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
first but to beware and tremble at that venemous and smarting sting which it leaveth behind Again as flies are most busie in the sun so are temptations in prosperity and as the flies are apt to light upon that part of the body where there is a fore so is Satan wont to assault the soul where it is weakest and to take advantage of those corruptions that do most prevail in in the heart And as when flies are beaten away they come again very speedily so when Satans temptations are resisted and put back another swarm of flies is at hand other temptations are ready to assault and of this especially Christians have experience when they are pestered with blasphemous thoughts cast into their minds by Satan against which they must take comfort in that by the power of the spirit they are enabled to renew their resistance even as the assaults are renewed SECT 3. THe other sort of Creatures made this day were the Fishes wherewith the sea and rivers were wonderfully stored Admirable were these works of the Lord and his wonders in the deep and it is thought that of all sensible creatures in the world there is the greatest numbers of fishes yea and some kinds of them of the greatest Bulk and bigness of any other creature that liveth and moveth their abundance appeareth in the story of the Creation Gen. 1.20 And God said let the Waters bring forth abundantly the moving creature that hath life and ver 21. it is said the Waters brought forth abundantly And again v. 22. Be fruitful and multiply and fill the waters in the seas He saith of the fouls let them multiply but he doth not say let them fill the air as he biddeth the fishes to fill the Waters And as the Lord gave this extraordinary power of multiplication to the fishes of the sea so they enjoy this grant of his unto this day and as may be seen by the rowes of fishes they bring forth thousands at once insomuch that it hath been used as a Phrase of speech To encrease as the Fish imploying an extraordinary encrease Here admire the wonderfull goodness of God in providing so abundantly for us not only by these Creatures which we daily see walking in the fields or flying in the air but also by an innumerable multititudes of fishes covered under water abounding in the seas and rivers SECT 4. 1. THe greatness of some fishes is as admirable as the multitude Pliny in his Natural History reporteth that about Arabia have Whales been found six hundred foot in length and three hundred and sixty foot in breadth so that if his report be true the length should seem to be above the sixth part of a mile six hundred foot making two hundred paces and a thousand paces making a mile Howsoever the greatness of these fishes is admirable as the experience sheweth of our Merchants daily trafficking toward Greenland to take them and they are far greater than any other living creature in the world which should make us to magnifie the admirable power and infinite greatness of him that made them Oh Lord our God how wonderful are thy works in all the world And the holy Text it self takes notice in special of this creatures greatness Gen. 1.21 God created great Whales Admirable it is in these fishes that whereas the Beasts and Birds cannot live if they be kept any long time under water These on the other side cannot live unless they be under water So whereas a Christian liveth by the spirit and it is the life of his life and the joy of his heart to partake of the spirit and to be conversant in the ordinances of God on the other side it is even death to a Carnal heart to be exercised this way and he thinketh not himself a free man untill he is let loose from these The fish though it live yet it is not lively but lieth almost for dead when it is in the open air out of the waters and the natural man though he be alive not yet dead yet is he not lively but like one as good as dead when he is taken out of his element and restrained by any means from his beloved sins and tyed to holy duties in publick or in private He hath no life in these things his heart is dead toward them 2. And as the fish living in the salt waters remaineth fresh so a carnal man living in the Church and in the middest of the means of grace remaineth in his unsavoury natural condition not having the salt of mortification whereby to eat out his corruptions and dead flesh and make him an acceptable sacrifice unto God as it is said every sacrifice must be salted with salt though he live under the word yet he carrieth no relish of the word in his heart and life Therefore we must not onely look what means we have but how these means do work upon us whether we be transformed into the word for a man to imagine that he is therefore a Christian because he heareth Christ preached is as idle as to say the fish must needs be salt because it liveth in the salt waters 3. Again in that the Lord feedeth such innumerable multitudes of Fishes in the waters by what means we cannot imagine so should we be confident that he will provide for us though the means as yet seem to be hidden from us for though some of the greater fishes do feed upon the lesser yet it cannot be imagined how such an admirable number of them should be continually supplied but the Lord Al-sufficient openeth his hand of bounty and filleth them with good things 4. Wonderful is the work of God in the strange variety of kinds in the strange shapes of these creatures insomuch that it is thought there be few Beasts on earth but that there be fishes in the sea which resemble them so they speak of sea-calves sea-horses c. Wonderful strange are the properties of some fishes which the Al-mighty Creator hath given them Pliny speaketh of a little fish like a great snail which by cleaving to a Ship under sail and driven with strong winds will stay it that it shall not be able to go forward and that even about his own time the Gally of the Emperour Caligula was held fast by one of these against the uttermost endeavour of four hundred Mariners with their Oars It were strange that a Man of his dignity and place in the Common-wealth should expose himself as a laughing-stock to the Common people in reporting so notorious a lie concerning a thing done in his own time and his own countrey Therefore for my part I conceive it to be true and being supposed to be true how wonderfully doth it set forth the admirable power and wisdom of God! and in this particular example it is to be thought that the great God did purposely befool the madness of this arrogant Emperour who would take upon him to be God and required among other
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
