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
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
and breath And that upright posture of his Body was a fit resemblance of the Majesty of God that made it 2. Now without the Body there were these two things 1. The sweet and happy habitation which Adam had in the Garden of Eden such as now no place with the greatest cost and art in the World can possibly afford hereby resembling God who hath the glorious Heavens for his dwelling place wherein he doth especially manifest his divine and glorious presence 2. His Dominion over the Earth Ayr and Waters with all the Creatures in them whereby as an Under-officer or Deputy he did represent the Person of God who is the Supream Lord of all CHAP. IX Use 1. LEarn here then to admire this wonderfull Work of God and to magnify Him for that admirable perfection which he gave to Man within him and without him in Soul Body habitation and dignity having made him a little lower than the Angels and Crowned him with glory and honour What an excellent Creature was Man when he came newly out of the Hands of God until Sathan â—â—rred him with his foul hands A Body without any blemish a Soul without the least defect without all impurity an understanding and wit without all dimness or dulness a judgment without error a memoâ—y free from leaks oâ— failing an heart without the least distemper always carryed even not swayed or stirred out of place on the one side oâ— the other 2. Learn here not to think God the Author of any sinfull disposition in thee Remember how he made thee and condemn thy self justifying his purity and holiness by whom thou wast made upright 3. Learn to lament thine own misery who art so far from that perfection which God gave to Man at the first look upon thy defects every way within and without and see the fruits of Sin in thy self and give no rest to thy self till thou seest thy self new-made again until thou art become a new Creature and hast the Image of God restored unto thee So far as we come short of Adam's perfection so far we come short of that which we should be of that which we must continually seek for But you will say all in the World come short of Adam's perfection True and therefore all must strive to grow in grace more and more and none must condemn another that goeth beyond himself but yet there is a great difference in this case for some are not sensible of their failings at least not so as to be carefull to reform them but rather dislike those that give them the best examples and keep themselves most close to the Rule of the Word These have not the Image of God at all restored to them they have no part of that spiritual life which Adam had But others there be whom the Lord hath new-molded and once again by his Spirit hath breathed into them the breath of spiritual life who see themselves to come short of that perfection which Adam had and mourn and strive and pray and use all holy means and helps to this purpose who are willing to be shewed wherein they come short of this Image of God in Adam wherein they are unlike unto it willing to be reproved by the Word These have some degrees of his Image renewed in them and these strive after farther perfection But now compare thy self with this Image of God in Adam before his Fall and see what thou hast to do how much is amiss in thee and must be amended When a Man hath lost a great estate and by some means beginneth to recover again he will scarce think he hath enough until he hath gotten as much as he had before he would fain be as rich as ever he was Men are too greedy of these things but as the Apostle saith so say I Covet yee the best things Thou wast rich in Adam our first Parent had abundance of riches to leave us but he committed Treason and so all was forfeited into the hands of the Lord. Now we should never think our selves well until we have recovered the same degree of excellency which we lost Thou that thinkest thou knowest enough consider how far thou comest short of Adam who knew the Lord perfectly but thou art ignorant of many things in the Word of God and those things which thou dost know thou knowest it very imperfectly How far art thou from that full purpose of heart in obeying God and cleaving to him that was in Adam How far from that uprightness that perfection of holiness those Heavenly affections that strong love to God that ravishing constant joy in him which Adam had How unsetled are thy affections How dead is thy heart How little art thou affected toward Heavenly things How far in love with the Earth and Earthly things Therefore think with thy self in these and these things I am unlike to God I bear not his Image I am contrary to his purity and so resolve upon present reformation And beware thou art not of the number of those who instead of the Image of God do bear the very Visage of Sathan Oh let all the Children of God labour to be more and more conformed to the Image of their Heavenly Father and to become Holy as he is Holy that they may for ever be happy as he is happy CHAP. 1. Of the Creation of Angels and of their Properties Colos. 