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be great Misery : Satan hath spoiled us since it loft the very Proportion and Vi. of our rich Treasure, that glorious Image fage of it, that is, God's Image?

Let us of Holiness. And hath drawn upon our consider this Doctrine, that we may know Souls the very Visage of Hell, the Linea from whence we have fallen, and into ments of this hellith Countenance, but what a Gulf of Sin and Misery we have the most part of Men ly stupid, insen fallen, that the new News of Jesus Chrift. fible of any Thing, as Beasts that are felled a Mediator and 'Redeemer of fallen Man, with their Fall

, that can neither find Pain may be sweet unto us. Thus it pleased the nor rise ; if we could but return and con Lord to let his Image be marred and quite fider what are all those fad and woful spoyled in us, for he had this Delign to Consequences of Sin in the World, what repair it, and renew it better than of old, a ftrange Diftemper it hath put in the and for this End he hath created Chrift

What Miseries that one Fall according to his Image, he hath ftamped hath brought on all Mankind? I am sure that Image of Holiness upon his Flesh, to by these Bruises we might conjecture be a Pattern, and not only so, but, a what a strange Fall it hath been. Sin Pledge also, of restoring such Souls as did interpose between God and us, and fee unto him for Refuge, unto that prithis darkned our Souls, and killed them, mitive Glory and Excellency: Know then the Light of Knowledge was put out, and that he hath made his Son like untò us, the Life of Holiness extinguished, and now that we might again be made like unto there remains nothing of all that stately him ; he said, let one of us be made Man, Building, but some Ruines of common in the Counsel of Redemption, that so it Principles of Reason, and Honefty engrav-might again be said, let Man be made like en on all Mens Consciences, which may unto us, in our Image: It is a second fhew unto us what the Building hath been; Creation must do it, and that you we have fallen from Holiness, and so would look upon your Hearts to enquire from Happiness, our Souls are deformed if it be framed in you: Certainly you and defiled; you - see what an ill favoured must again be created into that Image if Thing it is, to see a Child wanting any' you belong to Chrift. To him be Praise Members. O if Sin were visible, how ug and Glory. ly would the Shape of the Soul be to us,

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Rom. xi. 36. For of bim, and through bim, and to him are all Things ;

to whom be Glory for ever. Annen. Pfal. ciii. 19. The Lord bath prepared bis Throne in the Heavens: And bis Kingdom ruleth over alt. Mat. x. 29. Are not two Sparrow's fold for a Faribing? And one of then shall not fall on the Ground without your Father. THERE is nothing more commonly lieve there

is no Point of Religion fo fuconfefled in Words, than that the perficially and slightly considered by the Providence of God reaches to all the moft Part of Men : The most part ponCreatures, and their Actions ; But I beder none of these divine Truths, shere is

nothing above their Senses which is the in Scripture. The general Providence of Subject of their Meditations: And for God and the special Administration of the Children of God, I fear many do Christ the Saviour, these are common, give such Truths of God too common and these are essential to our happiness; and coarse Entertainment in their Minds, therefore the Meditation of Christians through a Conceit of the Commonness of thould run most upon them, and not althem. I know not what we are taken up ways about some particular Questions or with in this Age, with some particular Debates of the Time. It is a strange Truths, more remote from the Know. Thing how people should be more at: ledge of others in former Times, or some fected with a Discourse on the Affairs of particular Cafes concerning ourselves : the Time, or on some inward Thoughts You will find the moft Part of Christians of their own Hearts, than if one should ftretch not their Thoughts beyond their speak of God's universal Kingdom over own Conditions or Interests, or Tome all Men and Nations; that is accounted particular Questions, about Faith and Rea general and ordinary Discourse; even, pentance, Go. And in the mean Time as if Men would set at nought the Sun's the most weighty Points of Religion, Light, because it Mines to all, and every which have been the Subject of the Me Day; or would defpise the Water, be ditation and Admiration of Saints in all cause it may be found every where : Let Ages, are wholly laid aside through a the Sun be removed for some few Days, Mifapprehension of their Commonnels, as and what would the World account of if à Man would despise the Sun' and the it beyond all your curious Devices or Air, and prefer some rare Piece of Stone rare Enjoy Bients. This is j which would or Timber to them. Certainly, as in the increase to more true Godliness, if rightly Disposal of the World, the Lord hath in believed, than many other Things ye are great Wisdom and Goodness made the moft busied withall. It's our general View of needful and useful Thing most common; them makes them but general. I spoke those, without which Man cannot live, once upon this Word, Rom. xi. 36. but are always. obvious to us, so that if any only in reference to the End of Man, Thing be more rare, it is not necessary :' which is God's Glory; but the Words So in this Universe of Religion, he in do extend further, and we must now conMercy and Wisdom hath so framed all, lider what further they hold forth: The that those Points of Truth and Belief, Apustle hath been speaking of the Lord's which are most near the Substance of Sal- unsearchable Ways and Judgments towards vation, and necessary to it, and most fit to Men in the Dispensation of Grace and Salexercise us in true Godliness, these are anon, how free and how abfolute he is every where to be found, partly en in that: And this he strengthens by the graven on Mens Hearts, partly set down supreme Wisdom of God, who did direct moft clearly and often in Scripture, that bim; Why dost thou, Man, take upon a believing Soul can look no where but it thee to direct him now? For, where must breathe in that Air of the Gospel, and was there any Counsellor when he alone look upon that common Sun of Righteoul- contrived all the Frame of this world, and nels, God the Creator, and the healing Sun, then by sovereign Highness and SupreChrift the Redeemer, shining every where cacy over the Creatures disposed of them?



