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
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
make us admire his infinite power in curbing them his infinite-goodness in preserving us 4. Consider of what use many of these creatures are to us especially those which are most common among us What supply of Milk do the Kine afford us what Fleeces of Wool do the Sheep yeild us what store of strong wholesome and pleasant nourishment do their bodies yeild us and what labour is bestowed about these when we have eaten of these and are full when we are cloathed by these and are warm then should we take heed lest we forget God of whom we have received all 5. Among other things we should observe the Lords goodness in giving us divers of these creatures to do our work to carry our burthens to bear our selves What benefits do we daily receive by the labour of the Oxe plowing our ground and doing us necessary services many ways How serviceable is the Horse unto us both for speed and ease carrying us from place to place wonderful is the goodness of God in making these creatures far stronger than our selves to yeild to us not using their strength to resist us but to do us service Therefore we should not at any time use any of these creatures but that we should be moved to lift up thankful hearts to God for this mercy which we would think worthy of much admiration if they were not so common among us but on the other side we should think the more we have of them the more thankfulness we owe to God for them 6. Consider that as a man hath in him the senses of a Beast and somthing more excellent as Reason and Understanding so a Christian hath Nature in him and somthing above Nature even the Spirit of Regeneration And as some Beasts have some things in them wherein they excel man as the Lion in strength the Horse in swiftness c. yet the meanest man is naturally more excellent than the most excellent among the Beasts so though the children of this world do in some thiâ—gs outstrip the children of light as many times in beauty strength wit outward carriage policy civil deportment c. yet the meanest true Christian is more excellent than his best carnal neighbour in regard of the Image of God restored to him 7. Again seeing the Beasts have those pleasures whereof the senses are capable this should perswade us that these are not the most excellent delights but that there are purer higher more heavenly delights which suit better with an intellectual immortal soul and this should teach us to bewail our brutish affections which carry us so strongly after sensual delights of the eye the ear the taste c. as if we had no better souls than the Beasts Solomon saith The spirit of a beast goeth downward and the spirit of a man goeth â—pward Eccles. 3.21 So it should be in our affections our souls should go upward reaching toward the things above and not go down-ward enthralling themselves to these sensual things here below like the spirits of the Beasts 8. As the Beasts do bear our burthens so should we willingly bear those burthens and do those services which God requireth How wouldest thou rage if thy Beast should continually fling and cast thee and those things which thou layest upon it and are not we herein worse than Beasts that perish when with froward spirits we fling and kick at the Lords commandements and do not willingly and obediently submit unto them Of the Creation of Man CHAP. I. Gen. 1.27 So God Created man in his own Image in the Image of God Created he Him Male and Female Created he them SECT 1. THe rest of the Creatures being made the supream Lord of heaven and earth was pleased to make Man after his own Image to be his Deputy here on earth and under him a Lord of the other creatures which being a principal work requiring special attention the holy Ghost setteth down the consultation of the Trinity about it and sheweth us how it was accordingly performed in these words where you may take notice of three things which you may take as so many several points of doctrine I. That God created Man II. That God created both Sexes Man and Woman Male and Female III. That God made man in his own Image For the first that God Created Man this is that kind of creature as we have said partly visible partly invisible and so his Creation is to be considered according to his several parts first then consider the creation of mans body and then of his soul. The Creation of mans body is but briefly laid down Gen. 2.7 And the Lord God formed man of the dust of the ground that is his body where though the dust of the ground be mentioned yet I conceive that the matter of mans body was tempered with the other elements although the earth was that which bare the greatest bulk and made up the greatest part of the substance in the body Now to set forth the excellency of the Creatour it may not be amiss briefly to consider of the notable workmanship of mans body whereof the Psalmist speaketh Psal. 139.14 15 c. and in it may be considered The general frame The particular parts 1. In the general frame is to be observed a notable and excellent temper of body consistinâ—â—f divers humours admirably composed and mixed together and fitted so as to be a serviceable Instrument of the soul this was in full perfection when God made it for we musâ— not judge of it according to those distempers whereunto the body now is subject yet now in some tempers above others there is some degree of evenness which giveth us a shadow of that exactness that was at the first But in that state of â—reation there was not the least defect nor disorder in the temper of the body nothing which a man could have wished to have been otherwise than it was the constitution and complexion of the body and so the colour and appearance of it was perfect and exact For as every thing wâ—s good in its kind so man especially had his due natural perfection every way 2. As there was this perfect temper and so an excellent constitution so there was a just and due proportion the whole body had its just stature and every part its due measure it was exactly shaped and framed nothing wanting nothing exceeding nothing beyond nothing short of the due size And this exactness both of temper and proportion made up the perfect beauty and comliness which God gave to the body of man in his Creation 3. In the general frame also we may consider the upright and erected posture of mans body in which regard he was permitted to look up to heaven and an excellent Majesty was given him as a Lord and Ruler over the other Creatures who were made to bow down their back in subjection unto him and by the very stooping of their body to do him homage and acknowledge his dominion