1.16 For by him were all things Created that are in Heaven and that are in Earth visible and invisible c. THus much of Visible or Corporeal Creatures now let us speak something of the Invisible or Spiritual where observe from the Text that God Created all Invisible substances These are called Spirits or Angels and all of them I conceive have the same natural Essence or Beeing though in regard of their present moral enclinations to good or evil there be a wonderfull difference between them 1. For their nature they are called Spirits so the good Angels are called He hath made his Angels Spirits Psal. 104. So the evil Angels are often called unclean Spirits in the Holy story of the Evangelists and in that story of Ahab 1 King ult there is mention made of a lying Spirit Now in that they have appeared in a Bodily shape this is no proof that their nature is not spiritual but this they might do sometimes by the Lords command sometime by his sufferance for special ends for if some excellent Artificers can amaze the minds of others with strange inventions and artificial performances how easie is it for these excellent Creatures even of any matter Ayr or Water c. to frame shapes for any purpose 2. For their Original here you see they were created as the Text maketh it manifest but not as many other Creatures so as to propagate others of their own kind but all those that now are we suppose were at first created and their number shall not be encreased to the end of the World for the Day when
Sun at the same time and in the same place hardeneth one thing and softeneth another so the word is a means to soften some hearts and an occasion though not a cause of greater hardeness to others as the Sun killed some things by its scorching heat and quickneth other things so the word is to some the savour of life unto life and to others the savour of death unto death Many other meditations may you gather by comparing this excellent creature of God with that more excellent word of God SECT 2. NOw let us compare the Sun with Christ himself he is called the Sun of Righteousness of whom it was said that he should arise with heaâ—ing in his wings Malach. 4 2. 1. The coming of the Sun gladdeth the world oh how joyfull was that news when the Sun of righteousness was reported to be risen upon the earth when the Angels said to the Shepherds behold I bring you glad tidings of great joy which shall be to all people Luk. 2.10 Oh how happy is the soul of a Christian when after a night of natural blindness after a stormy night of errours in the conscience this blessed Sun riseth upon the soul shineth upon the heart drâ—veth away clouds darkeness guilty fears diâ—â—rustfull thâ—ughts 2. As the Sun is sometimes hidden so sometimes Christ doth withdraw the sence of his gracious presence from his beloved The spouse in the song of songs sought long ere she could find him when once he stepped aside As the Sâ—n returning maketh the earth which was benummed in winter to spring and bring forth fruit again so when Christ is effectually present and united to the soul he causeth a spring of grace and fruits of the spirit to arise in that soul. Let the Meditation hereof move thee to lament thy barrenness and cry with that blessed Martyr at the stake Son of God shine upon me shine upon my soul heal it quicken it make it fruitfull to thy glory It is an argument that they are far from Christ who bring forth no fruits pleasing unto God but yet remain in a carnal estate 3. Consider also that those fruits are most sweet and pleasant commonly which grow toward the Sun-rising and have the morning Sun to ripen and bring them to perfection so the zeal and obedience of the Christians who lived presently after our Saviours resurrection in the primitive Church and in the times of the Apostles was most excellent and so the graces and obedience of such as remember their Creatour in the days of their youth and consecrate the first fâ—uits of their time unto God are exceeding pleasing and acceptable unto him 4. When the Sun setteth at night and leaveth us in the dark we doubt not but that he will return again so when Christ seemeth to withdraw himself from a faithful soul on which he hath cast the sweetest beams of comfort and refreshment let such a one know for his comfort that he will rise again this night will not always last though it be a long Winters night a tedious time of desertion yet a dawning yea a perfect day will follow it when the face of Christ shall shine again upon it Again as the Sun never so setteth as not to shine at all but when it setteth to one part of the world it ariseth to another so Christ never withdraweth his light from the whole world but although he removeth from one nation yet he shineth upon another he hath a Church in all ages 5. Again as among those fruits which grow in the earth such as grow most toward the Sun are sweetest such as are most in the shade are sowrest so among those Christians which are united unto Christ those who have more free and constant communion with him partaking most of his spirit keeping more close to him than others they bring forth most sweet and savoury fruits of obedience their services have a more pleasing and heavenly relish of the spirit in them than theirs who though they partake of some life and warmth from Christ yet have it in aless degree and are less careful to remove such