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
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
wisdome of the Lord in stretching out the huge and far-spreading body of the Heavens encompassing all the rest of the Creatures after-mentioned And let the wonderful circuit of this Creature make thee with much holy admiration to look upon that infinite Iehovah by whom it was created and if the Heavens be so great that they exceed thine imagination how great is He of whom it is truly said that Neither the Heaven nor the Heaven of Heavens can contain Him if the Heavens be so glorious how unspeakable is His glory and Majesty who hath the whole Heaven for his Throne and treadeâ—h upon the Earâ—h as his Foot-stool yea consider that if Gods wisdome power greatness c. be so notably manifested in these Earthly Creatures which we see it is much more gloriously apparent in the wonderful frame of the Heavens which we can scarcely see by reason of their distance not doubting but that the Heaven doth as far excell these lower Creatures in the excellent perfections of its nature as it is above them in height of scituation 2. Again let this make thee wonder at the goodness of God with a thankfull heart who hath not only given Man a pleasant dwelling here on Earth plentifully furnished and a Lordship over other Creatures bâ—ought out of the same common Mass with himself but also offereth him a place in the highest Heaven that he may dwell for ever in his glorious presence yea that he may sit down with him in his Throne as it is said in the Revelations so that Man who is but dust and ashes even a very piece of this lower Earth shall be exalted above the rest of the Creatures and made to dwell for ever before the face of God seeing then the Lord hath made Heaven for Man to possess let not the Earth then so steal away thy heart O Christian as if there were no better thing than the Earth for thee to enjoy let the Heaven be of greater force to raise and lift up thy heart toward it than the Earth to sink it down-ward see thine own folly and bewail it that thou hast spent more precious hours employed more serious thoughts upon some few spans of the Earth or in gathering some few pieces of white and red Earth than in seeking an assâ—â—ed title of an inheritance in those glorious and spacious Heavens Think with thy self that no pains can be too much no service too hard no endeavours too constant no affection too eager in seeking Gods Kingdome and its righteousness When God would comfort Abraham in hope of the promised inheritance and so make it a motive to him that he might be stirred unto obedience and strengthened in the faith Look saith the Lord East-ward and West-ward North-ward and South-ward for all the Land which thou seâ—â—t to thee will I give it and to thy Seed for ever Genes 13.14 15. So wouldest thou have encouragements for obedience wouldest thou know why thou shouldest do these and these duties and shun these and these sins then look up to Heaven haâ—e an eye to the glorious inheritance which God hath provided for thee Wouldest thou fain be above the reach of malicious tongues or other injuries look up to Heaven they shall not touch thee there Wouldst thou learn contentedness with thy portion look up to Heaven Thou arâ— apt to think thou hast not enough here but when once thou shalt take hold of that Heavenly Kingdome thou shalt say I have enough Look up to Heaven and remember that Christ is there in the same nature of Man wherein now thou walkest up and down making intercession for thee and that thou hast a sure friend a Sureâ—y and Advocate a Spokesman one that is thine Head and to whom thou art united as a Member now in the highest part of the whole Câ—eation Consider the dignity and priviledge of a Christian whose happiness is as far above that of the Worldling as the Heaven is above the Earth 3. Consider the restless motions of the Heavens never at a stop never abating in any degree the swiftness of their motion and learn both the perfection of God whose providence is in a continual course by which as well the Heavens as the lowest Creatures are carried about all in him moving and having their Beeing and on the other side take notice of thy duty and learn to go on in a restless course of godliness as one carryed about by the power of the spirit as the first mover in all the ways and works of God whereby the heart as the first wheel is stirred and the whole outward Man carried about by that motion from which proceedeth both to will and to do according to his good pleasure In the second place to the first Nights work belongeth the Creation of that first confused lump and mass of things here called Earth but having in it as it were the stuff and materials of all these lower Bodies 1. Consider what a rude mishapen lump this was at the first and in thy thoughts strip the Earth of all its glory consider it bare and naked without Grass Trees Herbs Men Beasts Light or any thing that belongeth to its comeliness furniture or perfection and then remember that as it had Beeing so all its excellency and beauty was from the Lord and therefore suffer not any thing belonging to the Earth not any thing that partaketh of it or is of kin unto it to draw away thy heart from him who gave it all that it hath let not that which is wholly God's dâ—aw thee from God but rather lead thee to him Take the Earth as it was of it self and it was nothing take it as it was in the beginning of its Beeing and it was as good as nothing it had not any excellency of Beeing to draw thine heart after it if then thou hadst been Created and then conclude it were a madness to conceive it thus to be decked and dressed up by the Lord himself for this purpose that it might draw thy heart from him and move thee to prefer it above him 2. Learn here to see a Picture of thy state of unregeneration thy body of sin what is it bâ—t a very Chaos a rude confused lump of disordered lusts Earthly affections and muddy distempered passions Is it not without its proper form Doubtless the Soul hath lost that beautiful shape and Image of its Maker consisting in wisdome righteousness and true holiness darkness is upon the face of it What a misty Night shadoweth the understanding of every natural Man so that hâ— canâ—ot diâ—cern the things of God Alas he hath no Light the Day is not dawned neither is the Day-star risâ—n upon his Soul he speaketh readeth heareth of God of his love in Christ bâ—t hath no cleer sanctified aâ—â—reâ—ension of any Heavenly mystery he looketh blindly upon his sins upon his afflictiâ—ns upon his crosses upon his comforâ—s upon all or many of these that which the faithful Soul sees whose eyes have been