should learn to bless God for every faculty of our souls we are too unthankful for all sorts of mercies but yet more apt to give thanks at least outwardly for things without us than for those more excellent things within us Thus many a one saith I thank God for health for meat and drink c. that never not so much as in words doth give him thanks for his soul and the several faculties of it How seldome hath God any praise for our understandings our judgments our memories our reason wills and affections how lame would our souls be without the will and affections how blind without reason memory or understanding yet how unthankful are we to him that made them we should râ—ckon these among the chiefest of Gods blessings next to the sanctifying graces of Gods spirit and accordingly shew our thankfulness for them to his glory SECT 2. II. IN as much as the Soul is more excellent by its Creation than the Body this sheweth that our care should be greater for the soul than for the body Nature it self might teach even a natural man to be more careful of the natural good of the soul than of the body which yet is contrary to the practice of man You will say the Natural man perceiveth not the things of the spirit neither can he discern them because they are spiritually discerned But I speak now of such natural good things as tend to the enriching and perfecting of the soul and mind of man namely such knowledg in Arts and Sciences as concerneth the things of this life How many do preferre the things of the body above these But the principal thing is that which concerneth the spiritual happiness heavenly perfection of the soul. These things which are the most excellent endowments of the most excellent part of man are less regarded and sought for than those that are the meanest appurtenances of the body which is the meanest part The least saving grace being a thing belonging to the perfection of the soul is worth more than the whole body which without the soul is but a dead lump of earth Can a Maid forget her ornament oâ— a Bride her attire yet my people have forgotten me days without number saith the Lord Ier. 2.32 what a shameful indignity is this to the Majesty of God when ornaments of the body toyes head-tyres or the like serving to dress up an earthly carkass shalâ— be better remembred than God himself yea shall be remembred when he is forgotten Thus every thing belonging to the body is thought of but the soul is forgotten the eye must be pleased the ear must be tickled the palate must be delighted great ado must be made for back and belly but where is the care for the soul we can starve that yet never feel any hunger we can let it pine away yet never complain of weakness we can suffer mortal diseases most dangerous corruptions to grow upon our souls and never see our need of spiritual physick How many a soul is swollen with pride and over-grown with vile affections and yet no care is taken of it but it is let alone as if all were well yea what deadly wounds do men daily give to their consciences by swearing lying drunkenness by unjust and indirect dealings with others yet all this is esteemed as nothing no care is used to have it cured nay he that shall desire to cure it or perswade them from these desperate courses tending to the destruction of their souls shall be hated as an enemy Our very creation should make us ashamed of this folly that all the care is taken for the body framed out of the dust and the soul is utterly neglected which the Lord himself breathed into the body Fâ—ar not them saith our Saviour Mat. 10.28 which after they have killed the body can do no more but fear bim which can cast the body and soul into hell-fire Yet he that shall follow our Saviours counsel in this shall be thought to be a fool by many men he that will rather suffer harm in his body or loss in his goods and such things as concern the body than hazard his soul upon any sin which is death to the soul is thought to do it in simplicity for want of wit whereas even reason might teach us that the soul is a thousand times better than the body and the misery of the soul incomparably beyond the punishments that can befall the body in this life Let us then labour to prevent the everlasting destruction of the soul and fear it more than a thousand deaths of the body if it could possibly endure so many Think that a precious thing that weigheth more than the whole earth in the ballance of the sanctuary and the judgment of Christ. What shall it profit a man to gain the whole world and lose his own soul Oh learn to prize thy soul a precious Creature and immortal Spirit and make it appear thou makest more reckoning of it than of thy body thy body is but a small piece of earth but the whole earth is not able to bring forth or yeild matter for one soul which is of an higher nature SECT 3. III. THis should teach us also that the greatest good which one man can do for another is that which is done for his soul. The feeding cloathing and refreshing of anothers body is a good work if rightly performed but the good which is done to the soul is a better work as the soul is better than the body This therefore should reform a gross folly among us whereby it is conceived that there is no good work in a manner besides that which is done to the body It is true that he who hath this worlds good and yet doth no good in this kind doth not truly perform any other good work but yet this on the otherside is a gross errour to conceive that the best thing that a man can do is to help the outward man and that the doing of this is enough to excuse him from doing good to the souls of others This is a gross carnal conceit it is as much as to affirm that the body is better than the soul earth than heaven mortality more excellent than immortality and a lump of flesh more worth than a spiritual being Now men are so far from esteeming that best which is done for the good of the soul that they account those admonitions and reproofs which are tendered to them for this purpose the greatest signs of ill-will that any man can shew to others no man is accounted a worse neighbour than he that will seek to pluck mens souls as brands out of the fire of Gods wrath by shewing them the danger of their sins If men want for the body what outcrys are there made against the hardness of others hearts men are so hard-hearted now a days that they will not give a poor man a bit of bread they will see him starve first and somtimes
Creation I have chosen the first Words of Holy Scripture as a ground of my Discourse which in brief containeth in it the Story of the Creation In the Words we may take occasion to consider 1. When all things were made In the beginning of time 2. Who made them God 3. The matter whereof they were made Nothing 4. The Forme or Order of the Creation A comely and orderly disposing of the Creatures the Heaven being placed above the Earth in the highesâ— rank the Earth being seatâ—d under it 5. The end for which God did create them 6. The effect or thingâ— created I. When viz. In the beginning of Time God is Eternal before all 〈◊〉 wiâ—hout all beginning enjoying Himself in infinite All-sufficiency of blessedness and perfection Now before the Creation there could be no time there being nothing but God himself the eternal Iehovah who is not subject to the measure of Time but Time began with the Creation it being the duration or continuance of the Creature so that the beginning of the Creation was the beginning of Time Now as we may consider the Creation confâ—sâ—â—ly before there was a distinction of Creatures so also may we consider time it sâ—lf It is said Verse 2. The Eaâ—th was withâ—ut Form and â—â—id and darkness was upon the face of the deep c. So that â—iâ—st there was Created one huge deep confused Mass as a common matâ—er out of which all things at least all bâ—dily substances were afterwards distinctly created So also in the beginning of this confused lump of Creatures there was a beginning of Time but so that Time was in a sort confused too like thâ—t which was created to which it was coexistent But as the distinction of Creatures began so did the distinction of Time so the Light being the fiâ—st distinct Creature made the first distinct Day or measure of Time