things out of the Sun as hide the face of Christ from them Therefore this should move us to draw neer unto him to dwell wiâ—h him to walk iâ— the light of his countenance then should we esteem his love to be better than life so should we delight more in him and both we and our services would be more pleasing to him Ephesus was charged with the decay of first-love surely this decay of heat had never been but that she had withdrawn her self from the Sun she did not keep so close to Christ as before perhaâ—s the world did get between Christ and her heart and kept off the heat and thereupon she cooled And as you shall see some agâ—d person whose blood is cold to stand in the Sun for warmth so let us close with Christ Iesus come home to hâ—m that we may receive heat from him and let us be more watchful that we step not aside from him in time to come 6. As the Sun is able more effectually to thaw and melt the frozen ice than many thousand men with axes and bettles so the presence of Christ and his love manifested to the soul and shed into it is more effectual in melting an hard frozen heart into sound godly sorrow than a thousand threats or terrours of the law Therefore let not an afflicted soul put back the hand of God tendering unto it the offers of grace in Christ-Iâ—sus because it is not yet sufficiently humbled but so long as its conscience beareth witness that it seeketh not mercy for a cloak of sin but for a motive to obedience let it with confidence apply the promises knowing that the apprehension of the love of Christ shining upon the soul is of all other the most ready and the most excellent means kindly and sweetly to melt and softâ—n the heart and to conform it to the will of God this will make it yeeld and fit it to receive any stamp of grace that now it will be like wax before the fire that will be moulded as it shall please the hand of God Therefore do not stand back from Christ because thou art sensible of too much hardeness in thy heart but rather come to him that this hardeness may be removed and thy heart may melt at his love 7. Let the glory and excellency of the Sun make thee to admire the infinite glory and excellency of its Maker if the Sun cannot long be lookâ—d on with a steady-eye oh then how doth God dwell in that light which cannot be approached unto who can stand before him 〈◊〉 Angels may well hide their faces at his presence where then shall man appear in the rags of his pollutions Oh learn to contemn all the glory of the earth in comparison of his infinite excellency who made the Sun it self of nothing which is more worth than the whole earth and all its
golden mines Learn to humble thy self before him whose eyes are ten thousand times brighter than the Sun who knoweth many more faults in us than we can see in our selves be we never so watchful who is greater than our hearts and knoweth all things Let it not seem incredible unto thee that God should be every where present and see all things in all places seeing the Sun which is one of his Creatures and but apart of his fourth day's work doth at once shine many hundred thousand miles if you reckon how his light reacheth downward from heaven to earth and that Northward Southward Eastward Westward yea from heaven to heaven for when it is on the other side of the earth it shineth on the Moon on this side the earth and causeth it to shine yea it shineth upon every tree upon every little grass and doth as it were in its kind look upon the smallest thing Is it then to be doubted that God who can make a thousand Suns as excellent as this with a word should be in all places at once and see all things at one view Even reason may teach us that it is more strange that the Sun being a Creature should shine so far and on so many Creatures at once than that the Infinite God should be thus every where present and see all things Yea thou maist assure thy self that as the Sun is not polluted with the loathsome puddles and dunghils on which it shineth so neither is the Lord by filling all places even there where are the greatest pollutions He is no farther from happiness in Hell than in Heaven for himself is Hiâ— perfection and excellency from whom no degree of happiness can be taken 8. Consider also the swiftness of the Sun which is beyond the thought of man wonderful is the work of God in this regard if we consider what an huge compass the Earth hath and then how the heavens are above the Earth so that the Sun in twenty four houres doth not onely go round about the Earth but also round that huge compass between Heaven and Earth I cannot conceive but that it must needs go many hundred thousand miles in one hour Now is it not easier for God to be every where at once â—han for the Sun to make such a speedy course yet notwithstanding the time of thy life goeth as fast as the Sun it self for it carrieth about thy time thy days thy years thine age with it Oh consider every time thou seest the Sun in his race my life runs along and keepeth pace with this Sun a thousand times faster than any Eagle can fly in the ayr I sit still but my life runneth post I am idle but my time is every moment in a speedy course nay I go backward when my time runneth forward woe is me that I grow less careful in hastening on