enlightened â—y the Father of Lights learn hence â—o see what thy condition is and so loath thy 〈◊〉 in poverty of Spirit And as this senseless lump of things 〈◊〉 until the Spiriâ— of God moved upon 〈◊〉 â—aters so câ—nsidâ—r what a piâ—ce of dead 〈…〉 wâ—st thy â—elf and how â—hou didst 〈…〉 block without all 〈…〉 life unâ—il the blessed quickning Spiriâ— oâ— Gâ—d began to 〈◊〉 thine heart and learn to 〈◊〉 all proud câ—nceits of thine own from â—n huâ—ble heart acknowledging that by the Grace of God and through the work of his Spiâ—it Thou art what thou art 3 By this Evening of utter darkness which was before the first Day learn to consider that dark and dismal Night wherein the Church of God was after the death and before the Resurrection of our Saviour who rose to life upon this first day of the Week What sad thoughts possessed the Souls of those faithful Woâ—en who this Night were coming with their Odours to do honour to his dead Body whose life was so precious to them When the formeâ— hopes of his Disciples were clouded with such dark distrustful conceits as this We had hoped that it had been He who should have saved Israel Surely heaviness endured with them this Night but joy came in the Moâ—ning the Sun of righteousness arose out of the Grave as here the Light 〈◊〉 commanded to shine out of daâ—kness and 〈◊〉 it was verified which our Saviour spake unto them Yee shall have sorrow but the World shall rejoyce and your sorrow shall be turned into joy SECT 2. LEt us now consider what was done on the Morning of the first Day here turn thy thoughts to consider of â—hat excellent Creature the Lighâ— which the Lord called for in the midst of Daâ—kness â—nd which immediately came at his Call when Darkness was upon the face of the deep God said let there be Light and there was Light Admire this wonderful change which the Lord made upon this Day when suddenly the Light brake forth there where was nothing but Daâ—kness the glory of God is notably seen by this Light inasmuch as without the help of Sun Moon or other Stars he created a bright shining Light to drive away that Darknesâ— wheâ—ewith those beginnings of the Creation were enwrapped We should think it strange to see at mid-night a perfect Light suddenly breaking foâ—th without any dawning or such other degrees of preparation the Ayr in one instant becoming as light at mid-night as at Noon in the cleerâ—st Day yet this was more inasmuch as it was the first appearance of the Light that ever was in the World there being no beginnings no glimpse or degrees of it before And here consider 1. As the Light was created upon this day so Christ the Light of the World did this day arise out of the Grave of Death and Darkness and by his Resurrection the Light of his God-head did shine abroad into the World which before was over-shadowed with miserable blindness and darkness so the Apostle saith He was declared to be the Son of God with Power according to the Sâ—irit of Holiness by the Resurrection from the Dead Rom. 1. â— His time of suffering was the hour of Darkness and a kind of Nâ—ght his ignominious death burial and abâ—de in the Grave was so daâ—k a Night that in it the quickest eyes even the faith of his own Disciples could hardly disceâ—n him to be the Son of God and Saviour of the World But being risen he made it manifest that he was the Son of God as the Sun doth shew it self by the brightness of his own beames and now he cast abroad the light of his heavenly truth in the Ministery of his Apostles by whom was Preached Christ Jesus dead for our sins and risen again to make us righteous 2. Consider that as on this Day the Light was created and this day Christ the Light of the World did arise so the Lord hath ordained that on this day the light of the holy Gospel should shine brighâ—ly and plentifully in his Church through the preaching of the Word and therefore consider seriously with thy self that on this day thou must set thy self with an open and fixed eye of thy Soul to receive the Light that is wiâ—h a willing teachable and aâ—tentive mind to receiâ—e the Word of God which is a beam of light issuing from him who is the Father and Fountain of Lights Sad is the practice of many who like Owles and Bats and such other Night-biâ—d shun the Light and come not abroad in such times when the Sun shineth namely such as purposely keep home on this day and are offâ—nded at the Light causelesly abâ—â—nting themselves from it or wilfully refusing to entertain it such as would like the World better if it were over-shadowed with a Night of ignorance and like those Churches best that have but dark Lanthorns or such Candles as after a little time of blazing go out with an unsavoury snuff Oh think it a special mercy of God that he holdeth forth the Light unto thee on this day and do thou with all readiness both look toward it and walk by it 3. Again Consider that as Light was the first thing which was made when the Earth was without form and void so when any Souls in the state of natural corruption are without Christ formed in them void of grace full of pollutions the first thing wrought in us is a light of sanctified knowledge sound illumination before we can bring forth any duty pleasing to God And therefore be not deceived like those who think that Ignorance is the Mother of Devotion Ignorance is as great an Enemy to the Soul and its salvation as utter darkness was to the World and to the Creatures in it and that spiritual light is as needful for the former as this other light was for the latter They therefore that are in their natural blindness are as far from the new Creation as the Earth was from its natural perfection while darkness was upon the face of the deep 4. As God alone by his Call did bring forth Light so think you that all the knowledge which thou hast especially in Heavenly things is wholly from God without which nothing was in thee but utter darkness and therefore thou hast no more cause to be proud of thy knowledge than that muddy heap of Earth in the beginning had to brag of the Light which shined upon it by the command of God whereas of it self it was altogether dark and covered with darkness 5. Consider the benefits which thou receivest by this Creature it giveth thee the use of thine eyes it delighteth that sense it freeth thee from many fears which darkness doth naturally suggest unto thee it sheweth thee things in their right colours it helpeth thee in avoiding many dangers in obâ—aining many comforts it is a guide unto thee in thy travel it is comfort in thy labours it is a means whereby thou maist
