The book of nature translated and epitomiz'd. By George Sikes.

The book of nature translated and epitomiz'd. By George Sikes.

Table of contents

Title page

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CHAP. I. Four degrees of created beings.

Chap. 2.

Section. I. The generall agreement that is found in the constitution of man, with other creatures.

SECT. II. The fruit or profit that's to be reaped from this general agrement of man with all inferiour creatures.

Chap. 3.

Section. I. The special agrement or harmony, that is found in the constitution of man, with other creatures.

SECT. II. The fruit that's to be reaped from this special agrement of man with inferiour creatures.

Chap. 3.

Section. 1. The generall difference of man from other creatures.

SECTION. III. Another use or fruit of this general difference.

SECT. IV. The principal reward or punishment of man, is intellectual, spiritual, and invisible; not corporeal, sensible, or visible.

CHAP. IV. The special difference of man from all inferiour creatures, whereby a yet more compleat knowledg of him is to be gained.

CHAP. V. All inferiour things were made for man.

CHAP. VI. Man is to be weighed and considered of, by his parts, that it may be known of what value he is.

Chap. 7.

Sect. I. What is it, man ought to render unto God, for his love and all his benefits?

SECT. II. The whole debt or service of love, which man is obliged to pay unto God, redound's and return's singly and wholly to his own profit and advantage.

SECTION. III.

SECT. IV.

CHAP. VIII. The nature, conditions, force, properties and fruit of love.

Chap. 9.

Section. I. Two first loves, or chiefly beloveds.

SECT. II.

SECTION. III. Two principal parts of self-love.

CHAP. X. The love of God causes union amongst men; self-love, division and strife.

CHAP. XI. From self-love may we argue our duty to god.

Chap. 12.

Sect. I. The different fruits of the two chief loves, the love of God, and self.

SECT. II. Resurrection.

Chap. 13.

Sect. I. The temporary fruit of self-love.

SECTION. II. The eternal fruit of self-love.

SECT. III. Resurrection.

CHAP. XIV. Two generall societies, and everlasting habitations of men.

CHAP. XV.

Concerning hatred.

SECT. II. The nature, force, properties, and fruit of hatred.

SECT. III. Two chief hatreds.

SECT. IV. The different fruits of these two hatreds.

Chap. 16.

Section. I. Concerning other particular debts man owes unto God, besides love, and that, first, in generall.

SECT. II. Concerning these duties, in speciall, and first, of fear.

SECT. III. Two principal fears.

SECT. IV. Honour.

SECTION. V. The name of God, acquired by his wonderful works.

Chap. 17.

Sect. I. The private honour of man is the capital enemy of God's honour.

SECT. II. The honour of God is attended with man's profit: the honour of man tends directly to his own damage and ruine.

Chap. 18.

Section. I. Concerning Angelical nature.

SECT. II. The sin of Angels.

SECT. III. The punishment of the angels that sinn'd.

Chap. 19.

Sect. I. In what manner men come to be united with the first evil angels, as their head.

SECT. II.

SECTION. III. Redemption.

SECT. IV.

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THE BOOK OF NATURE Translated and Epitomiz'd.

Psal. 19. 1, 6. Rom. 1. 19, 20.

By GEORGE SIKES.

Printed in the yeer 1667.

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CHAP. I.
Four degrees of created beings.

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THere are four generall degrees of creatures, by which as four distinct rounds in the ladder of created nature, man may ascend to the right knowledg of himself and of God. There was no other generall and visible book for mankind to read the mind of God in, and their duty towards him, for the first 2513. yeers of the world. Then began the book of the holy Scriptures to be written by Moses, which was finished by John, about the yeer 4100. The former volume of it was peculiarly committed to the jews. To them perteined the giving of the law, the service of God, and the promises. Other nations took little notice of it, till the promised Messiah came in the flesh, and brake down the middle wall of partition between them and the jews; on which, the holy Oracles became common to all the world. But this book, though it do more perfectly, excellently, and fully declare the mind of God, as to the duty and concerns of man, then the book of nature, yet doth it no wayes rescind, obliterate, or invalidate it. That book is yet in being, and doth by the various voices and lines thereof, [Page] administer the same significant instruction unto man, as from the beginning. And hereof is he obliged to take notice, even by the Scriptures of truth, as may appear by the two places thereof, quoted in the title-page, with others, which, for brevity, I refer to the reader's enquiry.

1. The first generall degree, or lowest rank of creatures, comprehend's all those things that have being only, not life, sense, or understanding.

2. The 2d comprehend's all such things as have being and life only, not sense nor understanding.

3. The third comprehend's all those creatures that have being, life, and sense, but not reason or understanding.

4. The fourth comprehend's only those creatures, that have being, life, sense, and understanding with free-will, which are rationall and intellectuall powers.

In the lowest round of this ladder, the first degree of created beings, we find more various species or kinds, as also more individualls, then in the second; in the second, more then in the third; in the third, more then in the fourth. There is but one species or nature at all, in the fourth, to wit, humane; and not so many individuals as in any of the former trhee.

1. In the first degree, we find abundance of distinct species or natures of things, one above another, in dignity; the four elements, all inanimate compounds, the visible heavens with the furniture [Page] thereof, Sun, Moon, and Stars. Water excells the earth, and is scituated above it. Air excells water in dignity and scituation. Fire excells air. The celestial orbes with their furniture, excell them all, The glory of the celestial bodies, it one: the glory of the terrestrial, another. There is one glory of the Sun; another, of the Moon; another, of the Stars. And one Star differeth from or excelleth another Star, in glory. There are also many kinds or species of metalls and mineralls generated under the earth, very different in worth and excellency, as Gold, Silver, copper, tinn, ledd; brimstone, alume, &c. There are also divers sorts of precious stones, different in worth, as Diamonds, Rubies, Saphirs, and the rest; amongst which, the Diamond has the pre-eminence. Many other kinds of things there are in the first degree, of different natures from each other; together with all sorts of artificiall things, which agree in this, that they have being only, not life, sense, nor understanding.

2. In the second degree, are all trees and plants or herbs. Of both sorts there are many species, distinguish'd from and surmounting one another in their different properties, qualities, and usefulness. They draw nourishment from the earth, whereby they do grow, bring forth fruit and seed for the use of man, as also for the multiplying of themselvs.

3. In the third degree are conteined all variety of creatures that have being, life, and sense, but [Page] not reason. Sense here is comprehensive of whatsoever is found in meer animals, birds, beasts, fishes, and creeping things, over and beyond what is to be found in any things of the second rank, to wit, plants and trees.

4. In the fourth round of nature's ladder, we find but one species or nature only; man's. In man is summ'd up and put together whatever is found in the other three degrees, to wit, being, life, and sense, advanc'd into a union with reason or understanding and free-will. This nature is lord of the other three, and ought to own no other lord over it, but God himself.

These four degrees of things, well considered (of which there can be no doubt, as being evident unto the common reason and experience of mankind) we may, by duly comparing and observing of them (as to their agreements with, or differences from each other) gain great instruction, as to our duty towards God, and advantages therein, both temporall and eternall.

Chap. 2.

Section. I.
The generall agreement that is found in the constitution of man, with other creatures.

THe agreement or similitude man hath with the three inferiour sorts of creatures, is twofold, general and special. So also is his difference [Page] from them, or excellency above them, generall and special. His general agrement is this.

1. He has being, with elements, Sun, Moon, Stars, and all inanimate compounds. His body is compounded of, nourished and mainteined by the elements and products thereof, as other things are. He dwells and lives in and by them, every moment.

2. He has life, with trees and plants. They live, are nourish'd, grow, encrease, and multiply, by propagation of their like. The herb yeeldeth seed, and the fruit-tree yeeldeth fruit after his kind, whose seed is in itself. Gen. 1. 11.

3. In harmony or agrement with things of the third degree, birds, beasts, fishes, and every thing that creepeth upon the earth, he has outward senses; seing, hearing, &c. He has also all the inward senses, powers, or faculties of animalish life. He has the attractive, retentive, digestive, and expulsive powers, in order to growth, nourishment, and generation. He sees, hear's, smell's, tast's, sleep's, wake's, eates, drink's, &c. as they do. No degree then of created being, is wanting in the composition of every individual man. He ha's being, with all inanimate parts of the creation; life, with herbs and trees; sense, with beasts, reason, with angels. He is the only true microcosm, or little world, in whose nature and constitution is put together al the variety of [Page] nature that's to be found in the whole creation.

SECT. II.
The fruit or profit that's to be reaped from this general agrement of man with all inferiour creatures.

FRom this general view and comparison of himself with all inferiour creatures, may man argue and certainly conclude, that there is some invisible lord over him, who gave to all inferiour things what they have; and to himself, what he has. If he had given to inferiour things, what they have, he had bin their creatour. If inferiour things had given him, what he has, they had given him more then they have in themselvs, and would be superiour to him. The same almighty lord made, order'd, proportion'd, and limited all, within their severall bounds. All are the works of his hands. He made us, and not we ourselvs. Ps. 100. 3.

Again, the excellent order of so different and innumerable things, demonstrates the creatour to be but one. Every inferiour order of things is exactly calculated and fitted to the use and service of it's superiour. The elements enter the constitution of trees and plants, nourishing them continually. Herbs and the fruits of trees enter into [Page] creatures endued with sense, and nourish them. Elements, herbs, fruits, and the flesh of beasts, enter into man, and nourish him. The celestial bodies, Sun, moon and stars do influence and give vigour and warmth unto all. Thus do inferiour things help the superiour, in great unity, harmony, and order. Things in the first, second, and third degrees, are ordeined for the service of man, who is the only creature in the fourth.

Now if the many particular and speciall natures, comprehended in the three general degrees of inferiour things, be ordeined for the relief and Service of one nature only, to wit, man's; much more ought that nature to yeeld itself wholly up to the service of one only nature above it, the divine.

There are many distinct special natures comprehended under one generall, in the three inferiour degrees of things. There are many species or natures in the first; elements, sun, moon, stars, metals, mineralls, stones, &c. In the second, are many several natures, species or kinds of trees and plants. In the third, are several kinds of birds, beasts, fishes, and creeping things, very different in their natures. But in the fourth, we find only one nature or species, wherein all the individuals do agree.

All the severall species or distinct natures of things in the first degree, are united in one generall consideration, as having being only. All the [Page] several species in the second, have being and life only. All in the third, agree in this, that they have being, life and sense only, not reason. Thus may we observe a generall unity of the distinct respective species under the three inferiour degrees of creatures. In the fourth, all are of one species or particular nature, differing only individually. And that nature which is above humane, and all the rest, must have one degree of unity above humane, to wit, numericall, without any diversity, so much as in individuals. One degree of unity ought to be acknowledg'd incident to the divine nature, above humane, which can be no other, or lesse then this; that one and the same undivided substance, nature, or essence, be found in three divine persons, really distinct from, and yet most intimately one with each other. Otherwise would nor the unity of divine nature in three persons, be superiour to the unity of humane nature in three or more men. All created natures are gathered up and knit together in humane nature, which is but one species; and humane nature is united with the supream nature of all. So comes the whole world to be consummated and terminated in the greatest unity that is possible.

Moreover, he that gave being, life, sense, and understanding to his creatures, has all these eminently and incomparably in himself, beyond what they are in the creature. He has being, life, sense, and understanding, in supream perfection and [Page] unity. He had them from all eternity in himself, He received them not from any other, nor did he give them to himself. They are not limited in him. For who should measure them out unto him? They are infinite, immeasurable, and boundless. They are all one and the same thing, in him. Life, sense, and understanding, are the self-same thing with his being. In him is no composition. What then is attributable unto his being, is attributable to all the rest. If his being be infinite, his understanding is infinite, &c.

Thus having found out the infinite perfection of God, by the finite things which he hath made, we may further conclude from such infinite perfection, that he made not the world, as standing in need of any thing his creatures could be or do unto him, for ever. But in meer bounty, did he communicate unto them their being, in order to bring them into a final state of indissoluble union with himself, which is their utmost perfection and eternall blessednes.

Chap. 3.

Section. I.
The special agrement or harmony, that is found in the constitution of man, with other creatures.

1. MAn has a special harmony with the lowest sort of inferiour things, in the frame [Page] or composition of his body, as also in the scit [...]ation of the parts thereof. He is made up of the same elemental materials with them. The nobler and more excellent of them are scituated above those of lesser value.