in my journey that I linger that I go out of the way when my days are carried away upon the wings of the Sun oh call to God for quickening grace that the spirit of God may lift thee up and carry thee on in a farr more speedy course of holy obedience When thou thy self lackest means to pass away the time or hearest others complain in this regard look up to the Sun and think with they self doth not the Sun go fast enough surely time goeth along with it and never laggeth one inch behind it is it not a madness then to call for more help to drive it forward Is there not much more cause to labour by all means to make hast after our time which we have already lost which hath long since out-run us let us take time to bewail our loss of time and be ashamed any more to complain of it as if it were too slow-paced 9. Consider that as the Sun is not the Authour nor cause of darkness when he taketh away his beams from us but the darkness followeth upon his removal so God is not the Authour of sin or blindness when he most justly denieth his light and graces to the unworthy sons of Adam but that sin followeth thereupon glorify his perfect purity and do not conceive one thought against him so as to enwrap him with thy self in guiltiness but say with the Psalmist The Lord is righteous in all his ways and holy in all his works Thus much for the Sun SECT 3. NOw follow the Moon and Stars The Moon which is appoinâ—ed to rule the night is a Creature where we may behold the glory of God though more dimly shining than in the Sun 1. Here see God's wisedome and goodness in mitigating the darkness of the night that when the Sun is out of sight yet we should have a Moon to give us some though not so great a light and if both be sometimes absenâ— yet then we have the Stars to make some abatement of utter darkness How wonderful was the Lord in his works who was pleased not onely to give us so great a light by day but also to set up candles for us in the Heavens in the night time even so should we think also how the Lord dealeth with his servants if he take away the Sun-shine of comforts from them even fulness of joy yet even then he leaveth some Moon-light or Star-light at the least some glimmerings whereby they conceive some hope and are though not much cheered yet supported Be thankful for the least degree and wait patiently for a greater measure seek to him stand not in thine own light let not thy soul refuse comfort or if there be no Moon or Stars to be seen by reason of the clouds yet I am perswaded that in the darkest night there is some little degree of light though not scarcely to be discerned by us yet I do not think it is ever so dark as in those three nights before the Sun was made so in the greatest decay of grace the greatest darkness of spiritual desertion when there is scarce any degree of spiritual life grace or comfort to be discerned yet in every true Christian who once was made a new Creature there is some degree and it is not with him as it was before the Sun of righteousness was risen upon him there is not that utter darkness that was upon his soul while it was in that more confused chaos and heap of unregeneration 2. The Moon in respect of the Sun is as the Church in respect of Christ the Moon borroweth her lâ—ght of the Sun so doth the Church her graces righteousness and all her happiness of Christ the Sun of righteousness What a poor Creature is the Moon how dark is it when the Earth cometh between the Sun and her how empty would the Church be of all light grace comfort if Christ should be hidden from her when the Moon is most enlightened by the Sun yet there are some dark spots to be disceâ—ned in her so when the Church is most replenished with the beams of this Sun of
thee CHAP VII Meditations on the fifth Days Work SECT 1. COme we now to the fifth day which with us is usually called Thursday the story of which days work we have laid down in Gen. 1.20 21 22 23. Wherein the waters were furnished with fishes and other Creatures that live there and the air with fouls and such creatures as live in it 1. Here consider that after those four days when the heavens were furnished with lights and the earth beautified with plants springing out of it by vertue of the word of God yet all this while there was not one creature throughout the whole Creation that had sense or power to move from place to place not one fly or the least thing moving in the air not one fish swimming throughout the seas rivers or other waters not one worm creeping on the earth here then admire the wonderful power and wisdom of God who on the fifth day by his All-commanding word filled the air with multitudes of Creatures flying there the waters with abundant of fishâ—s swimming there this was done even in a moment Consider what numberless swarms there were both of fouls and fishes brought forth on the fifth day whereas the very day before there was not one of any kind to be found in any part of the Creation And as the wisdom of God joined these two sorts of creatures together so he made in many respects a special affinity between them as the fouls are covered with feathers so the fishes with scales as the fouls move in the air so do the fishes in that element which cometh nearest the nature of