conveâ—se with others it is not to be imagined how many wants and inconveniencies the loss of this Creature would bring upon thee for among other things it hath a cherishing warmth and lively heat accompanying it whereby it giveth life and preserveth life motion and natural heat in Men and other Creatures and therefore conclude Oh Lord our God! how wonderfull are thy works and especially this first-born Creature the Light which upon this first day thou diddest cause to shine out of utter darkness and when thy heart is covered wiâ—h a dark night of sad uncomfortable thoughts then look up to him who can cause the light to shine out of darkness and joy and comfort to arise out of sorrow and heaviness CHAP. IV. Meditations on the second Days Work FRom the fiâ—st come we to the second day which we ordâ—narily call Monday Here you are to consider the wisdome and wonderfull power of God in making a division between the huge heap of the Waters spreading the Firmament of the Ayr between its parts raising the Clouds above and there making treasuries for Rain Hail Snow and other mâ—teors Oh consider the goodness of God in giving thee this admirable Creature of the Ayr whâ—ch feedeth thee with Breath continually whereof the poorest Beggar hath as large a portion as the greatest Monarch Consider that the least draught of this Ayr is more than thou canst deserve at the hands of God who yet art apt to repine and murmur when thou hast not fulness of Bread and art abridged in some small degree of the plenty which thou hadst at other times 1. Consider that as without this Ayr the natural Man cannot live so neither can the spiritual Man without the blessed spirit which giveth an heavenly breathing to the Soul regenerated as the Ayr doth to the Body And as the Ayr doth pass unseen into the Body but then is breathed out again in a visible manner so the spirit of God worketh and conveyeth his heavenly influence in an hidden invisible manner into the minds of the faithfull but is visibly breathed forth again as it were in regard of its fruits in holy speeches and heavenly actions that Men may see the good works which he bringeth forth in the godly and glorify their Father who is in Heaven Wonderfull are the effects of the Ayr and according to it our Bodies are usually enclined and disposed yea and our Souls too in some respect by reason of the neer Neighbourhood between the Soul and the Body and the special affinity between the Ayr and the Spirits in the Body which are the immediate instruments of the Soul We of this Kingdome have special cause to bless God for one of the sweetest and most temperate Ayres in the World seâ—ving much for delight for health for our furtherance even in the best things if we were carâ—full to make the best use of such a blessing a quick and kindly Ayr being no small help to the spirits even in the service of God 2. We may further consider that as such stoppings as hinder the Ayr from passing too and fro do endanger the natural life so those sins that stop the lively working moving and breathing of the sanctifying spirit do endanger the spiritual life The Wind which is the Ayr stirred and moved and is as it were the same in the Ayr which the Waves are in the Sea is of wonderful force and strength it beareth down Trees Buildings and things of wonderfull strength and bigness it tosseth the Seas and rouleth in the Waves and worketh wonders in the deep hereby magnifying the Almighty Power of its Creator Wâ—o as the Psalmist saith rideth upon the Wings of the Wind. And yet you must remember that the Winds and Seas obey him who sent a calm when Ionas was cast out of the Ship and at another time when Christ came into the Ship so when sin is cast out of the Soul and Christ received and embraced then the tempest of an accusing conscience is calmed and a sweâ—â— peace followeth upon it which passeth all understanding 3. As the Ayr is sometimes more sometimes less stirâ—ed by the Winds so the blessed spirit of God blowing when where and how he listeth doth sometimes as it were breath more stâ—ongly and sometimes impart a lâ—ss measure of hâ—s heavenly vertue In the second Chapter of the Acts at the Feast of Pentecost he camâ— down like a mighty rushing Wind upon the Apostles who were gathered together and so they were carried mightily in the Power of the spirit to spread the Gospel of Christ throughout the World But ordinarily the blasts of the spirit are not so strong and to our pace is but â—low in the ways of God and therefore should we pray with the Spouse in that song of Songs Arise O North-wind and come O South and blow upon my Garden that the sâ—icâ—s thereof may flâ—w forth 4. But in this Days work we are especially to consider the Clouds above which are those Waters above the Firmament and in these admire those store-houses of sweet refreshing showres which water the Earth with a faâ—tening dew and fruitfull moisture that it may yield encrease for the use of Man and Beast which should make us to admire his goodness and on the other side to tremble at his displeasure who once did open the flood-gates of Heaven so as to overwhelm the World of the ungodly destroying all that breathed those only excepted which were contained within â—he compass of one Ark where also we are â—o admire his patience who thus long forbeareth sinners being continually provoked alâ—hough he hath not only flood-gates of Rain and Water but also store-houses of Hail-shot mortal Thunder-bolts treasuries of Fire and â—â—imstone c. whereby he could in a moment many thousand ways avenge himself of his Enemies 5. Consider that as that ground is neer unto cursing which drinketh of the dew of Heaven and receiveth the Rain and yet 〈◊〉 forth no encrease so that case is dreadfull when the Heavenly dew of the Word falleth continually upon the heart and yet it remaineth altogether barâ—en and fruitless toâ—aâ—d God 6. Consider also how the Lord giveth snow like wool câ—steâ—h forth his Ice like morsels â—â—â—â—ereth the â—oarâ— first like ashes In this Ayr are to be admired the hideous claps of â—â—under the dreadfull flashes of lightening whereby the Lord sheweth his Almighty Power and Majesty and as he made shew of these terrible things in the delivery of his Law so even common sense may teach us that he will be much more dreadfull when he calleth to account the impenitent transgressors of his Law yea we should consider that the same reverence is to be yielded to Him when he speaketh in the soft still voice of the Gospel which was due unto his voice when it was attended with thunder and lightning 7. Learn to acknowledge Him in the different change of weather be it seasonable or unseasonable and to call upon Him and give Him
