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
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
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
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
should learn to bless God for every faculty of our souls we are too unthankful for all sorts of mercies but yet more apt to give thanks at least outwardly for things without us than for those more excellent things within us Thus many a one saith I thank God for health for meat and drink c. that never not so much as in words doth give him thanks for his soul and the several faculties of it How seldome hath God any praise for our understandings our judgments our memories our reason wills and affections how lame would our souls be without the will and affections how blind without reason memory or understanding yet how unthankful are we to him that made them we should râ—ckon these among the chiefest of Gods blessings next to the sanctifying graces of Gods spirit and accordingly shew our thankfulness for them to his glory SECT 2. II. IN as much as the Soul is more excellent by its Creation than the Body this sheweth that our care should be greater for the soul than for the body Nature it self might teach even a natural man to be more careful of the natural good of the soul than of the body which yet is contrary to the practice of man You will say the Natural man perceiveth not the things of the spirit neither can he discern them because they are spiritually discerned But I speak now of such natural good things as tend to the enriching and perfecting of the soul and mind of man namely such knowledg in Arts and Sciences as concerneth the things of this life How many do preferre the things of the body above these But the principal thing is that which concerneth the spiritual happiness heavenly perfection of the soul. These things which are the most excellent endowments of the most excellent part of man are less regarded and sought for than those that are the meanest appurtenances of the body which is the meanest part The least saving grace being a thing belonging to the perfection of the soul is worth more than the whole body which without the soul is but a dead lump of earth Can a Maid forget her ornament oâ— a Bride her attire yet my people have forgotten me days without number saith the Lord Ier. 2.32 what a shameful indignity is this to the Majesty of God when ornaments of the body toyes head-tyres or the like serving to dress up an earthly carkass shalâ— be better remembred than God himself yea shall be remembred when he is forgotten Thus every thing belonging to the body is thought of but the soul is forgotten the eye must be pleased the ear must be tickled the palate must be delighted great ado must be made for back and belly but where is the care for the soul we can starve that yet never feel any hunger we can let it pine away yet never complain of weakness we can suffer mortal diseases most dangerous corruptions to grow upon our souls and never see our need of spiritual physick How many a soul is swollen with pride and over-grown with vile affections and yet no care is taken of it but it is let alone as if all were well yea what deadly wounds do men daily give to their consciences by swearing lying drunkenness by unjust and indirect dealings with others yet all this is esteemed as nothing no care is used to have it cured nay he that shall desire to cure it or perswade them from these desperate courses tending to the destruction of their souls shall be hated as an enemy Our very creation should make us ashamed of this folly that all the care is taken for the body framed out of the dust and the soul is utterly neglected which the Lord himself breathed into the body Fâ—ar not them saith our Saviour Mat. 10.28 which after they have killed the body can do no more but fear bim which can cast the body and soul into hell-fire Yet he that shall follow our Saviours counsel in this shall be thought to be a fool by many men he that will rather suffer harm in his body or loss in his goods and such things as concern the body than hazard his soul upon any sin which is death to the soul is thought to do it in simplicity for want of wit whereas even reason might teach us that the soul is a thousand times better than the body and the misery of the soul incomparably beyond the punishments that can befall the body in this life Let us then labour to prevent the everlasting destruction of the soul and fear it more than a thousand deaths of the body if it could possibly endure so many Think that a precious thing that weigheth more than the whole earth in the ballance of the sanctuary and the judgment of Christ. What shall it profit a man to gain the whole world and lose his own soul Oh learn to prize thy soul a precious Creature and immortal Spirit and make it appear thou makest more reckoning of it than of thy body thy body is but a small piece of earth but the whole earth is not able to bring forth or yeild matter for one soul which is of an higher nature SECT 3. III. THis should teach us also that the greatest good which one man can do for another is that which is done for his soul. The feeding cloathing and refreshing of anothers body is a good work if rightly performed but the good which is done to the soul is a better work as the soul is better than the body This therefore should reform a gross folly among us whereby it is conceived that there is no good work in a manner besides that which is done to the body It is true that he who hath this worlds good and yet doth no good in this kind doth not truly perform any other good work but yet this on the otherside is a gross errour to conceive that the best thing that a man can do is to help the outward man and that the doing of this is enough to excuse him from doing good to the souls of others This is a gross carnal conceit it is as much as to affirm that the body is better than the soul earth than heaven mortality more excellent than immortality and a lump of flesh more worth than a spiritual being Now men are so far from esteeming that best which is done for the good of the soul that they account those admonitions and reproofs which are tendered to them for this purpose the greatest signs of ill-will that any man can shew to others no man is accounted a worse neighbour than he that will seek to pluck mens souls as brands out of the fire of Gods wrath by shewing them the danger of their sins If men want for the body what outcrys are there made against the hardness of others hearts men are so hard-hearted now a days that they will not give a poor man a bit of bread they will see him starve first and somtimes