the air as the fouls have wings to fly withall so the fishes have â—innes whereby they swimme and that is a motion very like to that of flying yea some of either kind do communicate with each other in their element for as we have water-fouls so there have been flying-fish in great abundance so that here you may magnifie the wisdome of God who in the day that these creatures were made did imprint upon them such properties and qualities as should be evidences to the end of the world in some sort that they were but the work of one and the same day 2. Consider here that as the Lord hath appointed the fouls to fly in the air and the fishes to swimme in the sea confining each to his own element for the general though some few particulars be suffered to live in both this should teach us to walk within the compass of our callings and not to think we shall mend our selves in a different element or another kind of course without some special cause Some few may have some special warrant to change their callings as Amos to leave his flock and teach the people and Peter to leave his nets and fish for men These had an immediate call from God and so I dare not deny but that in case of great necessity when the Church is destitute of able Ministers some well-studied in the Scriptures and experienced in the mysteries of grace may take upon them the office of the Ministry being lawfully separated unto that function yet this will prove no more that every one may at his pleasure run from the shop to the pulpit than it will follow that all the fishes in the sea may fly up into the air because some few do so And this should especially â—each Christians who are called unto holiness to take heed how they leave their element They are bidden to walk in the spirit even as birds fly in the air and in this element they must keep for as the air giveth breath unto the fouls that fly in it so the sanctifying spirit giveth the new life unto those that walk in him the waters would choak and drown the fouls if they should fall into them so sin is that which endangereth the spiritual life when a christian falleth into it The air giveth a speedy flight and motion to the Birds whereas the waters would wet their wings and cause them to move but slowly if they fall into it so the spirit when a Christian walketh in it carrieth him along with winged-affections and setteth his heart in a speedy motion upon the things of God making him ready unto every good work but if he fall into sin which is like the waters of the dead sea that Lake of Sodom his heart is like a bird drenched in water his affections are deaded his heart moveth but slowly yea many times he lieth for dead and there is scarce any motion of the spirit to be discerned in him And as in such cases a foul had need of more than ordinary means to help as to be held over a warm fire c. So a christian that he may recover his wings again and have his heart spiritually affected and enlarged toward God had need of special humiliation special meditation pâ—aier and other warming and quickening means to raise him up 3. As the air giveth breath and motion so also it giveth support to the birds and it carrieth them even as the earth doth the beasts which go up and down upon it so doth the spirit also give support unto all that are born of the spirit They are kept by the mighty power of God through faith unto salvation If it were not ordinary it might seem strange that the air which none can see being so thin a substance should carry so many millions of souls as there are in it flying up and down wonderful is the power of the blessed invisible spirit who supporteth so many thousand christians by his sanctifying vertue against all the powers of darkness 4. As these birds do now live in the air so were the fouls created in the air at the first so whosoever walketh in the spirit was also born of the spirit he had his begining in this element 5. Consider that as the Birds although they live and move in the air yet they come down to receive some refreshment from the earth so the Lord alloweth his children to receive some nourishment from the earth and to partake of its refreshments yet so as they must not delight in the earth as in their element nor in the things of the earth as their chiefest contentment but like the birds of heaven having supplied their necessities must be ready to soar aloft again and not in their affections be still groveling here below 6. You see how sparingly the birds take of the water a bird doth not drink like a beast it rather sippeth so should a christian sparingly use the pleasures of this life rather sipping like the bird than swilling like the swine As for those that give themselves to drink down iniquity like water and to commit sin with greediness they are none of those who have their conversation in heaven nay those that glut themselves with earthly pleasures knowing no better contentments than in such things as please the senses the appetite the eyes ears tast c. They