thanks as the cause requireth 8. Let the Ayr filling all empty corners in the World in a wonderfull manner leaving no creek nor crany in any degree not filled put thee in mind of the infinite presence of God who filleth all in all and through all And thus mâ—ch for the second Day CHAP. V. Meditations on the third Days work SECT I. I Proceed to the third Day which with us is usually called Tuesday wherein the Waters were gathered together in one place and called Seas and the Earth was dried and clothed 1. On this Day then thou hast special occasion to admire and magniâ—y the wisdome of God in foreseeing what was fit for the use of the Creatures his goodness in â—ffecting it and his Power in crossing and controuling the first order of nature for this purpose Consider this day how all was Water no sign of Earth no Mountain no dry Land appearing and then on a sudden by the Word of God the Waters rouling together into one place called Seas and there abiding And here consider what wonders are in this deep what numberless swarms of Fishes swimming and floating up and down of which afâ—erwards on the fifâ—h Day 2. Consider how admirable is the Power of God seen in bridling the Waves of the Seas and by his invisible but most mighty hand holding them in that they shall pass no farther And thus also doth the Lord restrain the Enemies of his Church both Devils and wicked Men who otherwise would soon bring down a deluge of misery upon the people of God and swallow up his little Flock and therefore as when thou seest the Waves beat furiously against the shore as if they would return to their old place again thou dost not fear it because the hand of God keeps them in so when thou seest the rage of the Enemies against the Church at the highest yet remember that the Covenant which God hath made with his own people is as a strong Bar against their might and malice 3. Wonderfull is the Lords Majesty set foâ—th by the greatness of the Seas bordering upon so many Nations and compassing the Eâ—rth about yielding by means of Navigation a speedy intercourse between those Countries which are far distant from each other 4. Wonderfull it is in the secret passages whâ—ch it hath whereby it sendeth forth Waters into the Cranies of the Earth which in divers places break out again in sweet and fresh Springs losing the saltness which they brought from the Sea and then by the conjunction of many Springs making Rivers and emptying themselves again in the Sea Eccles. 1.7 So also we who receive all from God should return all to him again It were a monstrous thing in nature for a stream to wheel about and come home and sink into its own Spring again not emptying it self into the Sea from whence it came No less monstrous is it but much more common for us to run thus in a Circle and to reflect wholly upon our selves to aim at our selves our ease our credit carnal contentment and not seriously and effectually to bend our hearts and thoughts to direct our aimes to employ our gifts and talents of several kinds for the honour and glory of the giver A sin that will fall most heavy at the last day if not repented of and forsaken How can we cross and oppose the Lord more who made us for himself alone than when we make our selves only to aim at our selves These Rivers run into the Sea yet is not the Sea indebted to them nor over-filled by them when we have done all that we can for God yet are we unprofitable servants we cannot give him a recompence answerable to that which we have received much less deserve any thing at his hands 5. The peâ—peâ—ual course of these streams and Rivers fed by a living Spring should put us in mind of that Well of Living Waters even the Fountain of sanctifying grace which Christ by his spirit shall cause to arise in the hearts of the faithfull never to be dried up again and such must our graces be not like a little rain-water filling the Cistern and soon dried up or drawn out but like a Spring that giveth a continual supply And as many Waters which now glide along and shew themselves in the Vallies had their first rising in the Hills as it is said that the Râ—ine the Rhene and the Poe three great Rivers of Germany France and Italy have their Springs in those Mountains called the Alpes so those streams of grace which are to be seen in the low Vallies even the conversations of humble Christians had their beginnings in that Mountain of holiness and came down from the Father of lights SECT 2. NOw then the dry Land the huge massy Body of the Earth appeareth the Waters being put up in one place and here 1. You may think of huge Mountains deep Vallies in the bowels of it veins of gold silver brass lead iron and consider that these things which the World esteemeth most precious and for whâ—ch mâ—ny thousands cast away their precious Souls are laid up by God in the lowest and basest part of the Creation buried under ground And therefore though in these we should admire the wisdome goodness riches of their Maker yet at the other side we must take special care that we do nâ—t let â—hem steal away our heaâ—â—s from him who made both them and us That brazen Serpent which Moses made by the Lords appointment was a Sacrament unto the Isâ—aelites who had fâ—lt the Fiery Venome of those Serpents in the Wilderness but the Peâ—ples sin in after-times made it a dangerâ—us Idâ—l and so a Nehâ—shtan or contemptible piece of Brass as Hezekiah called it so God hath created these mettals c. and hath given them their natures beauty qualities for ouâ— use and his glory but if we give that affection to them which we owe to him we make them Idols and are to remember that they are but a brighter kind of deâ—d Earth and that the meanest Soul in the World is of more worth than a Mountain of Gold and therefore it is a notorious indignity to the Father of Spirits and Maker of all things if we prefer one of his meanest works above Himself Again it is reported that those grounds which abound with Gold and Silver are barren in bringing forth living Plants as Trees Herbs Grass c. So the heart that hath a golden Mine or a vein of Silver running through it is barren in bringing forth any lively fruits of holy obedience 2. But the Earth is without all ornament and clothing now that the Waters are removed neither did it bring forth one poor grass or herb or any other thing until the working and All-mighty Word of God laid a new Commandment upon it Let the Earth c. And therefore do not think that the Earth hath this vertue to bring forth of it self a yearly encrease but that it would
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
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