The celestial bodies are highest; the earth is the lowest part of the visible creation. The elements, according to their different intrinsecall worth and usefulnes, have their place and scituation in the universe, higher, or lower. So in the body of man, the head, as the noblest part, is the highest: the feet, as the meanest, are the lowest. And as the heavenly bodies do influence and rule the inferiour parts of the world, so do the head, hands, and other superiour parts of man's body, govern and order the inferiour.

2. Man has a special agrement or similitude with things of the second degree, in the production of his body. The seed of plants and trees is sown and lies hid for a season in the earth; so is the seed from which man in due time springs up, sown and covered in the lowest parts of the earth. Again, from one small seed, wherein is no apparent diversity, but great similitude of parts, many very different things do spring up and come forth, as roots, stock, bark, pith, leaves, flowers, fruits, and seeds. In like manner, from the small seed of man, wherein is no discernable dissimilitude or diversity of parts, do so many different, and wonderfull parts come forth, head, eyes, nose, ears, tongue, [Page] hands, fingers, leggs, feet, toes, brain, heart, lungs, stomack, liver, spleen, reins, bones, nervs, veins, arteries, &c. When we duly consider such a number of different parts, so fitly disposed, qualified, temper'd and scituated for our use, we may well conclude, that we are fearfully and wonderfully made, curiously wrought or embroidered by the hand of the lord.

3. Thirdly, man has a special agrement and much more likenes yet, with things of the third degree, in the production, constitution, and life of his body. They are generated by male and female; so is he. They are formed and in due season brought forth, as he. They have head, eyes, nose, mouth, tongue, teeth, heart, liver, stomack, and other parts, as he. They can se, hear, goe from place to place, eat, drink, digest, and be nourish'd, as he. And as in time, they come to die, and return to the earth, from whence they sprung up, so he. For that which befalleth the sons of men, befalleth beasts; as the one dieth, so dieth the other. All go unto one place. All are of the dust, and all turn to dust again. The spirit of man goeth upward, and the spirit of the beast goeth downward to the earth, as well as his body: but the bodies of both return alike unto dust.

SECT. II.
The fruit that's to be reaped from this special agrement of man with inferiour creatures.

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1. THe knowledg hence to be gained, is like unto the former; as a farther strengthning and confirmation thereof. The special agrement of man does more and more confirm us in this perswasion, that the same workman made all, and that the same lord that made them, orders and disposes all things by his counsell and providence, to the uses and ends by him intended.

2. The infinite power, wisdom, and goodnes of the creatour and disposer of all things, does appear in this, that out of the same elementary matter, he form's up such innumerable different things, as are to be found in the visible creation [...] the chief and most excellent whereof, is the body of man, qualified and organized for the performance of all manner of rationall, sensitive, and vegetal operations, by his Spirit. We may farther conclude, that he who could form up such an excellent thing as is the body of man, out of the lowest element, can exalt it yet higher, out of the state and fashiō of an earthly, mortal body, into the state of a spiritual, heavenly, and immortal body. 1 Cor. 15. 44. This advance of knowledg may we gain from our special agrement with other creatures. [Page] 'Tis our duty and concern, thus to mark and spell out the significant instruction, which by the voices of the creatures is ministred unto us, in the book of nature. So much of the agrement of man with other creatures, general, and special; with the fruits of both.

Chap. 3.

Section. 1.
The generall difference of man from other creatures.

THe difference of man from other creatures is also general and special, as well as his agrement with them. A greater degree of knowledg is atteinable, by considering his difference from, or excellency above them, then by considering those things, faculties, powers, organs, and operations, wherein he agrees with them. The knowledg atteinable from his agrement with them, wil profit us little or nothing, unlesse we proceed also to take notice of his difference from them. In order to this, we are first to consider the difference that the three inferiour degrees of creatures have from one another, which is also general and special.

Their general difference hath bin already spoken to. Things of the second degree excell those of the first, by having life, which is not to be found in the first. Things of the third, excell them both, [Page] by having sense, which is not found in either of them. Man ha [...]s being, life, and sense, in a generall community or fraternity with them; and he has, over and above, reason and free-will, which none of them have. Herein lies his general difference from, or excellency above them all.

There are also special differences to be found amongst inferiour creatures, under each of the three general degrees. There are many distinct natures, species or kinds, under the same general degree.

1. Under the first, the elements differ in dignity, nature, qualities, and scituation, one from another. Amongst metals, gold has a peculiar nature and excellency above silver; silver, above tinn; tinn, above lead, &c. Amongst stones, one is more excellent then another, by its peculiar nature, and specifical difference from others. Yet all these things do agree and meet together in one general degree of creatures, that have being only; not life, sense, or understanding.

2. Under the second general degree of things, that have being and life only, there are many also and great specifical differences. All the various kinds of trees and plants, have their peculiar natures, distinct from one another.

3. In the third general degree of creatures, there are many kinds of beasts, birds, fishes, and creeping things, that have their peculiar natures, very different from one another.

[Page]4. In the fourth and highest generall degree, are no such special differences. We find only one nature or species; humane. All men are of one and the same nature, or kind. They differ only as distinct individuals. One man may have many individual differences from, and excellencies above another, in his personal constitution, qualifications, acquirements, or gifts; but his nature is one and the same with his fellows. If God strip such a man of his accidental ornaments in mind or body, whereby he excell'd others, (as is familiar to observation) he does not thereby lose his nature; which demonstrates that those differencing incidents to his person, advanc'd him not above the sphere of that nature, which all men partake of. When many peeces of cloth, equal in worth, are variously coloured, the different value of the superadded tinctures makes them to be of different prices. But all such differences are accidental to the clothes. All men have the rational powers, called understanding and will, which equally difference them from all inferiour creatures. But accidental differences, incident to these rational powers, may render some men fit to ascend over the heads of others, into places of superiority.

Having thus taken notice of the differences that are found in the three inferiour orders of things, both general and special, let us now observe the difference that is found in the nature of man, from them all, which also is both general and special. [...] [Page] is wholly delectable, and that in him alone is absolute satisfaction to be had. He is an infinite, boundless good, and he is communicable to us, or capable to be enjoy'd by us. Yea, even his own infinite understanding and desire have absolute and compleat satisfaction in his own infinite being, and unutterably desireable goodnes.

2. Having thus ascended by the creatures, to some general knowledg of the creatour, as infinite in wisdom, power, goodnes, and all possible perfections; let us descend again to the consideration of ourselvs, and of our duty towards God. Man is generally differenced from brut's, by his understanding and will. All things then that we rightly conclude from this general difference, must be concluded from the due consideration of his understanding or will, or both together. Whatever he is bound to doe, as a man, perteins to one or both of these powers. These ought he to use in such a way only, as is conducible to his own true good, perfection, and blessednes; and not against himself, to his own disadvantage, damage and destruction. Whatever any creature received from the hād of God that made it, it received to its own advantage, and ought to use it so. Inferiour creatures fail not so to use it; and shall man only, the master-peece and lord of all the rest, miscarry in this great point? Each element enlarges itself as much as it can, and destroy's its contrary, but never does any thing against itself. Things of the second [Page] degree, trees and plants, do draw convenient nourishment from the earth and water, for their augmentation, growth, and support in life. They fix their roots in the earth, and multiply their kind. In like manner do things of the third degree, beasts, birds, fishes, and creeping things. They seek and lay hold on what's good for them; flie, avoid, and refuse what's hurtful; and multiply themselvs by generation. And ought not man, the lord of all these things, carefully to improve what he has, to the glory of his maker, and his own true profit and advantage (which is inseperably connexed therewith) as much as he can; and not at all against God, and consequently against himself, to his own detriment? If he do abuse them to his own ruine, he alone in the whole visible creation, act's contrary to the glory of God, to his own true good, to the order of the universe, and common law of nature in all creatures. He alone, for whose use and service the rest were made, does perversly deviate from the general order and due course of nature, in all.

The rational powers of man, as they are more excellent then any thing that is found in inferiour creatures, so ought they more heedfully to be improved, to the praise of him that gave them, and man's own true profit, advantage, joy, peace, consolation and blessednes; not against the honour of God, and so to his own damage. He ought to resist those fleshly, foolish, and hurtfull lusts, which war [Page]against his soul, and tend to the sinking and drowning of him in destruction and perdition. 1 Tim. 6. 9.

3. We may conclude from this general difference of man from other creatures, by his understanding and will (which are given him for his own true profit and advantage) that his understanding is able to se and conclude such truths, as are evidently conducible to his welbeing and comfort, and to oppose and reject the errours, contrary thereunto. T'is his true interest and advantage, that there is a God, infinitly powerful, wise, holy, just, and good; that there is a resurrection, and an eternal reward of just men; that God is able so to principle and qualify men, as to render them fit for such reward. These, with many other truths, which conduce to the true good and blessednes of man, may and ought, on that very account, to be owned and asserted. If the contraries thereunto be enterteined, owned, and asserted by him, his understanding which was given him to use for his profit, is abused to his ruine, against the law of nature. He enterteins and own's false perswasions, destructive to his own being, enemies to his own soul; and so abuses his understanding, to his damage, despondency, and ruine, that was given him to use for his profit and salvation. He does thereby, what in him lies, destroy and render void his own nature and all the rest, even the whole universe, whereas inferiour creatures do exactly use and improve their various natural powers to [Page] their own advantage, and for the preservation of the universe.

4. By man's will and the freedom thereof, duly considered, may we yet attein a more distinct and ful knowledg of God, of ourselvs, and of our obligation and duty to God. Inferiour creatures have no power over their own operations. They act by natural impulse and necessity. Man ha's power to consider of any thing, and deliberate within himself, whether he were best to do it or no, before he does it. He know's his own works, and can judg of his own actions, whether they be good or evil. By the freedom of his will, he is lord of his own operations. His works may properly be called his own, as done by the choice of his own will. Other creatures may rather be said to be acted, then to act, being carried by such an instinct and impulse, planted in them by the creatour, as determin's them constantly one way, exclusive to any exercise of deliberation or choice. Hence it follow's, that the works of man, being properly his own, are imputable to him; the works of inferiour creatures, not so to them. They sin not, because they have no power to do any thing upon deliberation, and by choice. Hence also may we conclude, that the works of man are honourable and praise-worthy, or culpable and shameful. The former are capable of approbation and reward: the latter, of detestation and punishment. The actions of man do leave behind them desert or guilt. They do [Page] adorn and cloath, or stain, vitiate and corrupt him, accordingly as they are good or evil. The actions of other creatures have none of all these properties. Good actions do more and more dispose and incline a man to good: evil ones do more deprave him, habituate and incline him unto evil. If man use not his understanding and will aright, in doing what he ought, he perverts what was given him for his good, to his own damage and confusion, and to the disturbance of the general order and harmony of the universe.

Four things do follow the works of man, desert, guilt, reward, punishment. Desert is the natural consequent of a good work; reward a consequent of desert. Guilt is the natural consequent of an evil work; and punishment is the certain consequent of guilt. The inseperable properties of the works of man, in distinction from the works of inferiour creatures, are, first; that they are his own; Secondly, that they are imputable to him; thirdly, that they leave merit or demerit, desert or guilt behind them; fourthly, that therefore reward or punishment is due unto man, for them.

SECTION. III.
Another use or fruit of this general difference.

FOrasmuch as the rewards and punishments, due unto all the good and evil works of man, [Page] are not dispensable by man; there must needs be some one above him, that can reward and punish him, in a suitablenes and correspondency to his works. This can be no other but God alone, who exactly know's all the works of all men, with all their aggravations and dimensions, to the full. If man can sin and deserve punishment, some one there is against whom he sin's, who know's all his sins, and can punish or pardon him. Both the fault, and the consequent guilt, obligation, or debt thereby contracted, do argue there is a God, that can punish man for his sins. This then is a good argument; man can sin, therefore there is a God; and this also; Man can do and deserve well, therefore there is a God, who is a rewarder of them that diligently seek him. Heb. 11. 6. Thus from the works of man, as man, we may conclude there is a God, who is the only meet rewarder and punisher of his actions.

We may farther conclude from the works of men, and the recompence thereof, both wayes, in rewards and punishments, that the rewarder and punisher thereof is omniscient, omnipotent, and most just. He perfectly know's all the thoughts, intentions, desires, words, and actions of all men, that ever were, are, or shalbe. So can he exactly proportion rewards and punishments thereunto. He must be absolutely infallible in his knowledg of all the circumstances and aggravations of every step man makes, within or without, in thought, [Page] word, or deed. Otherwise, how can he be exactly and absolutly just, in recompencing them? And how numberless are the thoughts, words, and actions of one mā, in a race of 40, 50 or 60 yeers, more or less? How innumerable then must all the works, words, desires and thoughts of many millions of men, in all places and ages of the world, needs be? And what then must he be, that know's all, in such sort, as exactly to proportion rewards and punishments thereunto? His understanding must be infinite, who is the infallible judg of all these matters. And he must also be omnipotent, that is able to perform, and effectually to dispense such rightly proportion'd rewards and punishments unto all men, for their numberless thoughts, words, and actions, good or evil. Otherwise, the due recompence of all may yet faile. As for the justice of God, shall not the judg of all the earth do right? can he do wrong? His will is the supream rule of all justice.