are none of those that are born up by the spirit of God above the earth Consider how little contenteth one of these creatures and then learn to be ashamed that thine appetite is so much beyond thy necessity and practise mortification As far as we can guess the birds take more delight in flying and singing than they do in feeding and therefore they have soon done with this so should a christian be more delighted in conversing with God in walking in the spirit in running the ways of his commandments than in serving the necessities of nature yea it should be his meat and drink to do the will of God as it is a delight to the bird to sing and soar aloft Again as the bird useth not these things so as to make her unfit to fly so a Christian must not abuse meat and drink so as to clogg and dull his spirits and make him more dull and dead in the service of God but so to refresh himself that he may be the more chearful and lively in his heavenly flight 7. As the Bird not sowing nor gathering into Barnes as our Saviour telleth us yet is fed by our heavenly Father so should a child of God depend upon his providence without distrustful eares against the providence of God though not without moderate and christian cares which serve the providence of God 8. As the Bird having found somwhat to satisfie its hunger by its chirping calleth others to partake with it so should christians chearfully invite others to partake with them of those things that God hath given them and not like the hog grunt and wrangle at any that feedeth near them 9. As the Bird doth not so much as light upon the ground without the All-guiding providence of God Mat. 10. So should a christian learn to depend upon the providence and protection of God who is of far greater price in the esteem of his heavenly father than many sparrows know certainly that thy hairs are numbred and that none of them can fall to the ground without thy heavenly Father 10. Consider that as when the Bird flyeth highest it taketh least notice of earthly things and is least moved with them and affected toward them so when a Christian is most raised in spiritual affections to the greatest height of heavenly-mindedness keeping nearest heaven then is the earth farthest out of sight and he is least moved with the things here below and best able to contemn earthly vanities he is too far above these to be much affected toward them Therefore this should make us think of the exhortation of the Apostle Mind the things which are above and this should teach us to help our selves against earthly affections and fleshly lusts Think with thy self what is the reason that I am so earthly-minded that my affections are so engaged to this or that in the world yet I cannot come off nor free my self that I can scarce perswade my own heart to be without these and these things it is this because my heart is not carried aloft it draweth too near the ground it withdraweth too much from God if I should keep up my heart closer to God these things would be out of sight the earth would seldome be in my thoughts at least not so as to work much upon my affections On the other side you see that those Birds which use so much upon the ground they fly but softly as may be seen by those that use about our houses so also those Christians that are much taken up with the dealings and business of the world they fly but softly have but slow affections and sluggish motions to the things of God they go but coldly about good duties and therefore we should pray for a greater measure of the spirit to bear us upward 11. Consider also that as the Bird can mount up into the air and yet light upon the earth too and receive some refreshment there whereas the Beast cannot mount up and live in the air so a Christian can and may partake of the natural comforts and refreshments of this life though in a moderate manner and measure as well as the natural man But the natural man cannot mount up to heaven cannot live in the air cannot live by the spirit he hath no relish of spiritual things The spiritual man judgeth all things he can discern what is in nature but himself is judged of no man his excellency cannot be discerned by the eye of nature 12. Again as the Birds live in a stormy element and feel much alteration of weather heat cold winds c. as the air is the most unsetled of all other parts of the Creation so Christians do live in a condition subject to manifold alterations subject to many stormes of persecution and temptation And as the Birds are then especially in danger by snares and ginnes when they are upon the earth to which they are not subject when they are aloft in the air so a Christian is then in danger to be ensnared and entangled when he dealeth with earthly things and is most affected to the things below when he is most heavenly-minded then is he most out of danger of these snares 13. The Birds in the air meet with Birds of prey there also which are ready to seize upon them and destroy them so the Devil who is called the prince that ruleth in the air doth especially chuse to assault those that walk in the spirit even then when they are most spiritual endeavouring to pull down those that are highest in the favour of God as David c. therefore special watchfulness must be used by such 14. As the Birds are of all other living Creatures the most chearful as they are highest above the earth and nearest heaven so should a Christian labour of all other men to be most cheaâ—ful replenished with heavenly joys as he is nearer