God said let there be Light c. Verse 3 4. And presently it is said Verse 5. The Evening and the Morning were the first Day So that in both respects it may be said that the Creation was in the beginning of Timâ— In the beginning of Time confused and not distinctly measured was the Creation of that confused Mass and lump of things not distinctly ordered In the beginning of Time distinctly measured viz. on the first Day of Time was the beginning of the distinct and orderly Creation of things the Light which was the first distinct Creature and the first Day of Time beginning together So we have it Hebr. 1.10 Thou Lord in the beginning hast laid the Foundation of the Earth II. Who made all things The Text saith God Here two things are to be considered 1 The Persons in the God-head which did Create 2. The manner of working 1. For the fiâ—st we must note that all the Persons in the Holy Trinity did create there is no doubt of the Father who as he is the first Person in order of subsisting so is he always the first in order of working The second Person is plainly mentioned Ioh. 1.1 In the begiâ—ning was the Word c. By him all things were made and without him nothing was made that was made Verse 3. Of the Holy Ghost Moses speaketh in the second Verse of this first Chapter of Genesis And the spirit of God moved upon the Waters or hovered and sate upon them as a Bird upon her Egges by his divine vertue framing the several distinct Creatures out of the common Mass as she by her natural warmth bringeth forth her young ones after her kind with all the distinct parts of their bodies out of the shapeless lump of matter in the Egge according to this sense do the best Expositors take that metaphor so saith the Psalmist in Psal. 104.30 Thou sendest forth thy spirit they are created So that the Father createth by the Son through the vertue of the Holy Ghost And therefore albeit we use to call God the Father the Maker of Heaven and Earth as is expressed in our Creed yet must we not exclude the Son and the Holy Ghost although the Father be first in order of working Thus you see that God made all things as Solomon saith Proverbs 16.4 2. Now we must consider in what manner all things were thus wrought by him 1. Voluntarily of his own free will 2. Without the help or use of any Instruments The Psalmist saith Whatsoever the Lord pleased that did he in Heaven and in Earth in the Seas and all deep places Psal. 135.6 Now we see the more excellent any Creature is the more free in its works The Trees and Plants grow up without all liberty by a natural necessity having no sense of that which they do and without any freedome of choice or voluntary manner of doing The sensible creatures Beasts Birds c. As they are of a more excellent nature than the former so they have some shadow of liberty doing that which is pleasing to them and refusing things distastfull yet this is no true and perfect liberty because they have not the light of reason to guide them to liberty or freedome of will in choosing things or refusing But Man at his Creation and the blessed Angels that kepâ— their first estate have a perfect liberty in their kinds though subordinate to him that gave it yet voâ—untarily choosing or refusing according to the Light of their understandings Now then it must needs fâ—llow that God who is infinite perfection is perfectly and absolutely free in all his works and so in this work of Creation he cannot be imagined to have any to command him he being the supream Commander and absolute Soveraign over all he cannot be conceived to have any need of any thing created and by it to be compelled to make them as some are constrained to work for need who otherwise would be idle sith he is infinitely and absolutely All-sufficient to whose eternal happiness and perfection nothing can be added no not by ten thousand Worlds And as he made all things voluntarily so likewise without the use or help of any Instruments only by his immediate Word So you see all â—long in this Chapter He said let there be light and there was light c. So Psalm 148.5 He commanded and they mere created So that by his spirit the eternal Word he made the World without the use or help of any Instrumenâ—s III. Of what matter they were made Of nothing In all the artificial works of Men we look to the stuff or matter out of which they were made but here was none God made all things meerly of nothing there was no matter preceding his work It is true there was a common rude unwrought lump of things before the distinct and orderly Creation of things out of which distinct and several Creatures were framed but this also was created by God so that originally all things were created of nothing Iob. 1.3 All things were made by â—im And therefore that thing out of which all other things
paâ—ticular are brought â—â—rth fâ—om time to â—â—me by his Mighty Pâ—wer who 〈…〉 Day worketh all â—â—ings accâ—â—diâ—g â—o the câ—â—nsâ—l oâ— his own will 〈◊〉 yet thâ—â—e are many Inâ—trâ—â—â—ntâ— used to bring fâ—rth these the old to bâ—iâ—g â—oâ—th the young c. and tâ—ough â—he kinds of Creatures remaâ—n which God himâ—â—lf made yet the pâ—â—ticular Males and Females â—â—de 〈◊〉 beginning are lâ—ng since exâ—ing 〈◊〉 anâ—â—thers by many succâ—ssions are 〈…〉 many Ages in their stâ—ad But thâ—se 〈◊〉 are the very same witâ—ouâ— succâ—ssiâ—n tâ—â—â—efore the Heavâ—ns in spâ—cial man 〈◊〉 do sâ—t 〈◊〉 the glory of God the Sun and the Moon which God hath ordained are in a special manner to be hâ—â—ded that we may sâ—riously câ—nsider of the Lord whose immediate workmâ—nship they are If you câ—n once learn to see God in his Creatures as â—he Apostle direcâ—eth us Rom 1.20 where he saith The invisible things of God from the Câ—â—ation of the World are cleerly seen c. Thou maist then see him Dayly round about thee Thou canst not set thy Foot upon the ground but thou maist remember that thou treadest upon the Lords workmanship and that thou couldest not stir a Foot but that he hath made this ground to bear thee and given thee leave to walk upon it When thou seest the beautiful face of the Earth and the Fruits and Plants which it yieldeth thou seest abundant variety of the Lords Creatures and art taught if thou wilt learn to remember him by whom all of them were created Thou must think thou hearest Him in the noise of strong and mighty winds in hideous claps of thunder that thou discernest Him in the Clouds in the showers â—f Rain in the Hail Snow Ice and Hoar-frost in the Spring Summer Harvest Winter in all thâ— seasons of the Yeaâ— yea in tâ—e very Day and Night for Day unto Day and Night unto Night teach knowlâ—dge Time it self and the continuance of it are his woâ—k Look upon thy self every part â—very membâ—r of thee thy Brâ—ath in thy Nostrils the spiritual substance of thy Soul with all its excellent facultiâ—s thy reason when thou usest it thy Memory which preserveth unto thee the knowledge of things gone and past thine Eyes thine Eares c. which let in things like Windows into â—hy mind These and multitudes of oâ—her things which thou beaâ—est every Day about thee should make thee thâ—nk with much admiration of thy God that made thee and all that is within thee How canst thou look away from God How canst thou turn off the eyes of thy mind fâ—om bâ—holding Him if thou dost indeed discern Him in his works Canst thou see any thing that is and not see as it weâ—e the priâ—t of his Hâ—nd upon it We should not be so foâ—getfull of God if we did