To sum up all then. Man, by the free exercise of his rational powers, can perform works good or evill. There is therefore some rewarder and punisher of all men: and he must be infinitly wise, powerful, and just; that every thought, word, and action of every man, may receive its due recompence.

SECT. IV.
The principal reward or punishment of man, is intellectual, spiritual, and invisible; not corporeal, sensible, or visible.

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THe rational powers, by which man is distinguish'd from beasts, and other inferiour creatures, are the root of all such operations as deserve reward or punishment. These being intellectual, invisible powers, the rewards and punishments must be so, too. The LIBERUM ARBITRIUM, or power of working arbitrarily, in its true and full extent, comprehend's both the rational powers, understanding and will. The former discern's, judges, propounds; the latter chuses and executes. The joynt operation of both, is required in every free action: and therefore, as joyntly considered, are they the proper reception and subject of reward or punishment. The principal riches or treasures then of man, as wel as his punishment, must be spiritual and invisible, not corporeal, sensible, or visible. They are also everlasting, as the powers that immediatly receive and possess them, are. The chief good of man, as man, consists not in any thing he has in common with beasts, and therefore not in any thing that can be perceived or received by such bodily senses and powers of life, as he hath in common with them. Consequently, [Page] it consist's not in any bodily delights or pleasures. Nor does the evil of man as man, principally consist in bodily punishment. They then that place the chief good of man in things bodily, visible, or sensible, do embrace and teach a lie, deceiving others and themselvs, to their own destruction.

CHAP. IV.
The special difference of man from all inferiour creatures, whereby a yet more compleat knowledg of him is to be gained.

THe general difference of man from all inferiour things, by having what they have not, is common to other degrees. The second hath what the first hath not; the third, what the second hath not. But there is a more peculiar and especial difference of man from all inferiour creatures; and that is, not that he has what they have not, but that he know's both what they have, and what he has, which none of them know. They know not at all, what value they are of, in themselvs, or comparatively with one another. They know not of what order or degree they are, or wherein they differ from and excell one another. Beasts, birds, fishes, and creeping things do not know what they have received from the hand of their creatour, beyond trees and plants. Nor do trees and plants know what they stand possess'd of, beyond [Page] elements, stones, metalls, mineralls, and all inanimate compounds. Man only, in the whole visible creation, know's what he hath of excellency and dignity above all the rest; and what they have above one another. He know's also that other creatures do not know either what he has, or what themselvs have. He knows that he only can know both.

There are five degrees of difference to be found amongst creatures; and four of them are peculiar unto man.

1. Man has that in his nature, which no inferiour creatures have. Things of the third degree have also that in their nature, which no things in the first or second have; &c. So this difference is common to other creatures, as wel as man.

2. The second difference is, that man know's what he has, beyond other creatures; and what they have, above and beyond one another. This difference is special and peculiar unto man only.

3. Man know's that what he has, he has not from himself, but hath receiv'd it from another; and that other things have not what they have, from themselvs, nor yet from him.

4. He can, by the right exercise and improvement of his rational powers, find out him, from whose bountifull hand, both he and all other things have received what they have.

5. He hath a capacity of cleaving fast unto him, when found out, and of being firmly and indissolubly [Page] united with him.

Again, man only can rejoyce in the things he has; inferiour creatures, not. What can it profit any creature to have a more noble and excellent nature then other things, unless it can kuow what it has? To have a great treasure, and not know it, will afford no matter of rejoycing. Trees and plants, on this account, as not knowing what they have, can have no joy in what they have beyond things without life. On like account, birds, beasts, and fishes, can have no joy or gladnes from what they have, beyond trees, plants, and other things, because they know not what they have. For joy arises, not barely from the having of any thing, but from the knowing that we have it, and of what value it is, in distinction from other things. Yea, even this knowledg alone, would nor yet be a sufficient ground of rejoycing unto man, unless he could also know him, from whose hand he has received all; unless he could find him out, and hold him fast when found, praising him and adhering to him eternally.

CHAP. V.
All inferiour things were made for man.

INferiour creatures were not made for their own sakes, but for man's; for his profit, necessity, comfort, and instruction. For what does any [Page] thing they have, profit themselvs, seing they know not what they have? What they have, they have it for man; and what is wanting in them, man has. He alone know's what they have, and what he has. They with man do make up one visible body, city, or Kingdom, of which he is head, ruler, and King. He, being the only creature for whose sake they were all made, stands obliged to return praise unto God, for himself and them. They are all freely given unto him; and he ought to give up himself unto God; and in himself, all the rest. They received not what they have, for themselvs. Man is the only receiver, properly, and God the only giver. And there arises a natural obligation in the receiver to the giver, from the gift received, especially when great, and freely given. The gift is all that man has in his own nature, and all that inferiour creatures have in their natures, for his use. There is no naturall debt or obligation on them, to God; nor can they perform any such thing. Man alone is obliged to paythe debt of pure obedience and thankfulnes unto his creatour, for himself and all the rest. He is not obliged to inferiour creatures, for the service they perform to him, because they serv him not by choice, but naturall necessity. He only is bound unto God for all, as affording therein, food for his body, and instruction to his mind.

CHAP. VI.
Man is to be weighed and considered of, by his parts, that it may be known of what value he is.

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MAn can not fully know how much he is obliged unto God for himself, unless he rightly know of what value he is.

1. For this, we may first consider him by his general parts, as comprehending in his nature and composition, whatever is to be found in the whole creation. He has being, with things of the first degree; life, with those of the second; sense, with things of the third. And the being, life, and sense they have, are inferiour to the being, life, and sense he has, in conjunction with reason; and are designed for the mainteining of his being, life, and sense, as the end for which they were given. The rational powers in man, ought to rule over these inferiour generall parts of him, his being, life, and sense; as also over all inferiour creatures, that have the like. The generall parts of man then are four; being, life, sense, reason. The three inferiour are more excellent in him, then in other creatures, by personal union with the fourth. All inferiour creatures then, by being yeilded up to the service of man, as appointed, attein in him a more excellent kind of being, life, and [Page] sense, then they have in themselvs, to wit, a humane being and life of sense. But although as they do enter the composition of man, they are advanc'd beyond what they are in themselvs, such their advance by a personall conjunction with rational powers, is gradual and proportionable to the different worths thereof. The elements in man's composition, are the immediate seat of vegetative life, which he has in common with herbs and trees. Vegetative life is the immediate seat of sensitive; sensitive, with all its parts and powers, is the immediate seat and servant of the rational powers and operations. The rational or intellectual life of man, having no other created kind of life superiour thereunto, ought to be the seat or throne wherein God alone is to sit and rule the whole man, and all the world, made for man's use, and put together in his constitution. The will and understanding of man ought to be yeilded up unto God, in order to their becomming in seperably united with and subjected to his mind and will. Thus, as all other creatures come to be united in man, so do they all in and with man, come to be united with God. Man, by the resignation of his will and understanding unto God, is therein immediatly united with God. Other parts or powers of life in man, are mediatly, by his rational or intellectual powers, united with God; as sensitive life in man, is united immediatly with his rational; but vegetative life, mediatly, by the sensitive. [Page] The whole world, as brought together in man, comes to be inseperably united with God that made it, when man comes to be so united with his maker. Every man that declines or rejects the means and way of being brought into such unchangable union with God, does what in him lies to frustrate and render void the principal intention of God in creating the world. The rest of the world was made for him. He therefore is of more value then all the rest; and is more obliged to God for himself, then for all the rest. He is responsible or accountable unto God, for himself and for the whole world, as made for him. He ought therefore to seek out and gaine as right and cleer a knowledg as he can, as to what he has received from the hand of God, both in himself and other creatures, that he may the better know and pay the debt thereby contracted, to his creatour.

2. We may weigh and consider man in the two principall parts of his composition, body and soul. His body is fearfully and wonderfully made; admirably organized for all manner of operations of his threefold life, vegetative, sensitive, and rational. He is more bound unto God for his body only then for the whole world besides. But much more yet is he obliged to him, for his soul.

In tbe body we find a multiplicity and diversity of excellent and fit organs; in the soul, a proportionable multiplicity and diversity of excellent faculties, whereby it is enabled to use all those organs, [Page] and perform all those various offices and functions, in and by the body, which are conducible to the good of the whole person. An artist has divers instruments, for various artificial purposes; the soul, on like account, his divers bodily organs or instruments, for various natural uses. Man has a kind of Kingdom as wel as world, within himself. In this kingdom are three orders, or distinct powers, lowest, middle, and supream.

1. The lowest powers of life and operation in man, the nutritive, augmentative, and generative (all of them comprehended under the vegetative) have four attendent of subservient faculties, with in the compass of vegetative life and operation; to wit, the attractive, retentive, digestive, and expulsive powers. These all are as labourers and merchants in the kingdom of man. They do incessantly labour to sustein and keep up the other more noble orders and excellent powers of this kingdom, within man. If they perform not their severall offices, and respective charges, the whole fabrick fall's, the man dies, and the kingdom is dissolved. The office of the attractive or appetitive power, is to desire and receive food. The office of the retentive, to keep it in, when received. The digestive and concoctive powers do gradually prepare and transform it into flesh, blood, and spirits. The expulsive cast's out the superfluities, by way of evacuation sensible, as also insensibly, by perspiration through the pores of [Page] the body. By this means is the body nourished, augmented, and fitted for generation. All these offices does the vegetative power of life in the soul of man perform by various bodily organs or instruments; and without them it cannot exercise any such faculties, or perform any such offices. And as the organs are stronger or weaker, better or worse temper'd, accordingly are such offices performed.

2. There are a middle sort of powers in man, the sensitive, perform'd by outward and inward organs. By outward organs are the powers, of seing, hearing smelling, tasting, touching, performed; to wit, by eyes, ears, nose, palate, and the whole body, which is the organ of touching. By inward organs, within the head of man, calculated and suited thereunto, do the common sense, the imaginative and memorative powers of the soul, perform their several offices. The visive power, by the eye, discerns and distinguishes the colours, forms, and figures of things. The auditive, by the ear, perceiv's and distinguishes sounds, words, &c, The olfactive perceivs and distinguishes different odors or smells, &c. These are their offices. We may observ a kind of natural matrimony between the several organs of the body, on the one part, and the correspondent faculties of the soul, on the other. The body has a multitude of excellent organs, without and within. The soul has a wel-proportion'd multitude of excellent faculties, exerciseable [Page] only in conjunction with these organs. Besides these corporeal, organical powers in man, hitherto named, he has also a loco-motive power, by contracting and extending the parts of his body, whereby he can goe from place to place, and perform all artificial works, &c.

3. The supream and most noble powers in the kingdom of man, are the rational or intellectual, whose office it is to order and regulate all the inferiour, both vegetative and sensitive. The understanding is the chief counsellour of state in the soul, judging, discerning, and advising what's to be done. The will is commander in chief, furnished with a kind of kingly, imperiall, executive power.

Man, thus furnish'd and adorn'd with many wonderful natural powers in his soule, and organs in his body (and having also in his personal constitution, being, life, and sense, in a superiority to what is found in the three inferiour orders of creatures, because in conjunction with reason, which render's him the fourth and highest) may well be termed a microcosm, or little world, an epitome of the whole universe. All that man has in himself, and all that is to be found in the whole visible creation, set up and ordeined for his use and service, proceeds from the meer bounty and love of his creatour. The love of God to man is the principal thing of all. It is of like infinite excellency with himself, for God is love. Jo. 4. 8. Great are [Page] the gifts of God unto man, that have proceeded from, and do manifest his love. But his love to man is infinitly greater then all his other gifts; infinitly more valuable then man himself, and all other creatures, given for his use. Thus is there an infinite and unspeakable obligation on man to God, first; for his infinite love; and secondly, for his unspeakable gifts. But the knowledg of all this, will little availe man, unless his will be yeilded up in such sort unto the will of God, as to be brought into unchangable harmony therewith, and subjection thereunto.

Chap. 7.

Sect. I.
What is it, man ought to render unto God, for his love and all his benefits?