heaven and farther from the earth than others God is infinite in all goodness and happiness and the nearer to God the more happy and the greater cause of chearfulness As the Birds are most chearful in a clear sun-shiny day so is a Christian when the light of Gods countenance shineth on him As the Birds sing most chearfully after a sweet refreshing showr so should a Christian go away most cheared from the word of God when it hath distilled upon him as the dew of heaven As the Birds are merry in the spring so a Christian is when there is a spring and encrease of grace in his soul and a nearer approach of the sun of Righteousness and a special warmth of Gods love is shed abroad into his heart As the birds by chirping do set others on singing and many join together in consort so one christian should draw another by example to yeild up sweet songs of praise to God and many should join together with one spirit to glorifie the Lord. As the Birds sing although they know not where to have their next supply of
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
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
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
might justly have done all for although the Lord did give natural perfection unto all yet he was not bound in justice to add his grace of confirmation unto all or any for that which is of grace cannot be a due This I doubt not was done in and through the Son though not through his Incarnation not through him as made Man for as God the Father made all things through his Son so he doth all his works through him and especially this work of confirming the blessed Angels in their happiness and therefore in this respect he is the Head of the Angels also II. The number of the Angels is exceeding great the Scriptures makes mention of many thousands and there are multitudes employed for the good of the Church in all parts of the World Howsoever the number of these Stars of the third Heaven the blessed Angels is as uncertain to us as the number of those Stars which are in the second Heaven we must therefore leave it to God as one of his concealed secrets who telleth as well the number of the Angels as of the Stars and calleth them all by their proper Names III. As for the Office and employment of Angels it is 1. To attend on the Lord and give him praise I am Gabriel that stand in the presence of the Lord said the Angel Luke 1. So in the Vision of Isaiah the Angels stood with their Wings covering their Faces and singing before the Lord Holy holy holy Lord God of Hosts all the Earth is full of his glory Isai. 6. So in Luke 2. the Angels joyn together in praising the Lord and in many places of the Revelations 2. To go at the command of God and so they are called Angels that is Messengers and the Angels both in the Hebrew and Greek are called Messengers so Angels were sent to Abraham to Lot to the blessed Virgin to Zachary to our Saviour they are ready at a bâ—ck as soon as the Lords pleasure is known unto them they flie at a word 3. To defend the Church He shall give his Angels charge over thee to keep thee in all thy ways Psal. 91.11 12. They shall bear thee up in their hands lest at any time thou dash thy Foot against a Stone So the Angels defended Elisha against the Host of the Syrians and there were more with him than against him Doubtless the Church of God and particular Members of it do receive great assistance and protection from the holy Angels and that as I conceive not only in regard of outward but also in respect of spiritual Enemies For I cannot conceive but that the good Angels should as well suggest good thoughts as the evil Angels do evil thoughts and as a Man hath his own corruption and the temptations of the evil Spirits on the one side to draw him into sin so I am verily perswaded that he hath the graces of the holy Ghost and the assistance of the holy Angels to help him against sin and to stir him up to obedience And as Sathan prevaileth not in tempting us to sin unless our Corruptions joyn with him so I conceive these holy Angels prevail not usually in provoking us to good unless the grace of the Spirit shall make their perswasions effectual these things we may conceive by Analogy considering the practices of evil Angels And it may be thought that those restraining thoughts which many times do bridle the rage of the wicked so that it breaketh not out against the godly even then when they have intended and begun to attempt mischief against them are cast into their minds by the Angels As for the godly I am perswaded they are many times directed strongly by the secret suggestions of the Angels for the avoiding of dangers and the obtaining of good but whether every particular Christian hath one particular Angel I cannot so well resolve you though I know some there are that understand that place of our Saviour Mat. 18.10 to imply so much where Christ speaking of young Children saith I say unto you that in Heaven there Angels do always behold the face of my Father which is in Heaven And here by the way you may observe a special charge which the Angels have of Children helping those which are most helpless and for my part I am resolved that the Angels do especially guard young Children against a