make use of this point that he is the Creator of all things Ye look upon the Creature and no farthâ—r as if it had mâ—de it self and had no Câ—eaâ—or to frame it nay so strange is our earthliness and sâ—nsâ—ality that we foâ—get God by looking so much upon the Creatures our plenty of the Creatures maketh us to forget him our dealings about the Creatuâ—es do put the Creator out of our thoughts whereas there is never a Creature in the World but it doth in its kind effectually call upon us to remember it and our Creator Yea the minding of our selves so much inordinate self-love and too much carnal respect had to our selves maketh us to forget our Maker whereas our selves as I have said should in special manner make us mindfull of Him that made us Consider thâ—s ye that foâ—get God and either remember him â—ffâ—ctually by his works or else be sure his Creatures shall bear witness against thee and condemn thee for thy forgetfulness CHAP. III. Use 3. AS the Creatures should make us remember God sâ— should they make us admire and glorify Him This wonderful work viz. the whole World and all the Creatures in it should move us to esteem him wonderfull even beyond astonishment We cannot be sufficiently amazed at his excellent greatness manifested in his wonderful works 1 Kings 10.4 5 6. When the Qâ—een of Sâ—â—ha had seen all Solomon's wisdome and thâ— House that he had built and the Meat of his Table and the sitting of his Servants and the attendance of his Minâ—sters and their Apparâ—l and his Cup-bearers and his ascent by whâ—ch he went up into the House of the Lord Tâ—ere was no moâ—e Spirit in Her These things in this variety laid together did astonâ—sh Her for a time and She was as one amazed as if She had been left without a Soul But alas what was all Solomon's glory unto the Excellency of God his glory and greatness shining in tâ—e Creation not so much as a Gloâ—-worm is to the Sun Our Saviour hath pâ—â—ferred he beauty of a Lilly one of the least of Gods Creatures b fore the riâ—hâ—st Râ—bes that ever Solomon wore in his grâ—atest gloâ—y If Solomon's wisdome were so admirable unto Her how wonderful should the infinite wisdome of God appear to be unto us as it shineth in the excellent composition of the whole Creation If Solomon's House did so dazle Her Eyes with its stateliness greatness and magnificence how should we with much admiration look upon this goodly frame of Heaven and Earth which the Lord by his meer Word brought out of nothing to which the House of Solomon was no more than a poor Cottage If the consideration of divers things together orderly disposed and fitted did thus overcome Her spirit how should the exact order and plasing of numberless Creatures of divers kinds their several natures tempers qualities vertues enclinations some of them great some lesser raâ—ish us some of them giving support unto the â—est some contained within the rest some moving about with restless motion as the Hâ—avenâ— and in them the Sun Moon and Stars tuâ—ning abâ—out with â—hem the Wheel of Time câ—rrying abâ—uâ— with them Days Weeks Moneths Yeaâ—s Ages altering Times and Seasons raising the Earth to Life again in the Spring and renewing its Face with youâ—h and beauty ripening the Fruits of the Eaâ—â—h in Summer scorching our Bodies wiâ—h heat and even making us forget the cold breath of Winter then striâ—ping the World of thiâ— hâ—lf Years clothing at the fâ—ll of the Leaf or Autumn and soon afâ—er leaving it for dead in the benummed Winter until it obtain another râ—surrection as it were at the Spring This is the course of the Hâ—â—vens and these their effâ—ct 〈◊〉 â—gâ—inâ— look on the Earth holding 〈…〉 â—nd not stâ—â—riâ—g from its place eve◠〈◊〉 it Câ—eation See some 〈◊〉 of 〈◊〉 bigâ—â—ss yet neitheâ— stiâ—ring nor growing as Rocks 〈◊〉 Mâ—untains Some gâ—owing but not moving from their â—laces as Tâ—â—es and other Plants of â—he Earth some growing and stirâ—ing to and fro some creeping others going and running sâ—me swimming otheâ—s â—lâ—ing some of wonderful strength and swiftness some weaker â—nd slow in their motions
Consider tâ—e unspeakabâ—e multitude of them even bâ—yond all imâ—gination no Man on Earth being able to number all the several kinds of Creatuâ—es muâ—h lâ—ss the particulars of those kinds And then if there were not mâ—ch dulness in our spirits and want of apprehâ—nsiâ—n there would be as it were no spirit in uâ— the powers of our Souls would even bâ— swallowed up with admiration and we should with feeling hearts express our astonished thoughts and cry out with the Psalmist O Lord our God how wonderfull is thy Name in all the Woâ—ld Psal. 8.1 In some one of the least Creatures the Lord is to be seen in admirable Workmanship how much more in the whole â—reatâ—on especially considering how it is brought out of nothing in which respect the least Worm is a witness of his Omnipotency beyond exception and therefore we must take time for Meditation on the Creatures that we may set forth the praise and glory of the Creator and as the Psalmist saith May talk of all his wondrous works That the Heavens may move us to declare the glory of God and the Firmament may provoke us and prevail with us to set forth his Handywoâ—k CHAP. IV. Use 4. AS we should admire and bless the Lord for the whole Creation so in special for any Creatuâ—es by which we receive any benefit Remember whatsoever hath any Beeing in the World whereby thou receivâ—st any comfort in any kind it is part of his Creation it is one of those things which he brought out of nothing A due consideration of this would be an excellent means to lead our minds unto thankfulness and to make â—s both love and praise the Lord at whose hand we receive it If we could but deal seriously there is not the least thing that sâ—rveth to cover our nakâ—dnâ—ss or to keep off the cold in Winter not the least refrâ—shment to a drop of Dâ—ink or a cruâ— of Bread which we take into our Boâ—ies not one draught of the Ayr which we suck in at any time not Fire or Waâ—er which are so usâ—ful to us but that every onâ— at any time whâ—n we partake of the benefit of them should be a motive unto thankfulness Once this and that was meerly nothing but God gave it Beeing and these and these qualities whereby it might do me good yea the Lord to whom his works are all known in all Eternity did shew his Almighty Power in bringing these things out of nothing for this veâ—y puâ—pose that it might do me good and supply my wants In specialâ— the Light which is â—o common a blessing how excellent is it in its nature how needfull and useful unto us how should we glorify the Lord for the use of this mercy every Day that when the Earth was without form and void and darkness was upon the face of the deep the Lord by his Almighty Word did bring forth this glorious Creature whereby we have the use of that most excellent sense of seeing which otherwise could not be useful to us yea whereby the Lord in a notable manner sheweth forth his glory so that He that is not blind may from this Creature especially learn to see him that is Invisible Yea God himself hath pleased to câ—ll himself by the name of this Creature God is Light So brightly doth his glory shine in this work of wonder What plentiful matter of thanksgiving doth all the world offer us if we could take it yea we cannot look about us but we see that which should enlarge our hearts and open our Mouths for the praises of the Almighty Maker of Heaven and Earth all our