and the Creature Do we doubt of Gods All-sufficiency because we see no outward means What difference do we then put between Him and man Man can help and supply us if he hâ—th means but God the Creator is infinitely above the Creature and can help wiâ—hout all means If thou hadst Meat Drink Money enoâ—gh thou wouldest fear no want but the lâ—ck â—f these maketh thee diâ—trustfull Alas wheâ—câ— câ—me all thâ—se Did not the Lord bring them all out â—f nothing and can he not now as â—asily help thee many ways uâ—known and not thought of by thee if thou trust in Hiâ— as then he could bring the whole World out of nothing It is Atheism and a denyal of the God-head to doubt whether God could make the World of nothing and all infidelity in these cases sâ—vâ—uâ—eth of Athiesm and a â—â—niâ—l of the God-head when we doubt whether God can help us when we see nothing but wants Iâ— it not easier to hâ—lp â—s than to make a World So in any dangers when we are sâ—raiâ—ly beâ—â—t and 〈…〉 to and sâ—e no means of deliverance and escape Let uâ— thâ—n leaâ—n to depend upon the Lords All-sufâ—iciency if we had a strong guaâ—d of Sâ—uldâ—ers at 〈…〉 we woâ—ld â—ot 〈◊〉 bâ—t that we should break through our Enemies Alas Did not God mâ—ke those Souldiers and all the World out of nothing and doth He need their help to deliver â—s Iâ— he please to delâ—ver us the want â—f â—hâ—ir aid shall not â—iâ—dâ—r it if not twelve Legions should not be able to prâ—cure our safety Use 7. If God that needeth no â—eans to do us good wiâ—hall but could hâ—ve supâ—lied all oâ—r wanâ—s câ—nâ—inuâ—lly â—ut â—f noâ—hiâ—g were yâ—t pleased â—o 〈…〉 of Creatures to be means of gâ—od unto us thiâ— shoâ—ld 〈◊〉 us not to 〈…〉 neglect of the 〈◊〉 wâ—ich 〈…〉 creâ—â—ed for our goo◠〈…〉 not God can 〈…〉 therefore I caâ—e not 〈…〉 â—ay God by giving 〈…〉 pleasurâ—â—o help 〈◊〉 â—y â—hâ—m therefore I will take them as hâ—lps with thankfulnâ—ss fâ—om the hâ—nd of God Usâ— 8 This should make us fear the great God who had made all things of nothing and not â—â—ar any Creaâ—ure of His moâ—e than the Câ—â—ator See our â—olly and vanity of mind heâ—ein we â—â—ar Man so much tâ—â—t for fâ—ar of him we sin aâ—ainst he Loâ—d without fear â—r câ—â—e Vain Man 〈…〉 that the Creatâ—â—e wâ—ich wâ—s nâ—â—hing 〈◊〉 and which God made oâ— nothing câ—n 〈◊〉 â—hee 〈◊〉 thâ—n the Creator who by his Almighty Power made this Creaâ—â—â—â— of nothing and gave it all the Power which it 〈◊〉 eithâ—â— to hâ—lp â—r hurâ— Thi◠〈◊〉 â—f oâ—r fâ—olish minds is no beâ—â—eâ— thâ—n 〈◊〉 â—f it be â—â—ghtly considerâ—d Thâ— Loâ—d gâ—ve â—s wiâ—e and undeâ—standing hâ—aâ—tâ— Fear him that câ—n raise â—erroâ—s and troubles unto theâ—â—ut oâ— nothing thâ—t can set thine own assâ—â—ghâ—ed 〈◊〉 against thee aâ—d make tâ—ee aâ—â—ntollâ—râ—ble bâ—rdâ—n to thy sâ—lf that câ—n briâ—g moâ—e misery to thee out of thy own bosoâ—e than â—ll the Woâ—ld can woâ—k agâ—iâ—st thâ—e It is more dangerous beyond câ—â—parison to 〈◊〉 God against thâ—e thâ—n all the Mâ—n and 〈◊〉 Câ—eatures in the World which were maâ—â— of nothing by him CHAP. VII Use 9. THis should also move us highly to â—steem and loâ—e the Lord who is the Maker of Heaven and Earth above Heaven and Earth and all things in the same Heâ—e is a câ—se â—hich doth wondeâ—fâ—lly discover the naughtiâ—ess and perversâ—ess of our hearts thaâ— mâ—ny of us esteem and aâ—â—â—ct sâ—â—e one pooâ— silly Creature above the Creator of all â—hings Alas before the World was He was as peâ—fâ—ct as bâ—â—ssâ—d â—s excellent as now he is sith hence the creatâ—on of all things but the World was nothing before he made it These things of the World which now seem such Peaâ—ls in thine eye were nothing had no excellency in them but what he gave them and therefore if there be any goodness in them that should not withdâ—aw thy heart fâ—om God to thâ—m but cause thee tâ—e morâ— to admire and love the Lord who out of his infinite goodness gave them all that which seemeth so good in them unto thee when of themselves they had neither goodness nor beeing The pleasantness that is in Meat and Drink did it not wholly come from Gods infinite sweetness and goodness Do not then lâ—ssen thine affâ—ction to God out of a bruâ—â—â—sh appetite toward them but rather use them in Châ—istian sobriety wiâ—h an heart lifâ—ed up unto God and admire his infinite goodness and sweetnâ—ss whereof thou â—astest some drop in these creatures Are worldly riches things to be desirâ—d in thine opinion All the â—iches in the Woâ—ld came out of the infinite 〈◊〉 and sto â—â—house of his All-â—â—fficieâ—cy or Sâ—lf-sâ—fficiency Therefore if thou wilt be rich covet him and long and labour to pâ—ssâ—ss and enjoy Him for thy poâ—tion and so