multitude of dangers that they are apt to fall into yea that they stand about our Beds and keep us sleeping then especially defending us when we are most subject to danger 4. Their Office also is to execute God's Judgments so did an holy Angel on Senacherib's Army so did two holy Angels on Sodom and Gomorrah CHAP. 4. Use 1. HEre meditate upon this excellent work of the All-sufficient Creator who being an Eternal Infinite Beeing made these Immortal but finite Spirits most like to Himself of all the Creatures that he made therefore he rather chooseth to call himself by the name of these Creatures a Spirit than by any other although indeed he is more properly called Iehovah a Beeing in general than by the name of any Creature in special 2. Admire him who hath so many glorious Angels to attend him whereof the least is far more excellent than the greatest Earthly Monarch admire his Majesty â—ho hath so many thousand glorious ministring Spirits Admire his Goodness who notwithstanding the multitude of these is yet pleased to take poor Men into his service yea into the number of his Children to partake of his Inheritance for ever Think then if God call me to his service it is for my good he needeth me not He that hath thousands of Angels ready to do his meanest service needeth not a Worm of the Earth to do his work 3. In that these Angels are Spirits and without Bodies you may be assured that the spiritual delights and contentments are of all other the most excellent for the Angels have sweeter delights than all the Earth can afford and yet no delights of Eyes of Ears of Tast Feeling Smelling c. Nothing whereof the Flesh is sensible yet these have most abundant fulness of joy Labour therefore to get above these dull earthly sensual delights and to feast thy Soul with those sweetest purest highest contentments of the holy Angels in enjoying God and walking with him so shalt thou have thy Conversation in Heaven 4. Moreover let the perfections of the Angels teach thee humility of spirit let their knowledge keep thee from being proud of thine let their holiness make thee bewail thy pollutions their speed and readiness make thee to lament thy backwardness And as thou prayest so endeavour to do the will of God on Earth as these holy Angels do it in Heaven do it readily and willingly as they do with winged affections do it heartily and sincerely as they do it universally in all things and do it spiritually in the power of the spirit as these blessed spirits who have no flesh at all to dull them in the work of the Lord. 5. Let the hope of their society in that glorious Kingdome stir thee up to seek this Kingdome Oh that blessed day when I shall for ever keep company with so many glorious Spirits let me despise all fleshly companions in comparison of them 6. Again being Creatures they are not to be worshipped See thou do it not saith the Angel to St. Iohn yet must they be reverenced as the most excellent servants of God full of admirable graces and especially we must reverence them in carrying our selves at all times publickly and secretly as becometh such as will keep company with the holy Angels so saith St. Paul the Woman must not carry her self in unseemly manner contrary to modesty Not come with her Head uncovered into the Congregation because of the Angels for they are present in the Church-Assemblies 7. We must take heed as not to grieve the blessed Spirit of God so not to grieve these his Ministring Spirits who as they rejoyce at the conversion of a sinner so they abhor the obstinacy of a sinner going on in his sins Doest thou not do those things among thy sinfull companions which thou wouldest be ashamed to do in the sight of some grave and sober Persons How darest thou then do them before the Angels Nay why art thou not ashamed to do them before the very face and in the presence of God 8. Be thankfull for that Protection which the Lord giveth thee by these and with a thankfull heart bless Him for this Guard in thy Journeys upon the way in thy Bed when thou sleepest in many sudden dangers and believe assuredly that thou receivest much good by their means which thou dost not take particular notice of that thou escapest many dangers by their help which thou never fearedst FINIS Aristotle affirmed the Woâ—ld was from Eternity Plato said it waâ— câ—eated out of a co-eâ—eâ—nal matter the Angels did create us the Iews falsely affirm the Epicureans blasphemously ascribe it to Chance Jussit gessit August Stella de contempt mundi Ainswor Annot. in Gen. 1. Zinch de operib Dei Vocabulum Homo est duarum substantiarum sibula Yertul Senec. ad Lucil Epist. 33. God never made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Phylosophers Would have it but every thing for a double use one natuâ—al the other spiâ—itual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanch. De Operibus Dei Genâ—s 1.2 Parai commâ—nt in Genes Cant. 4.16 2 Kings 18.4 The Beasts find no support in the air but sink to the earth Plin. Nat. Hist. Lib. 32. cap. 1. Plin. Nat. Histor. Zabarel Love Hatred Desire Detestation Ioy. Sorrow Hope Fear Courage Desperation Anger The Understanding Invention Iudgment Discourse The Will Conscience An Image what it is Hebr. 1.3 Of the Image of God in general N. B.