lives should be a course of thankfulness and as all the Lords works do give us occasion of thankfâ—lness so all our actions should be works wherein our thankfulness should be expressed for the works of God CHAP. V. Use 5. THis should keep us from abusing the least of the Creatures as we fear to become guilty of defacing the Lords own Workmanship and in this regard we should not dare to shew our selves cruel to our very Beasts which we use in our service either to carry our Bodies or to do our work The Righteous is merciful to his Beast but their mercies are cruel who carry merciless hearts towarâ— the poor Creatures We must always remember that the Lord who made them hath more right unto them than we can have our right being wholly derived from him and therefore we must usurp no farther upon them than he alloweth us which is moderately and mercifully to use them not cruelly without mercy to abuse them And therefore the withholding of due and necessary food from the Beast or over-burdening it beyond measure is a dishonour offered to its Creator And as these Beasts of service must not be abused bâ—cause they are the Creatures of God so neither may we in sport torment the poor Creature that crawleth upon the Earth If I should name some practices among us of this nature perhaps some would think them too mean to be mentioned here But Christians must walk exactly and keep Gods commandments diligently or exceedingly as the Hebrew word in â—sal 119 4. noteth unto us and the poorest Creature that is is a part of Gâ—ds Workmanship and God may be dishonoured in it yea to abuse in sport â—hough it be as mean a Creature as a Flâ—â— c. is to take the Name of God in vain sith these works of His are such things by which as by a name he hath made himself known unto us the least Flie being an evidence of his Almighty Power So for those Creatures which we use for cloathing nourishment or other use we must take heed of all excessive abuse and so of taking the name of the Lord in vain Still remember that this is created of God and I must use it as a Creature of His. The Apostle against the sin of Fornication useth this speech Sâ—all I take the Members of Christ and make them the Members of an Harlot God forbid 1 Cor. 6.15 So may I say of the Creatures shall I take Meat and Drink the very Creatures and Workmanship of Gods own hand and make them Instruments of Satan and sin of Gluttony of Drunkenness means whereby to dishonour God and fight against Him that made them Shall I take Money and Cloaths Gods Creatures to shew forth my pride and my heart lifted up against God that made these and made me a poor naked Creature allowing me a â—obâ—r use of them to cover my shame not an excessive or fantastical abuse of them to satisfy and shew forth my pride and vanity God forbid So for Time which God made at the first in the beginning of the Creation we should especially take â—eed of abusing it and account it as a precious thing flâ—wing oâ—t of Gods Eternity too precious to be wasâ—fully mispent and abused If the ancient of Days hath ouâ— of his Eternity broâ—ght forth time and givâ—n us time continuing it to
according to their kinds but those that were brought forth since by the Creatures as His Instruments have degenerated and lost much of their first excellency So the sweeâ—ness and comfort that is to be had immediately from God in a spiritual communion with Him and in beholding by faith his loving countenance thâ—ough Jesus Christ is incomparably beyond all the sweetness which is instrumentally conveyed to us by the Creatures Therefore let our Souls long and labour to drink immediatly out of the Fountain to tast and see rather how good the Creator is than to glut our selves with a sensual sweetness of the Creature Oh the pure Waters of the Sanctuary which flow immediately from the presence of God into the souls of the faithful The Spouse in the Cantiâ—les saith The Name of Christ is like a precious oyntment poured forth full of fragrant sweeâ—ness and therefore she begins her Song of love thus Let him kiss me with the kisses of his Mouth She desireth immediate communion with him A Love-Letter wiâ—l not satisfy Her but his Mouth to her Mouth Himself by his blessed Spirit imparted and communicated to Her So tell a faithfull Soul longing after immediate communion with God here is wealâ—h honours pleasures c. His Answer will be What talk yee of this dross and dung of these shadows Away with these muddy trifles give me God himself and take from me all the World it is the Creator whom I love it is this All-sufficient God with whom the whole World is not worthy once to be compared Give me Him and take from me what you will CHAP. VIII Use 10. SEeing God made all things of nothing when being nothing they could deserve nothing at his hands and being made they could not help or profit him in any kind this should move us in imiâ—ation of his free goodness to do for those that cannot deserve any thing from us who are not likely to be able either to help or hurt us or to make us any requital The Loâ—d did this when no Law bound Him to his Creature but we are bound to do for our fellow Creatures by the Lâ—w and will of our Soveraign Creator It is great shame for us to grudge at this and hang back saying it is but cast away I shall have nothing for it God gave Beeing to that which was nothing and which could add nothing unto him but the most unable Man may possibly do us some good in some case or other and though he should be unable yet God is able and â—eady abundantly to râ—waâ—d uâ— whereas none could â—ecompense his woâ—k which he did in giving Beeing to the Creatuâ—es which were nothing yea all Men aâ—e of one and the sâ—me blood with our selves our bone and flesh of our Kinred issuing out of oâ—e stock as branches of one Roâ—t all the blood that runneth in the Vâ—ins of all Flâ—sh it stâ—eâ—med down from one Fountain even Adam â—ur common Father and therefore there is 〈◊〉 reason that we should one do for anoâ—heâ— But what kin was the infinite Iehovah unto meer nothing to emptiness it self what neerness was there between him and it that he should bestow so much upon it even the whole World none at all but rather an infinite distance between an infinite Beeing and meer nothing yet thus did the Lord give Beeing to nothing and made that to be which was nothing How then should we blush at our unnatural churlishness in this behalf and learn of God to do for them that cannot do for us â—or recompense that which we do for them that we may be like our great Creator and our Father which is in Heaven CHAP. I. Colos. 