For he is Debitor to none, therefore none Way with him, till we arrive and end at can quarrel him for giving or not giving, God; and thus to do continually in the for who was it that gave him first, for Journey of Meditation, when it surveys which he should give a Recompence? any of his Works, this were, indeed, the Was there any could prevent him with a very proper Work, and the special HapGift? Nay, none could, saith he, for of piness Man was created for ; And, 1 may Him, and ebrough Him, and for Him fay, a great Part of that for which a are all things : And therefore he must Christian is created for : Again, there prevent Men. For from whence should would be nothing more powerful to the that Gift of the Creature, which could comforming of a Soul to God, and to his oblige him, have its Rise ? It muft be Obedience and Fear, than this, to have of God if itbe a Creature, and therefore that Perswalion firmly rooted in the Heart, he is is no Man's Conmon, He must T bar of God are all Things: That give it ere we have it to give him again..

whuever it be,,,Good or Evil, that befalls The words are most coinprehensive, us, or ohers; whatever we observe in they comprehend all Things, and that is the world, that is the Subjet of the very large: There is nothing without this Thoughts and Discourses of Men, and Compass and they comprehend all the turns Mens Eyes after them, that all that Dependance of Things. Things depend is of God; that is, it is in the World, it's upon that which made them, that which tarted out of nothing at his Command ; preserves them, and that for which they it is, because his Power gave it a Being ? are made. An Things depend on bim And in this consideration to overlook, as their producing Cause, that fir At gives and, in a manner, forget all second them, a Being : For of Him are all Causes; to have fuch affecting and upTbings; they also depend on him as their taking Thoughts of the first Principle of conserving Cause, who continues their all these Moțions, as to regard the lower Being by that felf-fame Influence where Wheels, that are next us, no more than with he gave it, for through bim are all the Hand or the Sword that a Man Atrikes Tbings · And then they depend on him us with ; as if these second Causes had no as their final Cause, for whose Glory they Influence of their own, but were merely are, and are continued, for, for Him are acted and moved by this supream Power, all Things. Thus you have the Beas if God did nothing by them, but only ginning, the Continuance, and the End at their Presence. We should fo labour of the whole Creation : This Word may to look on those Things he doch by Crea. lead us through all: From God as the cures, as if he did them alone without the Beginning, the Alpba and Original of Creatures, as if he were this Day creating their Being: Through. God as the only a World : Certainly, the solid Faith of Supporter, Confirmer, and Upholder of God's Providence will draw off the Covertheir Being : And unto God as the very ing of the Creature, and espy the secrec End for which they have their Being. Almighey Power which acts in every Thing Now, to travel within this Compass, to to bring forth his good Pleasure concernwalk continually within this Circle, and ing them : And then to confider, with 10 go along this blessed Round; to be that same Șeriousness of Medication, gio a God, and to go along all our chat fame everlasting Arm which made

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them, is under them to support them; but an uninterrupted, and constant Flux that the most noble and excellent Crea- and Emanation of these Things from tures are but Streams, Rays, Images, God, as of Light from the Body of the and Shadows of God's Majesty, Sun. And then to meditate how all these which as they have their Being by Things are for him, and his Glory, though Derivation, so they have their Con- we know no Use nor End of them, yer sinuance by that same continued Influence; that his Majesty hath appointed them to so that if he would interpose between thew forth, one way or other, the Glory bimself and them, or withdraw his Coun of his Name in them; and these Things tenance, or stop his Influence, the moft which to our first and foolith Apprehenfufficient of them all should evanish, as fions seem most contrary to him, and, as the Sun-beams dry up the Streams of a it were, to spread a Cloud of Darkness Fountain, and disappear as the Image of over his glorious Name, the Sins and prethe Glass, Psal. cii. 29, 30. O chat verse Duings of Men and Angels,the many Place -- were a pertinent Object of a Disorders and Confutions in the World, Christian's Meditation : How much of which seem to reflect some way upon God is to be prest out of it by serious him ; that yet he hath holy and glorious pondering of it? Thou bideft iby Face Ends in them all, yea, that himself is the and they are troubled, thou takejt away End of all: I say, too meditate on these iby Breath and ibey die, thou sendejt Things till our Soul received the Stamp out thy Spirit, and they are created. It of Reverence, and Fear, and Faith in is even with the very Being and Faculties God, this would certainly be the most of the Creature as with the image in the becoming Exercise of a Christian, to Glass, which when the face removes, fbring all Things down from God, that it's seen no more; the Lord, as it were, we might return and ascend with all Things breathes into them a Being, and when he again unto God. takes in his Breath they perish, and when