food so should a Christian labour out of the providence love and promise of God to gather matter of chearfulness and contentedness even then when he seeth no special means for supply in outward things Moreover as the Bird singeth although she be in the Cage so a Christian must rejoice in his afflictions and like Paul and Silas sing in fetters as it is reported of the Nightingale that she setteth her breast against a thorn to keep her waking that she may not through sleep cease to sing so a Christian must even enforce himself to spiritual watchfulness and use special means to keep his heart awake that he may shew forth and sing out the praises of God even in the night that is at such times when others sleep in sin and care not to honour the Lord. Finally as a bird preferreth her liberty in the Wood or Hedge before a dwelling in a princes pallace where she hath her meat continually brought unto her so a Christian preferreth that spiritual liberty whereby his heart is freed from the fetters of sinful lusts above the greatest earthly estate in the world with thraldome under sin and want of an enlarged spirit SECT 2. WE might also speak of many particulars among the Birds 1. The Stork may teach children their duty toward their parents of which it is said that as the old nourisheth her young so the young nourish the old again a lesson which many children have not yet learned though this unreasonable Creature teach it So the Turtle may teach conjugal love between Husband and Wife these as it is reported being so so constant and entire unto each other The Pellican may teach special love of Parents toward their children who is said to feed her young wiâ—h her own blood especially it may make us with all thankfulness and holy admiration to bless Christ Jesus for his unspeakable love to us who gave his body to be meat indeed and shed his blood to be drink indeed whereby we might be fed and live for ever The Ostrich in leaving her eggs in the sand and not considering that the foot may crush them is an image of careless unnatural parents who use no Christian providence in behalf of their children 2. As those Birds of Prey and ravenous fouls make use of that advantage which they have in height and strength to seize upon divers things here below so many oppressours and greedy worldlings abuse that advantage which they have in wealth and power to seize upon the estates of others that are below them and not able to make resistance And as those ravenous Birds are of all other the most hateful so these greedy and over-bearing oppressours do carry the curse and deâ—estation of the Country with them Again as some Birds hate the light so some men in love to the works of darkness cannot endure the light that shineth in the Ministry of the word or in the conversations of the Godly 3. Consider also that as the fouls do gather and cherish their young ones under their wings so the Lord doth shrowd his children under the wings of his protection and as the little ones are thereby safe against the ravenous Birds so the Godly are thus sheltered against cruel enemies and manifold dangers As the young ones are cherished and refreshed by this means with a kindly warmth so the godly are wonderfully refreshed in the bosome of Gods love with a lively and most comfortable warmth from the presence and favour of God And as the young ones after a storm are apt to stray abroad and play about in the sun again untill the Kite be ready to seize upon them so the Children of God in time of prosperity are apt to withdraw themselves from that near communion with God untill that Prince of the air flying all about and seeking his Prey do fall upon them with some dangerous temptation 4. As the Birds are affrighted and driven away from the corn when one of them is killed and hanged up there for terror to the rest So should men learn by others punishments to abstain from things forbidden Gods judgments upon many swearers drunkards oppressours adulterers scoffers at godliness railers persecuters unnatural children c. should skare away others from those sins which have proved so deadly and dangerous to the former When Herods carkass was eaten up with worms it was a fair warning to all the enemies of Gods Word and Ministers such as Herod was And He that not long since hanged himself in this parish after he had continued long in a course of railing against the Minister that then was may justly be thought to be hanged up by the special providence of God as a dreadful skare-crow to all other tongues set on fire of hell in the like kind 5. Again we may here think of Solomons comparison as a Bird when it is in hand may soon make an escape and never be seen again So Riches get themselves wings saith he Riches vanish away many times like a Bird in the air and the owner can never catch them nor come near them again if the father hold fast the son lets them fly or if the son be as sure of his hand as the father yet the next heir letteth go his hold or the Lord himself by some special judgment or other cutteth the string and they are gone especially when men get wealth as â—oulers catch Birds with snares nets or ginns by unlawful means or too much niggardly sparing This should teach us not to make much account of these things much less to purchase them with the loss of everlasting life 6. In a word we may here consider the wonderful wisdom and excellency of the Lord in the abundant variety of these winged Creatures in the beauty of many of them in the swiftness of many and most of them the variety of kinds of colours of quantity of quality And to those we must refer those lesser sorts of creatures viz. Bees Flies Wasps Hornets Locusts Caterpillers yea the least Gnats or whatsoever flieth in the air all which might yeild us much matter of meditation and admiration Gloriously doth the wisdom and goodness of God appear in the little Bees which are said to have their King whom they follow and obey which out of many flowers suck that which they digest into honey and set it into such a frame of the Comb as no wit of man can make the like This honey as sweet as it is yet every child of God must get such a spiritual relish that like David he may find the word of God more sweet than it And as the honey is both pleasant and nourishing 〈◊〉 is the word to that soul which hath a spiritual appetite But in one respect the Bee may put thee in mind of the nature of sin which carrieth honey in the Mouth but a sting in the tail therefore we should hereby learn not to be deceived with the seeming sweetness which sin bringeth at the
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