1.16 For by Him were all things Created that are in Heaven and that are in Earth visible and invisible c. SECT 1. HAving spoken of the Creation in general I come now to the Creatures in special which are as learned Zanch divideth them of three sorts 1. Visible 2. Invisible 3. Partly visible partly invisible Of the two former sorts the Text in hand speaketh and under them both includeth the third also which partaketh of both the other kinds but I have chosen his Text purposely for the first and second kinds intending upon a more peculiar Text to speak more largely of the third By the Creatures visible I mean all substances meet bodily though some of them cannot be seen as the Ayr and Spirits in sensible Creatures yet under visible these I comprehend by a Synecdoche because sensible and such as may be discerned by some sense or other By invisible I understand all Creatures meerly spiritual fâ—â—e from all bodily substance as the Angels By those partly visible partly invisible I understand Man-kind consisting of his Body which is a gross material substance and his soul which is of an intellectual and spiritual nature Of the first Moses writeth at large in the first Chapter of Genesis And therefore in the first place observing that God made all bodily creatures I will fetch the explication of this point out of the Holy Story the most ancient that ever was penned the Original Diary of the World and Chronicle of the Universe where first you have the Creation of the whole in the first Day and therein two things 1. Passive 2. Aâ—â—ve The passive substance was the huge unwrought Mass of things without any distinct form or shape not yet distinguished and digâ—sted into several kinds of Creatures not qualified with those several perfections of natural goodness which afterward the All 〈◊〉 Creator bâ—stowed upon its seâ—eral parts Moses tells us it was without form without any special or distinct form or shape and void like a ruinous confused heap void of beauty void of perfection void of such qualifications as should make it very good Again it was dark And darkness was This confused lump lay wrapped up in the thickest Mantle of utter darkness without any the least glimpse of light that can be imagined most dreadfull and hideous but that there was no Creature then made to be affâ—ighted by it This darkness was upon the â—ace of it or the superficies it was not only a dark Mass within but the very surface or out-side of it was void of all glimpse of light shining on it Again it was deep An â—â—ge Mass of wonderfull and extraordinary bigness which yielded stuff and materials for the framing all bodily substances afterwards except the Heavens if at least they are to be excepted as for my part I think they are and as I conceive the Text makes it cleer For In the beginning it is said that God made the Heaven and the Earth And the next words are And the Earth was without form c. So that by the Earth before I understand the rude Mass of things out of which was brought Earth Waters and other Creatures compounded of these and this Earth was distinguished from Heaven and as this Earth was without foâ—m so the Heaven was without
light at the first so that this I conceive at the first was made that huge Oâ—b or Sphear of Heaven without Sun Moon or Stars and together with it the common matter of all inferiour Bodies for first he saith the Heaven and Earth were made but he doth not say that the Heaven but the Earth only was without form and void And the Spirit of God moved upon the Waters Or hovered over this mixed Mass of Earth Waters as the Bird over her Egge by its divine vertue framing and shaâ—â—ng distinct and several sorts of Creatures out of this common lump On this first Day was the Light created as an active Instrument to distinguish Time and as I conceive so also to be used in bringing forth distinct and special Creatures by vertue of a quickning operative heat accompanying this Light This Light you see was before the Sun which was not created until the fourth Day And in probability this Light was fâ—xed and radicated in the Heavens and so shined here upon this confused heap of the Earth and Waters for had it been without a subject scattered abroad throughout the vast and void empty spaces between Heaven and Earth on every side where had the distinction been between Day and Night And therefore I conceive that this excellent Creature being seated in Heaven by the Father of Lights did shine upon half the Earth at once as now the Sun doth and so was caâ—ried about with the motion of the Heavens and made Day where it shone and left the Night there whence it removed so that whiles the Earth continued without form and had its face coveâ—ed with darkness there was the first Evening and when the Light was made and shown upon the Earth out of darkness there was the first Morning and this Evening and Morning were the first Day SECT 2. IN the second place is to be considered the distinction and division between the greatest parts of the Earth and Waters 1. The division of the upper parts of the Waters from the lower parts of the same which was by the Firmament or Body of the Ayr which God made between the upper and lower parts of the Water which I apprehend thus That although the Earth and Waters lay confused together in one heap yet the thinner parts of this lump coming neerer the nature of Water was raised to the upper part and that these muddy Waters lying in an huge heap above the grâ—sser and more earthy part the Spirit of God did penetraâ—e into them and bâ— his vertue rarily the middle part of this wateâ—y matter turning it into an huge spacious but much purer and thinner body of the Ayr which is called an Expansion or out-spread Covering wherâ—by a separation was made between the Wâ—terish matter compassing and hiding under it the whole Earth on every side and the upper parts of the Water which in Cloâ—ds and Exhâ—lations were drawn and raised up some higher some lower above some parts of this Ayr or Covering And this Firmament is called Heaven even the same spoken of elsewhere in Scripture The Heavens shâ—ll hear the Earth Hos. 2 21. That is the Ayr shall showre down fattâ—ning Showres upon the Earth and so we â—ead of The Fowles of Heaven that is of the Ayr As S. Paul also calleth the Heaven of the blâ—ssed Saints and Angels The third Heaven aâ—d â—o propâ—rtionably that which is the place of the Sun and Stars is the second and this of the Ayr here mentioned is the first Heaven and this Evening and Morning wherein this was doâ—e was the second Day though yet without a Sun 2. As there was a distinction of the upper and lower parts of the Waters so now of the Waters from the Earth the Waters â—hat encompassed wholly overwhelmed the Earth before being by the Word of God gâ—â—hâ—red togetâ—er aâ—d shut up in one plâ—ce and called Seas so that the dâ—y Lâ—nd whâ—â—h was alâ—ogether hidden before did now appeaâ— the wisdome of God thus provid ng for those Creatures which he puâ—poâ—ed to place upon the Earth Next to this was â—he furnishing the Earth with Plâ—nts Trees Herbs Grass c. which were the first Creatures that had life and that the first degree of life vâ—z Vegetation without senâ—e or motion from place to place yet endâ—ed with a seminal vertue enabling them to propagate their kinde and to bring forth an encrease And this was the work of the third Day when as yet the Sun was not created SECT 3. NOw follow the Ornaments of the chiâ—f part of this glorious Building 1. Of the Heaven on the Fourth Day 2. Of the Ayr and Waters on the Fiâ—th Day 3 Of the Earth on the Sixth Day Now the Lord having without Sun Moon or Stars given Light to the World three Days together doth by his All-mighty Word create Lights in the Heaven viz. the great Light of the Sun which should now henceforth become a Fountain of Ligâ—t both to other Stars and to the rest of the Woâ—ld by which the Day should be ruled and then a lâ—sser Light though in appearaâ—ce great to us at a neerer distance than other stâ—rs even the Moon to rule the Night so that now there should be some Light in the Night and not meâ—r Daâ—kness as in the three former Nights but either the Moon should shine with greater bâ—ightness on the Earth or aâ— least the Stars shâ—uld give some lesser Light in the absence of the Moon and even in the most cloudy Night should give