thy Riches shall be more than all the golden Mines in the World can puâ—chase Knâ—w this that as these riches are nothing without Him so they are as good as nothing if you have them without Him and that how rich so ever you seem to be in these â—utwaâ—d things yet you are poor and miserable except you be rich in God if thou hast not Him thou hast nothing for all things are nothing without Him learn to esteem of God above all Riches Children Fâ—iâ—nds and to account all things as nothing in comparison of Him as the Psalmist did Whom have I in Heaven but thee and there is none upon Earth that I desire in comparison of thee Psal. 73.25 It is good for me to dâ—aw neer to God he is my portion for ever Let thy love to other things be cold in comparison of thine affection unto Him let thy Soul be carried with winged dâ—sires after Him oh that I might enjoy Him more fully who brought all things out of nothing who is the fulness of all sweetnâ—ss and happiness Oh that I could enjoy Him and that he would be mine and I might be His that I might live in His bosome and walk in the Light of his countâ—nance For as God did bring all things out of nothing immediately the things so brought forth were most pure and good and excellent
last thing is a consequent of Gods Image in both which was that their nakedness was without shame the cause whereof was because they were free from sin Thus much for the opening of these things I now proceed to application CHAP VIII Use 1. THis condemneth the folly of those that use to say that women have no souls which though it be a most sottish speech yet no Opinion is so sottish which hath not some to embrace it Howsoever though men think not so but speak it many times in an idle jesting humour yet is it worthy of reproof in publique both because it is to be reckoned among those idle words for which the speaker must give account at the day of Judgment and also because it is a notorious lie and falshood which no Christian tongue should utter in jest or earnest And that which the Apostle speaks in another case may be applied to this That evil words corrupt good manners But if it were worthy of a confutation it were easily shewed that the blessed Virgin began her song of praise thus My soul doth magnifie the Lord c. It is said that Lydia another woman had her heart or soul opened to attend to the word of God It is said that the Woman whose Daughter had a Devil had a great Faith which is always seated in the soul. It is said that the woman who washed our Saviours feet with tears had many sins forgiven her but without a soul she could not have sinned nor have received forgiveness of sins But some that will take upon them to carp at Sermons or Catechisms though themselves have need to be catechized will say it is an idle thing to speak of this let their wisedomes know then that in mine own experience I have found such as could not tell whether Christ were God or man or an Angel c. Therefore there is need that the plainest things should be taught and that they which know them should also know some arguments whereby to stop profane cavilling mouths but Moses tells us that both male and female were made after the image of God and therefore both the one and the other had an immortal Soul both were made Rulers over the Creatures 2. This sheweth God's tender care over man he would not suffer him to want that which was good for him thus tender is his love when sin maketh no breach This should therefore teach Thee O man to lament thy sins and the sins of the land when any evil befalleth thee or the land Hadst not thou wronged him by thy sins as Adam then had not he would have been as tender over Thee as over Him Had it not been for sin the Lord would have said It is not good for man to be punished with famine and scarcity I will provide him food convenient for him It is not good for man to be sick I will continue health unto him It is not good for him to be made a Slave or a Prisoner whom I have made Lord of the other creatures I will give him liberty It is not good to bring him under any affliction I will keep him free from sorrow It is not good that he should die I will give him immortality Thus would the Lord have dealt with man had not sin confounded that happy peace between God and man complain not then so much of thy affliction as it is a cross to thee as of thy sin which is a cross to God and which hath moved him to bring the cross of affliction upon Thee 3. In that woman was made to be an Help meet for man at her creation and at the first appointment of marriage this sheweth that So far as she is an hinderance to him or neglecteth to help him So far she erreth from the right end of marriage As she is