LOve. Something he has to render unto God, that may properly be called his own; otherwise would he be obliged to an impossibility. Forasmuch as the love of God is his principal gift unto man, the root and foundation of all his other gifts (which are but as tokens and manifestations of that) the intire, free, and most syncere love of man to God, is the most natural, reasonable, and suitable requital, that 'tis possible for him to make unto the lord, for his love, and all his benefits. Love is the most precious and excellent gift, the will of man has to dispose of, freely and uncompulsorily, [Page] where it list's. Thus have we found the thing we sought for, love, seated in the supream ruling power in man, his will. Syncere love to God, carries that in and with it, which is the best requital man can make for all that God has done for him. It does comprehend in it all that God requires of him. It is written; thou shalt love the Lord thy God, with all thy heart, soul, strength, and mind; and thy neighbour as thy self. Luk. 10. 27. Love is the fulfilling of the law. Rom. 13. 10. Love is the radical gift of God unto man, from whence did issue forth all other gifts. And by the love of man to God, as the prime and radical gift he has to return, will all the secondary gifts of God, that are tokens and manifestations of God's love to him, in his own and all inferiour nature, be surrendred and returned, used, and improved to the praise of his creatour. Man's love to God will cause him to glorify God in his body and in his spirit, which are God's. 1 Cor. 6. 20. Love then is the most natural, orderly, proportion'd retribution, and therefore the most pleasing and acceptable unto God, that man can make. No other gifts or performāces of mā, whatsoever, can be acceptable unto God, unlesse love be the root and spring from whence they do proceed. Love, as it is the first, so is it incomparably the greatest gift of God to man, or man to God. The love of man to God, is that which season's, qualifies, and render's acceptable all his other gifts and performances. God first loved man; man [Page] therefore ought to love God, and that in the first place, above all; and no other things, but for his sake, or as bearing his image and superscription stamp'd or impress'd upon them. Otherwise, his love to God will carry no correspondency with God's love to him, and so will not be accepted. Though the most absolute and perfect love of man to God, can, in no wise, equal the infinite love of God to him, yet being the best thing man can give, it wilbe accepted. The love of God to man, as much exceeds all possible love of man to God, as the being of God who is love, excell's the being of man; that is, infinitely. But if man give all that God requires of him, even all he has to give, it wilbe accepted. There is no pain, wearisomnes, or trouble in love. It alleviates all other labour, and renders all right performances delightfull. Our love rightly plac'd and fix'd, begets continual delight and gladnes of heart.

SECT. II.
The whole debt or service of love, which man is obliged to pay unto God, redound's and return's singly and wholly to his own profit and advantage.

GOd is infinitly perfect, wanting nothing, that any of his creatures can do for him. The profit and advantage of the service performable by [Page] inferiour creatures unto man, or by man unto God, must light somewhere. All is for man's profit; both what other creatures do for him, and what he does aright unto God. And by how much man's nature excell's the natures of all inferiour things, so much does his service rightly performed unto God, exceed the service which other creatures perform to him. Now the more excellent the service is, the greater is the profit, thereby redounding unto man. He therefore must needs have incomparably more profit from his service of love, freely performed unto God, then from any service that inferiour creatur's do by a natural necessity and impulse, perform unto him. And the more perfectly any man serv's God, the more profit he receiv's unto himself. 'Tis the true interest then and highest concern of man, to be incessantly performing his service of love to God, with all his heart, soul, mind, and strength, seing all redounds singly and intirely to his own advantage.

The service, other creatures perform to man, is not remunerable or capable of reward, because not freely performed, but by natural necessity. The service perform'd by man to God, being free, is remunerable. Man then receiving all the advantage by both services, let us distinctly consider what profit he receiv's by the first, and what by the second.

By the first, perform'd by other creatures unto [Page] him, his being is for a while continued in this mortal state. By the second, performable by him in Christ, unto God, is his everlasting wel-being atteinable. So much then as the eternal wel-being of man, excell's his bare temporal being in a mortal body, does the second service exceed the first, in dignity and profit. A bare being, is not profitable unto man, unless he may have a wel-being. Other creatures then by serving him with all they have, unless he serv God with all he has, will but aggravate his sin and adde to his misery. Being was given unto man, in order to his wel-being; So is the service of other creatures performed unto man, for his temporary being in this world, in order to that service he ought to perform unto God, with reference to his eternal wel-being, in the world to come. If the second service be not performed by man to God; the first, to wit, of other creatures unto him, is render'd void and to no purpose, as much as in man lies. Yea, it is perverted to the service of the devil, in enmity to God. All the service perform'd by other creatures to a man that serv's not God, is lost, or worse. The main end and chief design of God in creating the world, is frustrated and rendred of no effect, by the man that serv's not God.

We do plainly experience that man can't continue his being in this world, unless maintein'd and upheld by other creatur's: nor can other creatur's continue or subsist, unless upheld by the [Page] same hand that made them. If they could, they would be greater in this point of self-preservation, then man. Man can't maintein them in being, but is maintein'd by them. Some other hand then above both, mainteins them, and him by them. But man alone stands indebted unto God, as for his own being and theirs, so for the continuance of both.

By the first service, perform'd by inferiour creatures unto man, they are brought into union with him. By the second, performed by man unto God, he is brought into union with God. So in and by man, the world comes to be united with God. All things that came out of the love of God to man, by the love of man to God are brought into union with him that made them. He then that does not love and serve the lord, does what in him lies towards the disjoyning and seperating of the world from God, and the bringing of all things into disorder and confusion. Man alone (in whose nature and constitution all sorts of created nature, life, and being are put together) is the means in and by whom all inferiour creatures come to be united with God.

SECTION. III.

FRom the first obligation on man, or debt of love which he owes unto God, does naturally arise a second, like unto it; and that is the love of [Page] all creatures, as the works of his hands, and as bearing any thing of his image, or superscription upon them; on which account, himself pass'd that universal approbation, that every thing that he had made, was very good. Gen. 1. 31. But forasmuch as amongst all things there mention'd, men, for whom the rest were made, do beare the most compleat and lively image of God upō them, they are, on God's account, to be loved by us, more then any inferiour creatures. All men, as of one and the same nature, ought to look upon themselvs as one man, not many. There ought, by the very law of nature, to be the strictest union, the greatest peace and agreement amongst them, that's possible. As their love of God in the first place, so is the love of one another in the second, as bearing his image, founded in the law of nature. Thou shalt love the lord thy God, with all thy heart, soul, strength and mind, say's Christ. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbour as thyself. On these two commādments hang all the law and the prophets. Mat. 22. 37, 40. All men are bound by the law of their own nature, to live in perfect union with God, and with one another, by love. The greatest unity amongst men, arises from their first being united with God: and the firmer their union, the greater their strength. Self-love divides us from God, and consequently from one another. So come we to lose that strength which depend's on union, [Page] and to lie naked and exposed, in our own single persons, to all the wiles and darts of the devil; &c. Inferiour creatures are to be loved by mā, only on God's account, as the works of his hands, bearing some characters and shadowy resemblāces of his infinitly persect being and life. We are not to look on ourselvs as obliged to them, for any benefit, use or service we receive from them, or have of them; but unto God only, who causes them to perform such beneficiall service. The loving of inferiour creatures, as gratifying, our sensual desires, is so far from being a natural consequent of our loving God, that 'tis direct enmity to him. Such love of this world and the things thereof, is enmity to God. If any man thus love the world, the love of the father is not in him. Jam. 4. 4. 1 Jo. 2. 15. To ask of God creature-contentments, to consume upon our lusts, (Jam. 4. 3.) is to desire him that he would maintein us in our enmity against himself. The multiplicity of heathen Gods, and the various idolatries in the world, have arisen from man's unlawful, prohibited love of inferiour creatures. Many heathens concluded that any thing that did them good, was a God. On this account were they induced to worship the sun, moon, stars, fire, air, earth, water, sheep, oxen, &c. Such unlawfull, idolatrous love of inferiour creatures, has its rise, as a natural consequent, from self-love. When we love our own wills, in distinction from and opposition to God's, we love the creatures appointed [Page] for our use, only as they do gratify our wills in enmity to god; and not at all as the works of his hands, or as bearing any thing of his image and superscription upon them.

SECT. IV.

THe right paying or performing of the secondary debt of love, to all creatures, as the works of gods hands, but specially to all men (and yet more especially to the houshold faith, those that are not only made, but born of God) doth redound wholly to the profit of man as well as his performing the first debt of love immediatly unto god himself. God is above all capacity of receiving any profit by any thing his creatur's can do. All inferiour things are designed for the profit of man, not of god. And all the duty god requir's of man, is calculated singly and wholly to his own advantage. If he be wicked, he hurts other and himself; but god he cannot hurt. If he be righteous, what gives he to god, or what receiveth god at hi [...] hand? Job 35. 6, 8. The disadvantage of sin, and profit of righteousnes belongs to ourselvs only God can't be hurt by the one, or profited by th [...] other.

CHAP. VIII.
The nature, conditions, force, properties and fruit of love.

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LOve is the only treasure man has, properly, to dispose of. If it be rightly bestow'd, 'tis good, and the man so too; if wrongly, evil. When 'tis given, the thing chiefly beloved obteins dominion over it, and so over the whole man. The will is the ruling power in man, commands all the rest of him. To whom or whatsoever a man's whole love is given, his whole will is given; and consequently, the whole man. As the chief love is, so is the man, good or evil. Nothing better then a right love, nothing worse then a wrong. Love, being all we can properly call our own, when we give that, we give all we have. If then we mis bestow and lose that, we lose all. We are undone. We lose it, when we give it where it is not due; whereby we dishonour and provoke him, to whom alone it is due. Good love is the root of all other vertues; evil love, the root of all other vices. He that has a right knowledg of love, know's the whole good of man. He that know's not the nature of love, is ignorant of the whole good of man. The proper nature and inseperable condition of love, is, that thereby the lover is tranformed into and united with the thing loved. The lover and chiefly beloved are of two [Page] things, made one, by love. The thang brought upon the lover by the beloved, through the transforming, assimilating property of love, is not forc'd, violent, painful, or laborious; but free, voluntary, pleasant and delightfull. The will, and so the whole man is denominated from the thing chiefly loved. If earthly things be chiefly loved, he is an earthly man; has an earthly will. If god be his chief beloved, he is a heavenly man, has a heavenly will. By love a man is capable of being transformed and brought into union with another thing, better then himself, as god; or equal to himself, as man; or inferiour to himself, as earth, gold, beasts, houses, lands, &c. The first union advances him, the last degrades him. Through love, as wel or ill plac'd, is man capable of ascending and being exalted above himself; or of being vilified, degraded, corrupted, and so of descending below his own natural dignity in the universe. He ascend's or descend's, is advanced or depressed, enobled or abased, accordingly as the thing chiefly loved by him, is more or lesse worthy then himself. If he place his chief love on what's equal to him, he ascend's not, nor advantages himself, at all; but indeed, does deprave and abase himself, because he sin's, in giving away god's peculiar due, to any creature whatsoever. God alone, who is infinitly above us, and infinitly deserv's our chief love, does undispensably require it; and by having it, will unspeakably advance [Page] us. Those that so honour him, he will honour. 1 Sam. 2. 30.

The chiefly beloved, is to the will of man, by love, as the bridegroom to the bride. There's a kind of matrimonial union, contracted by love, between the will and its chiefly beloved; the thing so loved, becomming the husband; and the will, the wife. And as the woman, ought to have but one husband, the will can have but one chiefly beloved.

If a poor mean man should have eight daughters, and one of them should marry a man of like meaness with herself; the second, a gentleman; the third, an esquire; the fourth, a knight; the fift, and earl; the sixt, a duke; the seventh, a king; the eighth, an emperour; they would ascend one over the head of another, according to the several dignities of their husbands. But though we may find many husbands, or chiefly beloveds (of different degrees) amongst creatures, for the will of man; there is, indeed, none but God himself, the universal emperour and king of kings, who can truly dignify, ennoble, and advāce our will, by its being brought into a state of unchangable marriage-union with his. To a greater dignity it cannot ascend, then is so atteinable. But the wills of men, which are equal by nature, contract some gradual difference in dignity, within the compass of creature-beloveds. They are called earthly, brutish, or humane, accordingly as their husband or chief-beloved [Page] is. But there is no creature-beloved, nothing below God, which finally rested in, and fixed on, will not leave the will and whole person exposed to eternal confusion. We can never attein any true hapines, but by the marriage-union of our will with God's. Nothing is worthy to be our chief beloved, that cannot truly meliorate and ennoble us. God only can do thi [...], who is infinitly lovely, and can render all that love him, everlastingly and unspeakably blessed. He that finally fail's, as to the performance of this highest duty, by placing his chief love on any thing below god, will sink down into the u [...]most ex [...]rdainity of vileness, misery, and confusion, for ever.