they were created it is uncertain some think it was the first Day with the Light and that is not unlikely but we must not speak peremptorily where the Scripture is silent howsoever both Scripture and Reason do prove that they were made though the time of their Creation as well as many other things concerning them be hidden from us because not necessary for us to know CHAP. 2. THeir Knowledge is either natural given them at the first Creation or supernatural by revelation from God or acquired and gotten by experience that they had excellent knowledge at their Creation there is no question being made more excellent than Man who yet at the first had an admirable measure of knowledge given unto him The knowledge which they have of God and of his works is admirable from their very Creation though yet it is not infinite it doth not reach to things to come unless it be indirectly by a consideration of some things present thereby collecting what will follow or by seeing things in their causes otherwise they have no certain natural knowledge of things meerly future for that is the prerogative of God denyed to the Creatures But besides this they have a supernatural knowledge revealed of God unto them and thus they come acquainted with many things to come when the Lord is pleased to give them knowledge of them So the Angel Gabriel knew that Christ should be conceived in the Womb of the Virgin Mary because the Lord had revealed this to him and sent him to acquaint her with it So on the contrary the lying Spirit knew that Ahab should fall at Ramoth-Gilead because the Lord had revealed so much to him Besides this there is no doubt but that they have wonderfully encreased their knowledge these many years which have passed since their first Creation Consider this that being Spirits and not having their understandings dimmed by any gross Vapours arising from the Body nor interrupted in their speculations by any Bodily pains or sickness nor being subject to weariness nor in any sort hindered or disabled by old Age nor distracted by seeking necessary supplies for the Body all which are impediments incident to Bodily substances and besides all these have had many thousand Yeares wherein to increase their knowledge it is beyond our imagination to think to what an height they are grown by this means The Apostle sheweth that the holy Angels did encrease their knowledge in the Gospel by the Preaching of the Apostles Eph. 3.8 Unto me who am less than the least of all Saints is this grace given that I should Preach among the Gentiles the unsearchable riches of Christ that Men might learn as he saith Vers. 9. But this was not all there were Scholars also of an higher forme in the School of Christ sc. the Angels themselves To the intent that now unto Principalities and Powers in Heavenly places might be known by the Church the manifold wisdome of God Vers. 10. This may seem strange that Angels should learn of Men but this we must know that it was not Paul nor any mortal Man that of himself could teach these immortal Spirits any knowledge which they had not but it was the Holy Ghost himself who is infinitely above Men and Angels that spake by the Apostles to the Angels and out of the Mouths of Men did teach these glorious Spirits But there is a great difference in the end of this knowledge in Angels and Men for Men must learn the mysteries of grace both that they may believe and be saved and also that they may admire and magnify the riches of Gods grace in the work of Redemption But the Angels do not learn this for their own Redemption who never fell into Sin and therefore need no pardon but that they may glorify God and rejoyce in the Salvation of the Elect. And as God the Son did choose to unite to himself not the Nature of Angels but of Man So God the Holy Ghost did choose rather to speak by Men to the Angels in this mystery concerning God the Son being God and Man than by the Angels to Men. Now there is no doubt but the evil Angels also do learn the Gospel-mysteries which they also believe and tremble they are constant hearers and it may well be thought that there is never a Sermon which is likely to bring any danger to their Kingdome but that some of them are present though for no good intent yea when they hinder others from learning yet they learn themselves though they never mean to practise And as the Angels good and evil have increased their knowledge in the mystery of Christ So I doubt not but they have done the like in other things by their long experience Now yee must not think there is an essential or natural difference between the good and evil Angels though they differ exceedingly in regard of moral good or evil no more than there is between good and evil Men. Peter and Iudas were both Men though the difference were great in their ends and in their dispositions CHAP. 3. NOw I come to speak briefly of both these sorts apart and first of the good Angels such as all were at the first for as for the evil Angels they are not so by their Creation and therefore as they are evil they are not to be reckoned among the Creatures we may safely say that God made no Devils for though he made those Creatures which now are wicked Devils yet he made them not Devils but Holy Angels excellent and glorious Spirits but I shall not speak of them here Now for the good Angels 1. Consider their perfection which is both of Nature and of Grace The Lord at the first gave them an excellent perfection of Nature whereby he made them good perfect and compleat according to their kind so that they wanted no excellency which belonged to created Spirits and perfect intellectual Natures So doubtless they had naturally admirable power and strength given them as appeareth Psal. 103.20 Bless the Lord yee his Angels mighty in strength One Angel invadeth a whole Camp of Souldiers and in one Night slayeth 185000 Men their agility speed and quickness is extraordinary how swiftly doth the Wind fly through the Ayr but these Spirits are far more quick and active and therefore the Cherubins are described with Wings and so the Seraphims also yea they are called a Flame of Fire in regard of their inflamed love to God No doubt they had a fulness of all perfection answerable to their Natures Power Knowledge quickness perfect holiness love to God joy in him unspeakable and glorious and especially a most happy habitation in the glorious presence of God and Kingdome of Heaven To this natural perfection which all Angels had at first and which the good Angels still have we suppose must be added a perfection of free Grace whereby the Lord was pleased to confirm some of them in their first estate leaving some to themselves as he
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.