an hinderance to him in Spiritual things and a means either to draw him from God or to cool his Zeal for Gods glory to lessen his care for his service or to make him more backward in good duâ—ies or to discourage him from a sincere constant course of obedience so far doth she grievously cross the very rules the true end and original institution of marriage Again so far as she helpeth him forward in these things as she provokeâ—h him to grow in grace and to be more and more fruitful in good works so far she sheweth her self to be a wife even a wife of Gods making an help meet for man for indeed she is no farther a wife then she is an helper Again So far as by her wilfulness negligence or wastful riot she impaireth his estate So far she faileth of those accomplishments that should go to the making up of a wife And so far as by moderate care diligence and discretion she furthereth him this way so far she approveth her self to be a true wife that is an help meet for him So it is in regard of his true comfort and contentment every way sc. of his credit c. Therefore wives should labour to be Wives that is helps in every respect for although infirmities sithence the fall wil not permit them to be perfectly helpful in the highest degree yet should they labour to do their best in every several kind wherein they ought to be helpful 4. The neerness of the marriage-bond which is shewed by the original of the woman taken out of Man and the law of marriage enacted by God whereby they are become one flesh should move them both to knit their hearts in most intire and mutual love accounting each other and affecting each other as a part of him or her self 5. This condemneth the pride of the whore of Babylon which accounteth the state of marriage polluted and thinketh her shavelings too good and holy to enter into that order which yet the Lord thought a fit and helpful estate for Adam in his first estate when the image of God shined bâ—ightly and perfectly in his Soul without all spot of lust or stain of corruption 6. In that nakedness it self was not shameful until naked Man and woman became sinfull this should make us not so much ashamed of any thing as of sin no meanness of condition no defects or deformities no reproaches of lving and idle Tongues should make us so ashamed as any sin against God for shame is as proper unto sin as the shadow to the Body and we may call shame the shadow of sin For as there is no shadow without some light yet the shadow cometh not from the light but from the Body So shame doth not follow sin without some light to discover it yet the shame cometh not from the light but from sin there must be either the light of the Word or of Conscience or nature c to discover sin before the shame of it which is its shadow will appear and therefore men that are wholly in darkness and blindness and come not to the light they go on without sense of the shame of
it was perfect in its kind and therefore he had so much knowledge of his excellency as was sufficient to make him admire him love him magnify him above all things and so much as was sufficient cleerly to direct him in any duty which by the first Covenant and Law of his Creation he owed unto him so that as God knew himself so Man had a cleer knowledge of God and therein did bear his Image Then had he also a perfect knowledge of the Creatures sc. of Himself and Others Himself he knew both soul and body and well understood the nature and vertue of each faculty in the one and the temper and use of each member or parts in the other And this appeareth by the knowledge which he had of the Woman at the first sight This is bone of my bone and flesh of my flesh she shall be called Woman because she was taken out of Man He had a perfect knowledge of all the other Creatures here below he knew the Trees of the Gardens the Herbs Grass and all sorts of Plants and the natural vertues and properties that were in them he knew the Beasts of the Field the Fowls of the Ayr and Fishes of the Sea and so Adam gave fit and proper names to all Birds and Beasts so I doubt not but he knew the nature and several kinds of all Minerals mettals precious Stones c. together with the course and motions of the Heavens Sun Moon and Sâ—ars Thus did the understanding which is the eye of Mans soul represent the infinite knowledg of God and bear its Image And those things which we call now hidden qualities in the Creatures were not hidden from him and are now covered from us not in regard of their own natures but in respect of our blindness contrary to that light which was natural to us in the Creation But all this while Man had no knowledge of evil he knew not what ignorance or error meant he knew