A woman joyn'd to a husband that's good, rich, valiant, powerful, and wife; has proportionably, a temporary peace, security, rest, comfort, and joy: if joyn'd to an ill-natur'd, perverse, miserable, poor, conceited, foolish man, she is like to know sorrow, misery, and tribulation by himelf the will of man be joyned to a husband that's infinitly good, rich, powerful, and wise, it hath serenity, peace, rest, joy, unspeakable and glosious. Nothing can hurt that beloved, or separate us from his love; neither death, nor life, nor angels, nor principalities, nor powers; nor things present, nor things to come; nor height, nor depth, nor any other creature. Rom. 8. 38, 39. But if our will be joyned to some poor, weak, slight, feeble, indigent, variable, insufficient thing, as its chiefly beloved; it is in continual tribulation; [Page] or, at best, can have no true and wel-grounded security, rest, peace, or comfort, at all.

This doctrine about the right transmutation of mā's will (by resignation to, and union with god's, to his unspeakable advantage) is signified to him by such natural and advantageous transmutations as are observable in inferiour creatures. Things of the lowest degree, are changed or tranform'd into things of the second: things of the second, into those of the third; and all, into man, the only creature in the fourth. The elements are transform'd, as they run-together into the composition of trees and plants. These, with their fruits, roots, &c. are transform'd into things of the third degree, whereby they receive a more noble being, in the life of sense. And all are farther advanc'd, by way of transformation, into the life of man, in whom they do attein a yet more noble and excellent kind of being. And man, by rightly placing his love upon God, so as to live in his will, advances all, in his own person and nature, into unchāgable union with God. By this last transformation, do all things, in man, attein the most excellent kind of being that is possible for them to have. If man be not induced freely to yield up himself to the will of God, by this last and utmost transformation, he thwart's the naturall order and course of the whole universe, to his own destruction. Inferiour things do most orderly attein their advance, by quitting their own form's, [Page] and ascending into personal union with rational nature, in him. If he refuse to quit the naturall activity, life, and freedom of his rationall powers, to live in the transcendently more excellent freedom and power of the mind and will of God, as partaker of the divine nature, he, for whom all the rest were made, is the only disorderly creature, to his own eternal damage and confusion.

Chap. 9.

Section. I.
Two first loves, or chiefly beloveds.

THere are properly but two principal loves or beloveds, God and self, his will or our own. The love of God carries our will forth to a right, general, universal love of all things, as the works of his hands, loved and approved by him. If our own will be, by way of reflexion upon itself, our chiefly beloved; such a narrow private love will not carry us forth to a right love of any other things; but will cause us to regard or value them, no otherwise, then as relating or subservient unto the great idol, self-interest. We shall love only ourselvs in them; not them, as the works of God's hands, related to, and approved by him. To these two chief loves, of God or self, are all other loves reducible, as flowing from the one or other of them.

There can be but one thing chiefly beloved, for [Page] whose sake only, other things, in connexiō therewith, or as related thereunto, are loved. All other subordinate loves to all other things, considered as in harmony, correspondence, union, and connexion with the chief beloved, are included in the first love, as the basis and cause of all; the root and fountain, whence they do pullulate and arise. All are but as one love, centring in, and relating to the chief beloved. Tis the chief beloved only, that is properly loved in all other things. Whatever is in conjunction with that, must necessarily be loved: and whatever is against it, or contrary to it, will as certainly be hated. It is so strongly and intimately united with the will; does so vehemently and intirely draw and engage it unto itself, that it suffers it not to love any other thing but for it's sake, as in harmony with, and subserviency thereunto. By necessary consequence, so many particular hatreds wilbe begotten in the will, as there are things contrary to, or against its chief beloved; and as many particular subordinate and secondary loves, as there are things in harmony and union therewith. If the radical or chief love be good, just, and orderly, all the rest are so too: if evil, corrupt, and disorderly; so are the rest. As is the root, such are the branches: as the fountain, so are the streams issuing there-from.

Self-love is a narrow, private, unlawfull, destructive thing, the fountain and root of all false and unlawful loves of other things. If the love of [Page] God be not the chief, the love of the creature is. And amongst the creatures, that which is most neer and dear unto the will, wilbe its chief beloved; and that is the will itself, which can reflect its love upon itself, as the most dear, lovely, and desireable thing to itself. If then God be not a man's chief beloved, his own will or himself most certainly is. And then he loves neither God, nor any other creature, but as conducible to the gratifying and pleasing of his selfish, private, narrow will. If he do seem to have some regard unto God, so as to pray to him; he does, in such demeanour, but make use of God in a subserviency to his own selfish will. He askes things of God, to consume upon his lusts. Jam. 4. 3. He regards not God, any body or any thing else, but as conducible and helpful towards the bringing in provisions for his flesh, to fulfill the lusts thereof. Rom. 13. 14.

In the first sin of Adam, we all turn'd away from God, into the love of our own will, in distinction from and opposition to his. Such self-love can never be destroy'd or eradicated, but by the irresistible grace of God, which alone can cause man's will freely to draw off and disengage its love from every thing else, in order to the receiving of the omnipotent creatour in the room of a fraile, impotent creature, as its chief beloved. By receiving God for its beloved, it is furnish'd with the power and armour of God, ha's the power of godlines in it, whereby to withstand all the powers and [Page] works of darkness. No created being can bear up against a man that's thus furnished with power from on high. If God be for us, in us, with us, who can be against us? Rom. 8. 31.

SECT. II.

THese two chief loves are capital enemies of each other, contending for primacy. The primacy is due to god alone; and he has no enemy to contest with, but self love. As he is infinitly above all, so ought he to be loved above all. The prerogative and honour of being our chief beloved, does, on all accounts, belong to him alone. Whatever then stands in competition with, or oppositiō to him, in this point, ought to be look'd upon and handled as the capital enemy of god.

Self-love is an unjust, false, tortuous, inordinate love, contrary to god, to truth, to the good of man, to the order and voice of nature in the whole universe. Tis the root of all other evil loves, of all vice, injustice, iniquity. To deny God the first place in our hearts, and to place our selvs in his room, is a high contempt of him, a denying and jusslling him out of what is his due by the law of nature. When a man bestow's his chief love on himself, he offends God, both as he is the giver and receiver of his own love. He gives and receiv's that unto himself, which is indispensabiy and undeniably due to God alone. So, on both accounts, [Page] as giver and receiver thereof, is he the direct enemy of God. If he should bestow his chief love on some other creature, and not on himself, he would be the enemy of God, only as the giver away of his right unto another, but not as the receiver thereof.

By self-love, man preferr's his own will to God's, and so makes himself his God. In pursuit of self-interest, he will desire to annihilate God, which is the highest enmity to him, imaginable. His will, by self-love, assum's an absolute primacy, refusing to follow or obey another will, which is the incommunicable prerogative of God alone. Tis peculiar to him only, to follow his own will, and not be subject unto, or lead by any other.

When a man has once proudly set up his own will in the room of God's, he wil also rob God of his other dues. He will desire his own honour, his own glory, his own praise, not God's. When he hath presumptuously made himself his God, he will desire all those things for himself, that are due to god. Self-love erects a new Kingdom, dominion, and soveraignty within man, out of God, and against him, which renders man a direct capital enemy of God.

Man's love of God or himself, is the root and cause of all he does. The love of God in him, is the root and fountain of all good actions. 'Tis also the fountain of all other right love, of all true friendship, courage, rest, peace, comfort, light, [Page] joy, gladnes, and whatever is truly good for man.

Self-love then, as the capital enemy of the love of God, is the root of all evil actions, of all injustice, sin, blindnes, ignorance, and so of all sorrow's and evils, incident unto man. He that by selflove exalt's his own will, into the roō of god's, find's this false god to be but a weak, indigent thing. This puts him upon agreedy and eager pursuit after innumerable vanities, corruptible, transient things, for the support of his impotent, false God, himself; and so render's him subject unto those things, which by nature are inferiour to him. Such a man must needs be in continuall sollicitude and tribulation, his false God and all the supports thereof, being but feeble, fickle, unstable, indigent things; and the true, omnipotent, all-sufficient God, being all along against him. Thus have we seen how selflove renders a man the capital enemy of God, evil and perverse in himself, exposed to all evils, and slavishly subject to abundance of transitory things, inferiour to his own nature.

The love of God render's the will divine, universal, communicative and bountiful to others. Selflove renders it narrow, private, incommunicative to others; all for itself. The love of god makes the will just, holy, righteous, meek, good, peaceable, friendly, humble. Selflove makes it unjust, evil, perverse, proud, unquiet, litigious, ful of discord, tumult, and confusion. The love of God [Page] gives the will of man dominion over all inferiour creatures: Self-love brings it into bondage and captivity under them. The love of God makes the will unmoveable, firm, stable, and fixed: self-love renders it a fluctuating, unstable, variable thing. In a word, the love of God makes it beautiful and lovely: Self-love makes it filthy, deformed, and detestable. He then that know's what the love of God is, know's all the good of man. He that know's what self love is, know's all the evil of man. He that's ignorant of both, know's neither the good nor evil of man, in the two distinct roots and causes of all. He that has the love of God in him, is thereby so illuminated, that he know's what that is, and what self-love is, together with the comfortable consequents of the former, and sad consequents of the latter. But he that lives in self-love, is thereby darkned, blinded, and confounded, as to the making any right judgment of himself. He neither know's what the love of God is, nor what self love is; nor what are the good or evil consequents of the one or other, unto man. The root of all evil in and to man, self love, is the greatest evil; but the most lurking, hidden, undiscern'd thing of all the rest. It obscures and blind's the mind of man, that it may not be discovered, in its native, ethiopian hiew.

SECTION. III.
Two principal parts of self-love.

[Page]

MAn, having two principal parts in his constitution, a soul, and a body, has distinct desires in reference to each; but all centring in selfinterest. The soul desires praise, honour, and the like, in reference to itself. In reference to the body, it desires and affects sensual delights. Self-love then puts a man upon the seeking and looking after his own honour and bodily pleasur's, as his two principal goods. And from these two principal branches of self-love, do arise the secondary loves of all other things, as tending to the encrease, defence, or preservation of his own honour and sensual pleasur's. On these accounts, he must needs love, desire, and seek after outward riches, as conducible both to his honour and pleasures. He will also desire and seek after humane sciences, offices, and dignities, as tending to the advance of his honour.

Thus from self-love do arise these vicious, evil, corrupt loves in man; pride, which is the love of his own honour, with a glorying in it; luxury and gluttony, which is the love of bodily delights; covetousnes, which is the inordinate love of outward things. And he that loves his own honour and pleasur's, does by necessary consequence hate [Page] every thing, that tends to the diminution or destruction thereof. Hence arises anger, which is a love and desire of revenge against those that endeavour to diminish his honour or bodily pleasur's. Hence also spring's up another monster, envy, which contein's in it a hatred of any other's good, as it tend's to the obscuring or diminution of his; as also a love of and delight in another's evil, if it diminish not, but rather tend to the encrease of his good. From the love of bodily pleasures, do arise negligence, sloth, intemperance, incontinency, and the rest. Thus may we se, how that all vices do arise and spring up from self-love.

CHAP. X.
The love of God causes union amongst men; self-love, division and strife.

LOve does most intimatly unite the will with the thing chiefly beloved. If then the thing first loved, be one, and satisfactory to all that love it; they that unite with, fix, and center in that one beloved, will have love and union amongst themselvs. All that deny and quit the single motion of their own private wills, and agree to live in the will of god, must needs have union with one another. But all that live in their own will, making that their chiefly beloved, in opposition to the will of God, have so many distinct chief beloveds, [Page] [...]s they are men. Every one is for his own will, his own praise, honour, and bodily pleasur's, in distinction and seperatiō from all others; and therefore can no otherwise love another's honour or pleasure, then as conducing to his own. He will hate, oppose, and speak against any other's honour or pleasure, that stands in competition with, or opposition to his. He that makes himself or his own will, his chief beloved, makes himself his God. So many men then, as are of this strein, so many Gods. And amongst this vast multitude of needy, false, idol-gods, must needs arise envy, strife, division, wrath, hatred, war, every one seeking to defend and encrease his own honour and delights, against others; and [...]aking what he can to himself, for support thereof. They contend for propriety in those outward things, whereby their indigent wills may be gratified and maintein'd in the lusts thereof. Whence come warrs and fightings amongst men, but from their lusts, that war in their members? Jam. 4, 1. A self-lover loves not himself as a man, in common with others; but as this individual man, in separation from all others. Pretend what he will, he loves not the community of mankind. He seeks only him self in the community. His love is private, narrow, and personal; not large, universal, and common to man, as man. Whatever love such a man pretend's to any other persons or things, 't is himself only that he seek's in all. All other loves, arising from self-love, [Page] are private and selfish, as the root and fountain is, from whence they flow. He that loves God in the first place, loves all creatur's, as related to him. The more common, larg, and universal our love thus is, the better: the more narrow, particular, singular, and private, the worse.