bodily senses but by this spiritual faculty of the soul. By this the Lord hath made man able to search into the hidden causes of things and to see him in his works By this he hath enabled him to get the knowledg of Arts and Sciences of Trades and Dealings c. 2. There is an act of Iâ—vention by the working of the Understanding finding out many particulars belonging to some general and finding out one by another like unto it So in matter of Trades God hath given this power of Invention to the understanding whereby Trades are perfected and new additions of skil and art are added to them and so in the learned sciences 3. There is Iudgment whereby the understanding passeth its sentence and giveth its determination upon things concerning their nature truth and goodness 4 There is a power of Discourse proving one thing by another this is so therefore it is so the sun is up therefore it is day the days are lengthened therefore the sun is past the winter solstice c. None of these are to be found in any unreasonable Creatures SECT 2. The will is another principal faculty of the soul chusing or refusing freely good or evil And as the understanding is as it were the eye so the will is as it were the heart of the soul. For although the understanding see never so clearly what is good yet unless the Will agree and give its consent it is not followed The Understanding is like one that giveth good counsel but if the will be obstinate it is not followed He that knoweth his Masters will and doth it not to him it is sin so that you see a man may know and not do Now in such a case a mans understanding agreeth with Gods Will for he both knoweth what God will have done and knoweth it to be Good But his Will crosseth both the Will of God and his own Understanding which is the aggravation of sin and encreaseth the Stripes Now the Acts of the Will are in general two To Will or to Chuse To Nill or to Refuse Now in these two faculties there are two others seated as Free-Will and Conscience Free-Will is a faculty of the mind whereby the Will without constraint doth willingly chuse or refuse what the understanding discovereth to be good or evil for all the power of man cannot compell the will to embrace or refuse what it will not refuse or imbrace The outward man may be forced against the will the Tongue may be forced the Hand may be forced but no Tyrant in the world can force the Will And hence cometh that unmoveable resolution of Gods Children in the profession of the gospel even from the invincible freedome of the will sanctified by the spirit of God it is true it is the spirit of God is the cause but the Spirit is pleased to make this use of mans will and of that liberty which he himself gave man at his Creation Again on the other side the will of man may be brought to cover its own inclination and outwardly be brought to conform to the constraining powers of others but the inward bent of it none can force a contrary way Again the will by perswasions by reasons discovered unto it by better informations may be inclined to alter but never violently turned by compulsion when it is altered though the preparatives and motives of its alterations come from others yet the alteration it self must come from it self I speak not now of God's Act in renewing it by his Spirit who being the Maker of the Will hath that power over it which no Creature can possibly have yet the Lord will not compell the Will for that were to destroy it and make it no Will but by sanctifying and new-making it he makes it willingly embrace that which it shunned before and resolutely to reject what it embraced before Now although the Fall of Adam did actually take away mans Spiritual life consisting in the Image of God and the Holiness of his Nature yet it did but forfeit for the present and not actually bereave him of his natural life nor the natural powers of his Soul by which he lived so then there is no question but man in the State of sin hath free Will But the question is Wherein I answer in things natural and moral not in things supernatural and spiritual In natural things a man in his natural estate hath free-will to chuse or to refuse in eating and drinking in eating or not eating in walking or not walking c. So in moral actions a man in his natural estate may do many good moral acts and hath liberty of will to do them as to use abstinence to exercise temperance to shun drunkenness c. yet with exception that many particulars through custome and company c may be so enthralled to some lusts that the exercise of this freedom of will is even wholly smothered in them and cannot shew it self but is strongly clogged and kept down but yet that which their will chuseth it freely chuseth still But now on the other side it hath not liberty unto spiritual and supernatural things It may freely entertain the use of outward means and ordinances but it hath not free power to believe aright to change it self to purge it self from the stains of nature to repent c. All these must come from above None but God can make his Image in Man when Man and Satan hath defaced it But if the Son shall make you free then are you free indeed If the Son of God shall by his spirit of liberty infused into us deliver us from the thraldome of Sin and Satan and renew the Image of God in us then are we free indeed This which is spoken of free-will doth not cross the soveraignty of Gods will nor the certainty of his decrees sith mans will is brought about freely and willingly to embrace what God hath certainly purposed whose purpose being eternal He did not in the beginning of Time make such a Creature as should disappoint him of his eternal purpose SECT 3. Of Conscience IN the next place followeth Conscience about which it seemeth that both the Understanding and the Will are exercised This is an application of general Rules unto particular Cases and points of practice and this it performeth both by the Understanding and the Will and that both concerning things not yet done and concerning things already done Conscience by vertue of the understanding judgeth such and such particular actions to be good and such as it ought to practise because it seeth them agreeable to those general rules of duty and of goodness which it hath already conceived Our Saviour knew that he must fulfill all Righteousness therefore when Iohn was unwilling to baptize him he applieth that General to this Particular He must fulfill all therefore this part of Righteousness St. Peter had laid up this general direction that our Saviour gave him