not what a stubborn will an hard heart a polluted conscience was he had no knowledge of the nature of diseases nor of their remedies no nor of the cure of sin nor of the washing away of its guilt and pollution Therefore the promise of this new kind of knowledge made by Sathan caused the Womans Ear to itch and her Heart to long as imagining her self capable of some higher perfection which God had not given her for this knowledge concerned not that estate of Man or did it make for his happiness SECT 2. II. HIs will was perfectly bent to obey and cleave unto his Creator whom he knew to be infinitely more excellent than all the Creatures and from whom he saw he had received all the good and happiness which he enjoyed he was fully resolved never to forsake him knowing there was none in Heaven or Earth to be regarded in comparison of him in every affection of his heart and soul he did carry a lively Image of his Maker He loved God most intirely whom he saw to be the greatest good beyond comparison and he loved whatsoever was agreeable unto God and herein he did resemble God who loveth himself with a most perfect love and loveth whatsoever is agreeable to himself he perfectly hated whatsoever was contrary to God all manner of sin and transgression as the Lord also hateth it If he had any actual desire it was most holy but I see not what he could actually desire in that estate unless it were the continuance of that happiness which he had and that neer communion with his God for he was full already and had as much joy holiness and happiness as he was capable of so that his desire of good was not to have it increased but only to have it continued to him but he had not the least desire of any evil his Ioy was wholly in God who was his happiness and in whom he found most sweet and full contentment He had no matter of grief within or without him nothing that should lessen his joy or imbitter his comfort sin which is the fountain of sorrow was not then found in the World As for sorrow he had none actually stirring in him though an ability he had which afterward he had much cause to employ His trust and confidence was in God and he believed that which he revealed to him So long as he stood firm he believed that threatning In the Day that thou eatest thereof thou shalt die the Death And when Sathan by his lying suggestion brought him from his stedfast belief of this Truth then his Feet were more than almost gone his steps had more than well-nigh slipped But while he remained in his state of Creation he believed without doubting yet had he not actually faith in Christ as a Redeemer which is that grace whereby the Elect in this new Covenant of the Gospel are saved for being free from sin he needed not a Redeemer to satisfy for his guilt by his Death yet I doubt not but that he had an ability to believe whatsoever God should reveal unto him and so to have believed this truth if it had been revealed Aâ— for fear he was free from all slavish fears of vengeance or misery perfect love casting out all such kind of fear Yet I am perswaded that he could not want an holy humble reverence and submissive respect unto his Maker Courage he had in perfection not fearing all the World whiles he knew that God was with him As for Desperation it was far from the height of his happiness who was not subject to the least distrust An holy anger a divine flame of zeal for his beloved Creators glory I cannot think was wanting in him inasmuch as the very Angels are called Seraphims or Fiery Spirits Thus brightly did the Image of God shine in the Face of Mans Soul at his first Creation and though he were infinitely unequal to him he had not any spot of sin or impurity in him to make him uâ—like or contrary to him that made him God made Man upright saith the wise Man Eccles. 7.29 and so he made him like himself SECT 3. 3. BUt besides these excellencies he did also otherwise resemble his Creator and that is the second thing the inferiour part of Gods Image in Man and that in two sorts of things 1. In things belonging to the Body it self 2. In things without his Body 1. Of the things belonging to the Body you have heard before when I spake of the Creation of the Body sc. the beauty and excellent temper of the Body for though the Lord hath no Body being an infinite and most glorious Beeing yet these things as they were excellencies and things that made somewhat for the happiness of Man they were in some sort resemblances of the divine glory and excellency of God To these I may add also Immortality for the Body also was by the goodness of its Maker free from Death had not Sin made a forfeiture of his life
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.