CHAP. XI.
From self-love may we argue our duty to god.

BY self-love may man find, even from within himself, as the neerest and most evidencing example that's possible, what it is he owes unto God. For having by self-love made himself his God, he gives, seeks, and ascrib's unto himself, all things that he ought to give unto God. He seek's his own honour, praise, and glory, not God's. But thereby may he know what belong's unto God, into whose room he hath thrust himself. By the consequents of loving himself, and following his own will, may be certainly know what would be the consequents of loving God and following of his will. He now seek's his own honour, above all other honour, of God or men: he does all he can, to preserv, defend, and encrease it. From hence may be certainly conclude, that he ought to seek, defend, propagate, and multiply the honour of God in the hearts of men, to his utmost; that he ought to hate, oppose, and do all [Page] he can, to diminish and abolish any honour that's contrary thereunto. In a word; all things a man does from an evil principle of self-love, or would have done by others, to and for himself, ought he to do, and desire may be done by others, unto god.

Chap. 12.

Sect. I.
The different fruits of the two chief loves, the love of God, and self.

THat which is finally expected and desired by man, from other creatur's, is fruit. Every kind of fruit has its proper seed; and every seed brings forth its peculiar fruit, distinct from others. The will of man is a kind of spiritual field, wherein two chief loves, as two very different seeds, are sown; self love, and the love of God. Let us now enquire after the final fruit producible from these two seeds or roots, which being contrary to each other, the fruits must needs be so too.

Endless joy and endless sorrow wilbe the two final fruits, springing up in the field of man's will, from the love of God, or self. Man seek's for joy in all he does; hates and flee's sorrow. True joy springs up only from the love of God; true sorrow, from self-love.

God only is that infinite, invariable, al-sufficient good, which when man firmly loves and enjoys, he hath joy enough; and that such, as none [Page] can ever deprive him of. Tis a fixed, solid, invariable joy. Such as the thing chiefly loved is, such is the love, and such the joy arising therefrom. The nature, conditions, and properties of such joy as arises from the love of God, are the same with those of the love of God, above demonstrated. The fruit is of the same nature with the root. If the love of god be a just, holy, true, orderly, pure, clean, excellent love, suitable to the nature of man and of God; the joy arising therefrom, is also a just, holy, true, orderly, pure, righteous, excellent joy. Such joy will endure as long as the love it spring's from; and such love will endure as long as the thing beloved, God. The heart then that's fix'd on God, will have everlasting gladnes, eternal pleasure, delight, complacency, rest, peace, satisfaction, jubilations. Joy dilat's, fortifies, comfort's, delight's the heart of man. Sadnes contract's, weaken's, discourages, and destroy's it. He that has perpetual joy, has perpetual life; he that has perpetual sorrow, has perpetual death.

God is an alsufficient, inexhaustible fountain of life and joy eternal, to innumerable creatur's, without any diminution to himself. Nor will the joy which any man will have eternally in God, be any way's diminished, but increased by the like joy in other men. If the holy angels rejoyce afresh at the conversion of a sinfull man unto God, as receiving an addition thereby to their former joy, [Page] how can it be but that all elect men and angels should eternally and mutually rejoyce in the joy which all of them will have in the lord?

By how much the more cleerly any man sees and know's the lord, so much the more will he love him, and rejoyce in him. Perfection of joy in God, arises from the perfection of love to him; and the perfection of such love arises from the perfect knowledg of him. Nothing can destroy such love, such joy, that cannot destroy God himself, with whom man is inseperably united by such love.

SECT. II.
Resurrection.

THe perfection of man's eternal joy and blessednes in heaven, argues the resurrection of his body. The spirit of man has a natural inclination and love to its own body, as that which was fashion'd by the hand of God, and brought into a kind of natural marriage-union with it. The body alone is not a man, nor yet the spirit; but both, as put together in personal union. The recovery and restitutiō of the body then, after it is laid down by death, cannot but be naturally desired by the spirit, as a necessary ingrediēt into the compositiō of the man. Till he hath all the essentialls of his humane constitution about him, so as to be compleated in his personal being, wanting nothing that may justly he desired by him, his joy cannot be absolutly [Page] perfect and compleat. And on the same ground that we may conclude the body wilbe restored, may we farther conclude, that it wilbe restored in a state most proportion'd, lovely and desireable to the elect; to wit, a most beautiful, come [...]ly, glorious, impassible, immortal, agile, spiritual body. He that can advance the soul into a higher and more excellent state then at first he gave it, will proportionally rarefy, spiritualize, and exalt the body, at the resurrection, into a far more excellent state, then when formed by him out of the dust of the ground Gen. 3. 19. or fashioned in the lowest parts of the earth, his mother's womb. Psal. 139. 15. The spirit of man, transform'd by the love of God, ascends to a partaking of the divine nature: 2. Pet. 1. 4. the body, by its proportionable transformation, will ascend into a spiritualty of being, as partaker of the very nature of the spirit. In the essentials of his constitution, thus advanced, compleated, and perfected, will he have an absolute fulnes of joy and blessednes, for ever. He will for ever have all he can desire, and for ever be rid of all he hates, and would not have. And then farther; from this radical, fundamental joy in God, will spring up innumerable other secondary joy's, on the account of all that are in the same state of blessednes with himself. His joy wilbe multiplied according to the numberless multitude of saved men and angels. Rev. 7. 9. The elect angels rejoyce in man's hapines; why should not elected [Page] men rejoyce eternally in theirs? Every man in heaven, will ever love every one, as himself, that's in the same blessed condition with himself; and therefore equally rejoyce in the joy of every one, as in his own. If then therebe innumerable men, that will have the like joy in God, every one of them will have innumerable joyes. Every ones unspeakable joy in God, wilbe innumerably multiplied by the like unspeakable joy in others. All this is the necessary, certain, eternal fruit and consequent of man's wel-fix'd love of God.

Chap. 13.

Sect. I.
The temporary fruit of self-love.

THe temporary fruit of self-love, in this world, cannot be any true joy, but only a sophistical, deceptive, seeming joy, carrying reall sadnes in the womb of it. He that loves his own will, praise, honour, glory, and bodily pleasur's, loves and seek's after such things as conduce thereunto; worldly riches, dignities, offices, sciences, &c. Such a man, when he has any considerable hopes or enjoyment of such things, he has a proportionable kind of joy. And because all these things may pass away, be lost or destroy'd, he fear's to lose them, and hates all that would diminish or destroy them. From such danger, fear, and hatred, sadnes must needs arife. His joy then, at [Page] best, in such delusive, transient vanities, hath sorrow and vexation of spirit, most intimatly connexed with it.

From the properties and conditions of self-love, may we certainly conclude the properties of the joy, arising there-from. If such love be an inordinate, unjust, tortuous, false, vicious, corrupt, unclean thing, contrary to the nature of God and man, as also to the order of the whole universe; if it be a most wicked, filthy, malignant, abominable thing, the joy arising from it must needs be of the same complexion, and have the self-same evil qualities, properties and conditions. Self-love is the leading injustice and injury, dishonorable to God, and destructive to man. It sets up a false God, in the room of the true; the will of man, in opposition to the will of God. Any joy man can have in such a course, must needs be a false, deceptive, inordinate, unjust, vicious, corrupt joy, contrary to the nature of God and man, as also to the nature and order of all creatures. Tis a most wicked, filthy, poisonous, mortal, dark, lying joy. As the root is, so is the fruit. And forasmuch as self-love render's a man the capital enemy of God (as thereby usurping a power of living in the absolute Soveraignty and unsubjected exercise of his own will, which is the peculiar prerogative and incommunicable priviledg of God alone) all the joy he can possibly find in such a course, is but yet a higher strein of enmity to God. All his joy, and [Page] complacency in things temporal, is but a rebellious exulting, and rejoycing in his contempt of, and enmity to God. The more a man has of such joy, the greater enemy of God is he.

Self-love and the love of God cannot stand or dwell quietly together in the same will, but, as capital enemies, will destroy and expell one another. In like manner is it with the two opposite joyes, thence arising. The joy that spring's up from the love of God, strengthen's man's union with God. The joy which spring's from self-love, divides, separat's, and alienat's a man more and more from God. For the maintenance of a false joy, such a multitude of temporal things appear's requisite, as cannot usually be gotten without damage and destruction to others and ourselvs. The love of such riches as are the nourishmēt and maintenance of a false joy, will put us upon the exercise of many such foolish and hurtful lusts, as drown men in destruction and perdition. 1 Tim. 6. 9.

True joy in the lord render's a man bountiful, courteous, merciful, humble, mild, and sweet. False joy in the creature, make's him cruel, wicked, proud, implacable, revengful, and all that's naught. The former preserv's peace, unity, friendship, and all that's good amongst men: the latter tend's to the dissolution of all right friendship; sowes envy, strife, divisions, animosities, and all that's evil, amongst them. The former alway's profit's, the latter alwayes hurt's him that has it. [Page] The former enlighten's and cleer's up mans understanding: the latter more and more darken's and blind's it. The former will have the greatest reward: the latter, the greatest punishment.

SECTION. II.
The eternal fruit of self-love.

IMmediatly after this life, he that had nothing but a false, temporary, momentany joy in the fleeting things thereof, wil for ever be deprived of all that he loved, desired, or rejoyced in. He wilbe compelled by the hand of God, to have all that he would not have; and he wilbe everlastingly deprived of all he would have, his own honour, glory, praise, and bodily pleasur's. The soul of man in hel, cannot but think of such things, as will give it perpetual sorrow. It will look upon itself, as the most deformed, filthy, disorder'd thing, imaginable; contrary to God, in the utmost extreamity; contrary to the uprightnes and glory of its own first-created, natural being; and much more contrary to the yet more excellent glory of spiritual life, it was capable of having bio advanced into, by a new creation, or the true regeneration, which it wilfully refused. The soul, finding itself in this dismal posture, will most vehemently desire to be rid of itself by annihilation; but never can. Man, in such case, will most earnestly desire, [Page] God may lose his being, that there may be no omnipotent hand to keep him up in being, and punish him. He wilbe eternally displeased that either God, or himself, or any other creatur's are continued in being, because all makes for his woe. Thus will fond self-love end at last in eternal self-abhorrency, sorrow, and confusion. As eye hath not seen, ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him; So nor hath eye seen, ear heard, neither have entred into the heart of man, while on earth, the dreadful vengeance and eternal fadnes, that wilbe the portion of all those that finally persist in the love of themselvs, which is enmity to God. Eternal sorrow is eternal death, in reference to which, man wil be kept up in a most exquisite sensiblenes, by the omnipotent hand of divine justice. God know's exactly all the sins and follies of men, in their full dimensions and aggravations; and will proportion their punishment thereunto. Those that deny God his due (by not loving him, but themselvs, and so hating him with all their heart, soul, strength, and mind) wilbe sure to meet with their due, from the most just avenging hand of God, that fiery indignation which will devour the adversaries.

Man by self-love, exalt's himself into the room of God, with an ERO SIMILIS ALTISSIMO, in harmony with the devil's first sin; on which he will come to be cast down to hel (2. Pet. 2. 4.) with [Page] his leaders, the devil and his angels. The punishment due to man for such contempt of his omnipotent creatour, is unexpressible by the tongu's of men or angles. Fire, as the most afflicting thing in nature, is used to express the eternal punishment of man. The eternal fire, into which he wilbe cast, will burn, but not consume him, or afford him any light. It wilbe accompanied with eternal darknes. It will have all the afflicting, grieving properties of fire, but none of the relieving, comforting properties, at all. Men that love darknes rather then light here, because their deeds are evil, will have their fill of darknes at last, for all their evil deeds.