This is the most suitable Employment he sends it out again they are renewed; of a Man, as reasonable, much more as we do not wonder at the standing of the Christian, that very Duty he was created World, but think, if we had been Witfor. This People bave i formed for mesles of the making of it, we would have my self, they shall jew for:tb niy Praife. been filled with Adiniration ; but certain. Ila. xliii. 21. And this is the shewing ly, it's only our Stupidity that doth not be forth of his Praise, to follow forth the hold that same Wonder continued, for Footfteps of God in the Word, and in the what is the upholding of this by his Power, World, and to ponder these Paths of dibut a very continued and repeated Creati- vine Power, and Goodness, and Wisdom, on? Which Infuence were able to bring and to acknowledge himn with our Heart a World out of nothing. If this had not in all these. He made many Creatures been before the Vercue and Power he im. on which his Glory and Praise is thewed ploys now in making them fubfift, that forth, and he made this Creature Man to Fame alone without any Addition of new forth that. Praise, and that Glory Power would have in the Beginning made which is shewed forth in other Creatures. all this to be of nothing; fo that the O, but this is a divine Office ; it is strange Continuance of the World is nothing elte how our Hearts are carried forth towards


base Things, and busied in many vain, im- ¡ Heaven and Earth obeys. Can a King pertinent, and base Employments, and command that the Sea fow not? Can a farce ever inind this great one we were Parliament act and ordain that the Sun created for

rise not, or will these obey them? Yet Certainly, this is the Employment we at his Decree and Command the Sun is were made for, 60: deduce all Things dark, the Sea stands fill, the Mounfrom God ull we can again reduce all to tains tremble; at iby rebuke sbe Sea fied, him with Glory ; to bring all down from Alas! , What do we mean that we look his everlasting Counsels, until we send all upon Creatures, and act our felves as if up to his eternal Glory, together with the we were independent in our Being and Sacrifice of our Hearts ; to behold all moving? How many Things fall out, Things to be of Him, that is, of his eter and you call chem casual, and attribute pal Counsel and Decree, to have their them to Fortune? How many Things Rife in the Bofom of chat; and then sbrougb do the World gaze upon, thidk upon, and Him, to proceed out of the Bosom of his discourse upon, and yet not one Thought, Decree and Purpose by his Power, quafi one Word of God all the Time? What obftetricante potentia, and then to return more contingent than the Falling of a with all the Praise and Glory to his ever Sparrow on the Ground? And yet even that glorious Name, for wbom are all Tbings. is not unexpedted to him, but it Aows There is none but they will allow Godfroin his will and Counsel; What less some Government in the World; some taken Notice of or known than the Hairs would have him as á King, commanding of your Head ? Yet these are particularly and doing all by Deputies, and Subfti numbred by him, and so no Power tutes ; some would have his Influence ge in the World can add to them, or dimineral, like the Sun's upon fublunary Things; nith from them, without his Counsel. but how shallow are Mens Thoughts in re- 0, what would the Belief of this do to gard of that which is ? God has prepared, raise our Hearts to suitable Thoughts of indeed, his Throne in the Heaven; God above the Creatures, to encrease the that is true, that his Glory doch manifeft Pear, Faith, and Love of God, and to it lelf in some strange and majestick abate from our Fear of Men, and our Manner above, but the whole Tenour vain and unprofitable Cares and Perplexiof Scripture shews, that he is not hur ties? How would you look upon the up in Heaven, but that he immediately Affairs of Men, the Counsels, Contrivancares for, governs, and disposes all Things ces, Endeavours, and Successes of Men, in the World, for His King dom is over when they are turning Things upside all : It is the weakness of Kings, not down, and plotting the Ruin of his people, cheir Glory, that they have need of Depu- and establishing themselves alone in the ties; it is his Glory, not Baseness, to Earth? What would you think of all look to the meanest of his Creatures ; it these Revolutions as this Time? Many is a poor Resemblance and empty Shadow Souls are astonished at them, and stand that Kings have of him ; He rules in gazing at what is done and to be done ; ike Kingdoms of Men, and to him be- and this is the very Language of your Spilongs the Dominion and the Glory ; herits and Ways, Tbe Lord barb forsaken delerves the game of a King, whose Beck the Earıb, the Lord [sech got: This is



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