some little abatement of utter Darkness But this was not all these glorious Bodies were to serve for Sâ—gnes and for Seasons and for Days and Years Wherein I. I embrace the Opinion of Parâ—â—s who acknowledgeth the Stars to have a thâ—â—e-fold kind of Signification Natural Civil Divine 1. Natural as they signify and fore-shew Rain and Drought Cold Heat Famine Plenty Eclipses c By their rising setting opposiâ—ion conjuâ—ction c. 2. Civil As they shew unto divers sorts of Men when is fit time for several employments viz. Pilots Fishermen Husbandmen Physicians c. 3 Divine So they many times foreshew the judgments of God â—o come as Wars Pestilences Conâ—lagâ—aâ—ions and fearfull alterations of States and Kingdomes II. As they are for Sigâ—es so likewise for Seasons The S n by his vaâ—iety â—f motion making the â—pring Sumâ—er Autâ—mn and Winter and the Moâ—n making nâ—w Monâ—tâ—s by her changes and revolutions III. They are likewise for Days and Yâ—ars the Light carried about bâ—fore made the Day but now the Sâ—n should measâ—re the Day from this fourth Day to the last Day the Day of Judgment by encâ—mpassing the Earth in twenty and four hours making a naâ—ural Day compleat and by a full revolution to the same point where it begun making a full Year IV. To give Light to the Earth without which all the Creatures would be in Darkness and with that Light to impart a câ—erishiâ—g heat and warmth without which the
God with the Psalmist Teach me O Lord open mine eyes c. and make no great account of the judgment of such in spiâ—iâ—uâ—l things who are worldly wise or learned but unsaâ—ctified Think rather that as no Spectacles can make that eye to see that is altogâ—ther blind so no help of humane leaâ—ning natural sharpness of wit c. can make that Man that is spiritually blind rightly and savingly to discern spiritual things If there be some light in the eye thoâ—gh but dim it may be helped and furthered by such outward means so if there be some light of the enlightening sanctifying spirit and â—he mind then thâ—se outward helps of secular Leaâ—â—ing Arts Tongues natural quickness of wit c. may be of great and excellent use and must not be despised 9. Again consider that as there is great difference in the cleerness of the light between such a Day when the Sun-beams are intercepted by a thick Mist or dark Cloud and then when it shineth brightly through a cleer Ayr so when the light of heavenly truths was dimmed by a thick mist of Iewish Ceremonies when a Cloud was in the most Holy Place even before the Oracle and Ark of Gods presence when the Vail was whole and not rent asunder the means of grace were not so cleer the mysteries of grace not so plainly unfolded by many degrees as now since our Saviours coming when there are no impediments and this should stir thee up to thankfulness every Sun-shiny day should make thee lift up a thankfull heart with feeling affections to the Father of lights for that cleer light of the Gospel which now shineth unto thee in the Church And as there is a gâ—eat difference between the Sun in an Eclipse and the Sun free from such Eclipse in his full glory so shouldest thou think there is a great difference between the Gospel now cleerly preached since the reformation and the Gospel much darkned by Popish mists by humane Doctrines yea Doctrines of Devils in the time of Popery And when-ever thou seest the Sun Eclipsed lament the miseries of those times and when thou seest iâ— freed from the Eclipse again bless God for the happiness oâ— these last hundred years And as the Sun is not in a moment freed from the Eclipse but by degrees so was it in the reformation by the Ministery of Walaus and his followers of Wâ—ckliff and his folâ—owers then of Iohn Huss of Hierom of Praguâ— of Luther and Calvin c. And therefore think how vain the Popish objection is Luther and Calvin did not agree therefore both were Hereticks the Sun was not so folly freed from its Eclipse than in Lutâ—eâ—'s beginnings as afterwards and the difference was no more than between the Sun in some degree freed from the Eclipse and the Sun more cleered and freâ—d Again consider that the Sun is Eclipsed by the body of the Moon coming between it and our sight so the light of Gods Word is Eclpsed many times to many of us in particular by reason of the World and the things of the World which are changeable like the Moon coming between it and our affections so that our hearâ—s embracing clâ—aving to earthly things have the Earth standing in their light and Eclipsing he light of the Word Therefore if you will see cleerly by the light of the Word you must remove the World out of the way put â—he Earth out of your heart And as Zacheus fâ—und himself too low when he stood upon the ground and therefore went up into a Tree and stood above the Earth that he might take a view of Christ so that you may cleerly see Christ Jesus you must not stand much lâ—ss crawl and grovel upon the ground with an earthly heart cleaving to the dust and glewed to the Earth but must get up above the Earth in the height of an heavenly spirit seeing the Earth below thee and accounting it but as an heap of dung which thou treadest under thy feet and refusest to lay in the bosome of thine affections or to set it before the eye of thy Soul 10. Consider as the light of the Sun is offensive and displeasing to sore eyes which rather delight in a dim Ayr so consider that the reason why the light of Gods Word preached is so displeasing unto many is because of the carnal distemper of their hearts whereas to a sound heart it is most delightfull And consider though the light of the Sun be pleasing to a gâ—od eye yet the sharpest sight may be dazeled by its brightness so the light of heavenly mysteries in the Word is of that surpassing excellency as to overcome the cleerest apprehension of any sanctified Christ aâ— 11. Consider as the light of the Sun is accompanied with a cherishing heat and warmth whereby the Creatures on earth are refreshed and made to grow yea whereby life is ingenerated and preserved â—o the light of the word is attended with a Divine operative warmth and vertue of the blessed spirit whereby the new life is ingenerated and preserved in the hearts of the elect Again as the Sun by its coming in the Spring renueth the face of the earth and maketh such a difference in the world as if it were a new world so when the Gospel was preached abroad in in the world by the Apostles it made a wonderfull alteration in the world even as if it had been a new world insomuch that the heathens themselves and enemies observed it as Demetrius told his fellow smiths speaking of Paul and his fellow Apostles these be the men that have turned the world upside down Ah wonderful change when those idol Gods should be hated as wicked Devils and lying spirits which before were thought worthy of all reverence when Demetrius his Diana shall be set at nought and his waâ—â— out of request which before were so highly set by when the name of one God shall be glorified throughout the world whereas before many Gods were worshipped even in all parts of the world 12. When the Sun is up men do both arise and perform the business and works of the day so when the gospel is preached as it hath been with us a long time we must think it time to rouze up our selves from the beds of security and awake by repentance out of the sleep of sin and impenitency and to being forth fruits answerable to the gospel and the means of grace Consider how unseemly it is in this day-time to go naked without putting on Christ to come abroad in the light with the loathsome rags of our natural pollutions to be still in bed to be busied in our night-works of darkness to behave our selves no otherwise than those who never saw the light Oh detest those courses of idleness swearing whoring and drunkeness c. as most unseemly in the day most unfiâ— for the light put away the works of darkness and put on the armour of light 13. Consider also that as the