Man only, of all the visible world, can properly deserv, and accordingly receive punishment from the hand of god, because he only is furnished with rational powers, to know what he ought to do, and to do what he ought, in obedience to God. If therefore he do things contrary to the will of God, and his own light, God will bring somthing upon him contrary to his will, with eternal darknes. His will, being a perpetual thing, and fixed in enmity to God, God will do that which wilbe perpetually contrary to it. His inordinate will, chiefly affected and sought his own honour, praise, glory, and pleasure; the contraries whereunto, in extreamity, wilbe his portion, eternal dishonour, contempt, shame; confusion, and sorrow unutterable. The everlasting punishment of [Page] man, from the hand of God, wilbe managed and executed in such a way, as is most contrary to his will and desire, and most conducible to the aggravation and advance of his sorrow.

SECT. III.
Resurrection.

AGain, from the eternal punishment and sorrow, due to the soul of mā, we may conclude, it shall recover its own body again, and that in a state most contrary to its desire, for the encrease of its sorrow. As it us'd it, contrary to the will of God on earth, it shall have it in a posture most contrary to it's own will, in hel, for ever. As the whole man, body and soul, acted against the will of God in this world; So must the whole man, body and soul, suffer against his own will, in hel. And because 't is more contrary to the will of man, in such case, to receive his body again in a passible condition (or capacity of suffering) then impassible; and in an immortal condition (uncapable of losing its sensiblenes) then mortal, &c. we may conclude that he will receive it, clogg'd and attended with all imaginable disadvantages, a passible and yet immortal body, that it may ever suffer; a most obscure, dark, deformed body, for the encrease and aggravation of his sorrow. Furthermore, all the sorrow of others in fellowship with him; and all the joy of others, in the opposite condition thereunto, will make for the encrease of his sorrow. The creatour, and every creature, [Page] yea, the very soul itself shall avenge the cause of God upon man; so that he will have no comfort on any account, or from any thing, for ever. The creatour, every creature, all the joy and good of others, all the sorrow and evil of others, shall make for the encrease of his sorrow. So have we the truth and certainty, as to the two final fruits which will arise from the two above mention'd first loves, the love of God and self.

CHAP. XIV.
Two generall societies, and everlasting habitations of men.

THe freedom which man hath in the united exercise of his understanding and will (above-spokē to) for the judging and turning this way or that, qualifies and capacitates him for the taking of two contrary wayes, the steering of two opposite courses, unto life or death. By the different wayes which men take in the exercise of these their rational powers, do they come to be divided and separated in will, affectiō, mind, doctrine, and interest, so as to be direct enemies to each other. Tis requisite therefore that there be two distinct final receptions or habitations for them, suitable to the distance and contrariety of their affections. The same thing may be also concluded from the two above-said first loves, the [Page] love of God and self, which render men directly contrary to each other, separating, elongating, alienating, and distancing them from one another, in will, affection and their whole course, as far as is possible. One of their habitations will be the place of sorrow and eternal death; the other, of joy and eternal life. The one wilbe the royal palace and house of God; the other, an everlasting dungeon, full of confusion, darkness, and all evill. In the one wilbe more good; in the other, more evil, then can be express'd by the tongu's of men or angels. All that have walk'd and finish'd their course in self-love, being of the same nature and inclination, wilbe gathered together into one place. And all that have lived in the love of God, as being also of one temper and inclination, wilbe gathered into a distinct place, separated from, and most opposite to the other, as a company or corporation, most contrary in Spirit and principle to the other. The sheep will finally be separated from the goats, and enter into life eternal; the goats must away into everlasting punishment. Mat. 25. 32. 46. Seing there are but two general inclinations of men, there can be but two places for their final abode, heaven and hel. And each place wilbe suitable to the different temper of the inhabitants. Those that by self-love have sought to dethrone God, and to usurp the peculiar soveraignty of his will, wilbe thrust into outer darknes, where shalbe weeping and gnashing of teeth.

CHAP. XV.

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Concerning hatred.

MAn's obligation extend's to hatred as well as love. The right knowledg then of hatred and love, is the same. All that hath bin proved of love, may be proved of hatred. As the will can love, so can it hate. Hatred alway's follow's love. If man be bound by the law of nature, to love the lord with all his heart, soul, mind and strength, he is consequently bound by the same law, to hate every thing that's against God, with all his heart, soul, mind, and strength; and that, continually and incessantly. Theres the same obligation upon man, to hate all that's contrary to the will of God, as to love God above all. The first and principal thing he ought by the law of nature to hate, is his own private self-will, and that with all his heart, as most contrary to God. And forasmuch as our own honour, praise, glory, and bodily pleasur's, do necessarily follow the love of our own will, in opposition to God's, we ought to hate our own honour, praise, and bodily delights, and consequently all the vices subservient thereunto, covetousnes, envy, wrath, and the rest. As from one principal love, many secondary, subordinate loves do arise; so from one principal hatred, many secondary hatreds. Every man ought to hate and [Page] oppose whatever is contrary to God, to the true good of himself, or any other man, on the same account that he is bound to love the lord his God with all his heart, and his neighbour as himself. Luk. 10. 27.

SECT. II.
The nature, force, properties, and fruit of hatred.

THe principal power and property of love, is the transforming of the will into the thing chiefly loved, or the uniting it most intimately therewith. The principal force and property of hatred then, is to divide, separate, alienate, and elongate a man from what he hates. The greater the love, the stronger is the union of the will with the thing loved: the stronger, and deeper the hatred, the greater is the division and distance of the will from the thing hated. And neither love nor hatred can be compelled, but are free, voluntary things.

SECT. III.
Two chief hatreds.

AS there are two principal loves, so two principal hatreds; the hatred of God and his will, [Page] or of ourselvs and our own will. And as the two chief loves, so are the two principal hatreds capital enemies to each other. The love of God and hatred of God are opposite; so are the love of self and hatred of self, as also the hatred of God and hatred of self. But the love of God and hatred of self, agree well together in the same will: So do the love of self and hatred of God. He that loves God and his will, hates himself and his own will. He that loves himself and his own will, hates God and his. There's no middle state or way.

SECT. IV.
The different fruits of these two hatreds.

LOve has the primacy of hatred. For hatred arises from love. From the love of God, and of all things in conjunction with him and his will, does necessarily arise the hatred of self, and of all things in combination with our own, private, selfish will. In like manner, does the hatred of God and of all things in conjunction with his will, arise from the love of self and its interests. If the love of God be good, holy, most orderly and just, according to the law of nature; then is the hatred of God most wicked, disorderly unjust, and contrary to the law of nature. In like manner, if the hatred of our own will be good, orderly, just, and according to the law of nature; then [Page] is the love of it wicked, disorderly, unjust, and contrary to the law of nature. The good hatred of self, arises from the good love of God: the evil hatred of God, arises from the evil love of self. The fruits, above-specified, that arise from a good love, arise secondarily from a good hatred, which alway's followeth such a love: and the fruits that naturally flow from an evil love, the love of self, do flow secondarily from an evil hatred, the hatred of God. So much of love and hatred.

Chap. 16.

Section. I.
Concerning other particular debts man owes unto God, besides love, and that, first, in generall.

HAving considered the debt of love, which man owes to God, and the great advantage redounding unto him, by the due payment thereof, as also his unutterable damage if he pay it not; let's enquire after other debts, the payment whereof will also be our great gain, and the final non-payment our eternal damage. God made all inferiour creatures for man, and man for himself; furnishing him alone with a nature and capacity, fit to perform all the duties and to pay all the debts, which he owes unto God, both [Page] for himself and all the rest. No inferiour creatures can perform or understand any such matters. From what man is furnished with, for the performance of all duty to God, may he certainly conclude what ought to be done by him. If he can know, love, fear, honour, glorify, praise, adore or pray to God; if he can beleeve, hope, and trust in God; he may conclude, that God is to be known, lov'd, fear'd, honour'd, glorified, prais'd, ador'd, beleev'd, hoped and trusted in. If he can wholly delight himself in God, then is God wholly delectable. If he can do well, God can reward him: if ill, he can punish him. If he can be guilty, God can be a judg. If he can ask pardon, God can give it. In like manner we may, the other way, from the properties of God, argue the duties of man. If God ought chiefly to be loved, as infinitly most desireable, man ought chiefly to love him. If he ought chiefly to be fear'd, honour'd, prais'd, man ought to fear, honour, and praise him. The like correspondence as is between the soul and body of man, is between God and man, in this case. If the body have eyes, ears, nose, &c: we may certainly conclude that the soul has a power of seing, hearing, smelling, &c. And if the soul have these powers, the body ought to have such organs. The bodily organs, without such faculties in the soul; or such faculties of the soul, without such organs in the body, would be useless and in vain. A man that [Page] has no eyes, is never the better for having a visive faculty in his soul. He sees nothing.

Though all other debts man owes unto God, are included in and connexed with love, yet hath each its proper and special reason why it ought to be paid. For they are due to him, on different and special accounts; love, on one; fear, on another; honour, on a third; praise, on a fourth; &c. Again, love is not fear, or honour, nor is honour love or fear; each is a distinct debt. But where love is paid, all wilbe paid. God is chiefly to be loved, because he is originally, essentially, and unchangably good. There is none thus good, but God only. Mar. 10. 18. He alone is to be fear'd, as omnipotent. He alone is to be honour'd, as the inexhaustible fountain of all things; and of all the joy, comfort, and blessednes, that his choicest creatur's, in their most extended capacities, are ever able to receive. Obedience is due to him, as the supream lord of all. Glory and praise are due to him, as the creatour of all things. And because he is infinite, he is infinitly to be loved, fear'd, honour'd, obey'd, prais'd, and glorified. He is infinitly to be beleeved and trusted, because infinitly faithful and true. But love does most principally correspond with the nature of God. For God is love. 1 Jo. 4. 8. It cannot be said that God is honour, or fear, &c.

SECT. II.
Concerning these duties, in speciall, and first, of fear.

[Page]

ALl other debts or duties of man to God, must be founded in and spring from his love of God. Love is acceptable of itself. No other performance is acceptable to God, but as in conjunction with love. He that fear's God without love, his fear carries in it punishment, sadnes, torment, bondage to himself, and find's no acceptance with God. He that pretend's to honour god, without love, flatter's him, play's the hypocrite, and is abominable. But fear joyn'd with love, is voluntary, free, and acceptable; has no torment, sadnes, or bondage in it. Fear then, singly considered in itself, without love, being but a servile thing, carrying with it pain and torment, ought not to be multiplied, as love ought. One right fear of God admits no other fear's, but expell's them. From the love of God, do flow infinite secondary loves of all creatur's, as made or born of him, and as more or less resembling what is in him. But from the true fear of God, issue no secondary fear's of any creature whatsoever, I am he that comforteth thee, say's God, who art thou that thou shouldst be afraid of a man that shall die, and forgettest the lord thy maker? Isai. 51. 12, 13.

SECT. III.
Two principal fears.

[Page]

AS there are two principal loves, so two principal fears; the one arising from the love of God; the other, from the love of self. And accordingly are they good or evil, just or unjust, as the love is, whence they flow. The true fear of God strengthen's man's union with God. He that rightly fear's him, need's fear nothing else. But the evil fear, arising from self-love, is multiplied infinitly beyond the love from whence it spring's. From one of the many secondary loves, issuing from self-love, may arise numberless fears, all which being in conjunction with an evill love, do multiply punishment, sadnes, and sorrow to him that has them. This multiplication of fears demonstrat's the poisonous filth of self-love, to him that lives in it. He that chiefly love's himself, must needs fear all those things that can diminish, hurt, or destroy him; which are numberless. In like manner, his own honour, praise, and glory being earnestly sought by him, he must need's fear all that can diminish or destroy them. And loving bodily pleasures and delights, he fear's bodily torments, cold, heat, poverty, or whatever tend's to the diminution and destruction thereof. Thus is evil fear, arising from an evil love, infinitly more multiplicable then the love itself. A self-lover fear's every thing that can hurt or diminish any [Page] thing he love's; himself, friends, wife, children, parents, brothers, sisters, houses, possessions. He fear's to lose all these, and therefore fear's every thing that can take them from him, hurt, or destroy them. The foundation of all his misery and fear's, is, he foolishly loves that which can be destroy'd, and therefore slavishly fear's all that can destroy it. He that chiefly loves God, and by love is united with him, has no cause to fear any of these things, which the self-lover is so sollicitous about. Nothing can diminish, hurt, or destroy his beloved. The perfect love of God cast's out all slavish, tormenting fear. 1 Jo. 4. 18. The true fear of God is often put in Scripture for the whole worship and service of God, performable by man. He that truly fear's God, does truly worship and serve him. He that fear's other things, makes himself the servant thereof; becom's a slave to many such things as were made for his use and service. He incurr's infinite bondages, and loses all true liberty. By man's false fear's is the world turn'd upside down. Man, who was created uppermost, is laid at the bottome, as the subject, servāt, and slave of all things. But by the true fear of god, he recovers his due place in the universe, suitable to his own nature, to the nature of God, to the will and command of God, and to the naturall order and voice of the whole creation.