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
righteousness viz. the graces of Christ-Iesus yet she hath her spots in this life which shall never wholly be done away until the life to come when she shall be presented by Christ to the Father not having spot or wrinckle or any such thing and therefore to imagine a Church on Earth free from all blemishes is to fancy a Moon without spots 3. As the Moon having received light from the Sun giveth light to others so that they see by the light of the Sun shining in the Moon and then reflecting from the Moon upon the Creatures here below so the Church and every true member of it having received the light of heavenly knowledge and sanctification from the Sun must cause this light to shine before men that they may see his good works and so be moved to glorify his Father which is in Heaven yea to glorify Christ-Iesus who is the Sun from whom the light which shineth in their hearts is derived and received And to be wholly dark and voyd of the fruits of holiness is an argument that we have no communion with Christ-Iesus you must therefore shine to others by an holy Example that they which will not see by the Sun-shine of the word may yet see by the Moon-light of their lives derived from this Sun 4. Again as thou seest the Moon to shine in a very dark night as it cannot chuse but shine having received light from the Sun so in the midst of a most crooked generation in evil times in places that abound with children of darkness and works of darkness a Christian must not forbear to shine in holiness having received light from Iesus-Christ 5. The Moon careth not though thee vish persons hate her light because it discovereth their works of darkness â—either doth she cease to shine because the dogs bark at her so a Christian having received light from Christ must not care though the wicked are offended at that light which shineth in his life whereby their contrary practises are discovered the more clearly to be hateful works of darkness neither must he cease to shew forth this light because the doggish tongues of wicked railers and scoffers be moved against him keep on in thy course as the Moon doth all this while and let thy light shine before men that even the night-Walkers and Children of darkness may be converted and convinced by it 6. As the Moon by being Eclipsed doth shew that the light it hath is not its own but is received from the sun in as much as the body of the earth coming between the sun and it is seen to take away her light which if she had of her self she needed not to look toward another for it so also the Eclipses and intermissions of the Acts of grace and motions of the spirit in a Christian do oftentimes make it manifest to himself and sometimes to others too that the light which he hath is not of himself but received from Christ at whose pleasure it is either imparted or denied Therefore learn thou to work this good out of that evil even by thy failings to see thy emptiness and to give glory to him by whose free grace thou art what thou art 7. Again as the Moon is unconstant and full of changes and yet still receiveth some light so the Church hath been in an unconstant unsetled condition is full of changes yet never without some light she is sometime waxing somtimes waning somtimes flourishing in grace and in the purity and plenty of the word preached like the full Moon and then again declining then again renewing so that though the Moon be always visible yet is she at somtimes but darkly visible so the Church is always visible unto them who have eyes to see her but at somtimes she maketh a dimmer appearance than at other 8. Moreover as the Moon when she is in conjunction with the Sun doth then shine less unto us than when she is in opposition one half space of heaven distant from it for when she is joined with the Sun she is at the change but when there is this diametrical opposition she is at the full so when Christ was here in the flesh conversing with the Church it was then but in a mean condition even in the change from Judaism to Christianism so that now presently it became a new Moon changed from a Jewish Synagogue to a Christian Church but in short time after his ascension through his spirit abundantly poured down upon it when there was a diametrical opposition between Him and It then it was at the full and therefore he told them aforehand that it was expedient he should go away from them and then he would send the Comforter even his blessed Spirit whereby they should be made to shine more brightly in knowledg and graces than before whilst he was with them SECT 4. THe Stars also those glistering pearls of the Orb of heaven are notable and bright evidences of an infinite and most glorious Creatour every one doth set forth his praise even as if the heavens had as many Tongues as Stars to proclaim his excellency to the Earth 1. Admire him therefore in the numberless multitude of the stars admire him in their constant and orderly motions admire him that telleth the number of the Stars and calleth them all by their names Think of the star that guided the wise men unto Christ and pray that the day Star may rise in thine heart 2. Consider how bright the Stars shine in a cold night and think how thy soul should shine in grace in time of adversity 3. Consider that neither Moon nor Stars do carry any special brightness in the presence of the Sun and though the Moon be seen yet she shineth but dimmely or not at all but the Stars are not apparent so the Church in general hath no excellency in comparison of the Excellency of Christ and as for the particular members they are like stars after Sun rising their beauty is scarce to be discerned 4. Remember our Saviours comparison who calleth the Ministers of the Church Stars which he holdeth in his right hand Rev. 1. and therefore think that as the Stars are the ornaments of the heaven so are faithful Ministers the ornaments of the Church and not esteemed by Christ as they are by the world the off-scouring of all things 5. Consider those Comets or Blazing-stars though they make a greater blaze than the true stars of heaven yet were they never fixed in the heavens and therefore are soon extinguished so those hypocrites that make but a blaze for a time they were but Meteors wandring in the air of unstable affections not fixed in the Church nor engraffed into Christ. 6. As the stars are numblerless so are the heirs of glory though far short of the reprobates let the hope of a glorious condition like that of the stars make thee heavenly-minded and teach thee to comfort thy self in God who hath provided such great things for
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
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
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
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
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
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