SECT. IV.
Honour.

[Page]

HOnour has its distinct consideration by itself. All things are done for honour or profit, or both. Of the two, honour is the more excellent, and belongs to God alone; profit, to man only. The creature is in itself, indigent and needy; profit therefore is calculated to its interest; not honour, at all. But the creatour, being infinitly full of all perfection within himself, no profit can possibly redound unto him, from all the works of his hands; but honour only. Profit is due to the creature, honour to God, who aim's joyntly at his own honour and the profit of his creatur's, as the compleat end of all he does. Honour as much excell's profit, as God (to whom all honour belong's) excell's the creature, to whom all profit belong's; that is, infinitly. God therefore principally intend's his own honour in all his works; but his crearur's profit is so wrapp'd up, and inseparably connexed with it, that the more he design's his own honour, the more he design's his creatur's profit; and the more his creatures honour him, the more profit do they receive. Here then are the two grand fruits of the universe, God's honour and man's profit. The honour redounding unto God, from all his works of creation and providence, will endure for ever. They therefore must remain for ever, that can ascribe it to him. And consequently their profit will also remain for ever. God will have everlasting honour, and man everlasting [Page] profit; each, that which is most convenient and suitable to them. What should a needy creature do with honour; or the inexhaustible fountain of all fulnes and perfection, with profit? Man is a needy creature within; honour therefore, being a meer outward thing, signifies nothing to him. Nothing does him any reall good, but what tends to his inward perfection and accomplishment. If he fondly seek honour, which is due to God only, he not only receiv's no profit thereby, but great disadvantage. He corrupt's, and waxes worse and worse within, being puff'd up with that which to him is a meer nullity, a vanity. Man is apt to be seeking his own encrease and advance, one way or other. If he seek not a right, to encrease in goodnes within, he will fondly seek to encrease without, in honour, glory, praise, name or fame, in which the more he encreases, the more will he decrease in inward goodnes. Such practice is direct hostility to God, against nature, reason, and the due order of all things.

God's honour, being transcendently the most principal end of all his works, is infinitly more valuable then all creatur's put together. He then that seek's and usurp's his honour to himself, can't answer the injury done to god, if he had the whole world at his dispose, to give, by way of satisfaction. He that seek's the honour of God, seek's his own true good, and wil be sure to find it. He that seeks his own honour, will find everlasting shame, as a [Page] vessel of dishonour. Christ himself, as a man in flesh, sought not his own glory. Jo. 8. 49, 50.

SECTION. V.
The name of God, acquired by his wonderful works.

THere is a twofold name of God, natural, or acquired. Amongst men, there is a proper name, whereby one person is distinguished from another, which is not given on the account of any thing done by them. But if a man, in the course of his life, do some notable things, he acquir's a name amongst men, as David's worthies, according to the excellency of his performances. And this name is joyned with his other, which before did only distinguish him from other men, but carried nothing of fame or honour in it. His former name is rend'red honourable and famous, from this additional name, acquired by his atchievments. Such hononr, glory, or fame, as this additional name brings with it, enters not at all into the being, but name only of the man. Yet though the name, fame, honour and repute of a man, be but a meer outward thing, and no intrinsecal ingredient into his person; it is, of all outward things, the most neer, dear, and valuable to him. This acquired name of man, may encrease two wayes; intensively, by more and more honourable exploits; or extensively, and by way of [Page] multiplication, as more and more men do come dayly to hear of his fame.

God, on the account of his inward naturall excellencies, and infinite perfections, has a manifold natural name, which together with his additional name and honour, acquired by his wonderful works of creation, providence, &c. do make up one most great and glorious name, ever to be fear'd and prais'd by man. He does not, by all his wonderful works, acquire any new thing within him, but an outward name only. The glory of all good things, done by God immediatly; or mediatly, with and by his creatur's, is properly attributable to him alone. His name alone is excellent in all the earth, and his glory is above the heavens. This name of god is capable of encrease; by new works and wonders. He got him a name, or a fresh addition to his name, by his wonders on Pharaoh, in Egypt; Ex. 9. 16. 14. 17. And as it is with man, in this point of honour, who by self-love makes himself his God, so is it with God; his honour or honourable name, though but an outward acquest by his famous works, is more neer, dear, and valuable to him, then all creatur's put together, as being the principal end for which they were all made.

God was ever omnipotent, infinitely wise, just, and good. But he cannot be known by any other, to be so, till in a way of bountifull communicativenes, he manifest himself to be so, by his works, to [Page] the works of his own hands, angels and men. Had God not made some creatur's, capable to take notice of his works, and thereby to know him, who could have known or honour'd him? By the works of his omnipotency, justice, judgment, and wisdom, he declares and so gets the name of an omnipotent, infinitely wise creatour, and just judg. He does also by his works, get the name [...] or titles of most faithful, true, merciful, bountiful, gracious, holy, helpful, saviour, protectour, deliverer, &c. whereby men are obliged to place all their hopes, expectations, confidence, and trust, in him. One glorious name of God acquired by his works, is made up of all these, to beget the true feare thereof in men.

The heavens declare the glory of God; and the firmament sheweth his handy work; Psal. 19. 1. By the works of God, may and ought men to take notice of, and know him. For the invisible things of him, even his eternal power and godhead from or by the creation of the world, are clearly seen, being understood by the things that are made. Rom. 1. 20. Accordingly as men do more or less know, regard, and consider the works of the lord, the operations of his hands will they more or lesse know, love, and honour him. If they consider them not at all, they will not know, love, or honour him, at all.

The heart or will of man, is the proper receptacle, and ought to be the habitation of the name of God, As men then are multiplied, the most honourable [Page] name of the lord is capable to be multiplied, as finding new hearts to reside and dwell in. Those men, in whose hearts that name does dwel, will discover it unto others, by some outward signs, actions, or words. Out of the abundance of the heart or inner man, the mouth, or whole outer man will speak, and act. His light will so shine in good works before other men, as to induce and incline them also to take notice of, glorify and honour his father which is in heaven. Mat. 5. 16.

Amongst the works of God, man is the masterpeece; the comprehensive epitome of all the rest. As then a man does more or less know and se himself (the principal mirrour and resemblance of god, the summ of all created beings put together) the more or lesse clearly will he se and know God; and accordingly, more or less esteem, love, and honour him. We may know much of God, by knowing what other creatures are; but more, by knowing what ourselvs are, as the principal work of God: and yet much more, by experiencing the peculiar works of his grace and spirit, in our new formation, or true regeneration, as we come to be born of him, of his will, his spirit. As the right knowledg of ourselvs encreases, our knowledg of God will encrease: and the more we know him, the more shall we love, praise, honour, and admire his glorious name.

All the works of God are calculated and designed for his own honour, name, glory and praise: [Page] So ought all the works of man. Every man ought to do his utmost for the spreading abroad, encreasing and multiplying the name, fame, and glory of God, in the world. The more he does, gives, or parts with, on this account, the more profit and advantage redounds unto himself. Godlines is great gain. If he lay down his life for the honour of God (which is the utmost he can do in this world) he can't part with it on better terms, or use it more to his own advantage.

Whatever any man does in this world, whereby he honour's not God, he dishonours him. There's no middle, neutrall way, thought, word, or action. To honour God, is the greatest good man can do; to dishonour him, the greatest evill. All that man owes unto God, (love, fear, praise, obedience, hope, faith, confidence, &c.) belong's to his honour: and the neglect thereof, or opposit's thereunto, are a dishonour to him. He that does not love, fear, and obey, him; beleeve, hope, and trust in him; dishonour's, contemn's, and injur's him.

Chap. 17.

Sect. I.
The private honour of man is the capital enemy of God's honour.

MAn cannot be a more direct capital enemy of God, in any thing, then by contriving [Page] and designing his own honour, praise, glory, fame, or name, in and by all he does; and by seeking the encrease and multiplication thereof. He that seeks his own honour, busies himself to procure the encrease and multiplication thereof in the hearts of other men. So, his own foolish, vain heart, and the hearts of others (all which ought to be vessels and living temples of God's honour) are made temples of his own honour, fame, and name. His own private honour, which is the enemy of god's, intrudes into and possesses the room thereof, in his own and others hearts, which is the greatest injury that can be offered unto God. Such temper'd men desire to jussle the honour of god quite out of the world, out of all hearts, to make room for their own, the capital enemy thereof. Every man is for or against God, the friend or enemy of God, seek's his own honour or God's. There's no middle way.

The seeking of self-honour, does so blind a mā, that he cannot se or think aright of the honour of god. He ought therefore to avoid his own honour, as the most poisonous, deadly, destructive vanity of all vanities, that will finally appear to be nothing, and will expose him to be eternally worse then nothing. All honour will perish but god's; and so will all that seek any other honour then his. Who can defend his own honour, against the omnipotent God? What transcendent folly and blindnes is it, for the thing formed to think of [Page] prospering in a contest with him that formed it?

SECT. II.
The honour of God is attended with man's profit: the honour of man tends directly to his own damage and ruine.

GOd made all things for his own honour, as the principal end of all. He then that seeks any other honour, in oppositiō to that, does, what in him lies, pervert the whole world, and frustrate God's intention in making it. He sets himself up, by his own private autority, will, and pleasure, in the room of God; and would have the world filled with his name, fame, and praise, as a temple of his own private, selfish honour. Hast thou, o man, an arm like God? Job 40. 9. contend not with him then. If thou do, 'tis easy to guesse what wilbe the issue betweē a poor, fraile, impotent creature and the omnipotent creatour, to whom all nations are lesse then nothing, and vanity; Isai. 40. 17. The fruit of all such contests, must needs be unutterable damage unto man.

The more a man muse's upon, and seek's his own honour, the more is he still dark'ned and blinded, as to any right knowledg or consideration of God and his honour. He madly digg's his own grave; hasten's to his own eternal ruine. He lay's the foundation of his self contrived hapines, [Page] in a lie, an errour, a meer nullity, his own honour. He not only loses all his labour in such a self-seeking trade, but is sure to be ruin'd by it. As he therefore tender's his own hapines, he ought to flee and avoid his own honour, praise, and glory, that is enmity to God, as the greatest evil. Eternal shame, perpetual confusion, and everlasting contempt wilbe the certain portion of all that finally seek their own honour. But if a man honour God, God will put honour upon him, and glorify him for ever, in himself.

Vain man, that's eager and hot in the pursuit and maintenance of his own private honour, though unjust and undue, will not patiently endure the least diminution thereof, as we may ordinarily find. And can we then think, the almighty God will suffer any diminution of his honour, that's most justly due unto him, without punishing the offendour?

Chap. 18.

Section. I.
Concerning Angelical nature.

HAving thus read over the book of the visible creation, and considered of some special and highly concerning instructions unto man, deducible there-from; let us proceed to take notice of a third sort of created nature, which is invisible.

In the three former of the four degrees of creatur's [Page] already spoken to, we find meer bodily nature: in the fourth (to wit, man) bodily and intellectual or spiritual nature, joyn'd together. By these things, so manifested and known, may we ascend to the consideration of intellectual nature, as found alone, by itself, in separation from bodily. Bodily nature has two wayes of existing, one by itself, in the three inferiour degrees of created beings; another, in conjunction with intellectual nature, in the fourth; man. Intellectual nature then, being far more excellent then bodily, and much more neer and like to its creatour, will doubtless be found to have the like priviledg of existing also two wayes; first, singly, as a whole being, in angels; secondly, in composition with bodily, as part of a being, in man.

We may farther conclude also, that angels, as the choicer sort of first-created beings, excelling all others in understanding and strength (Psal. 103. 20) were first made. Man, though the most excellent creature in the visible world, lord and master of all the rest, was last created; because, in respect of the bodily part of his constitution, the other visible creatures were a requisite provision for his enterteinment and subsistence. But angels, being meer spirits (unconcern'd in, and independent on the visible or material parts of the creation, for their subsistence and operations) might well be before any of this visible fabrick was set up. These morning stars and sons of God, sang together, and shouted[Page]for joy, when the foundations of the earth were fast'ned, and the corner-stone thereof was laid, by the hand of the creatour. Job. 38. 6. 7.

Now forasmuch as angelical nature had the same kind of free-will that man had in his first make, the things above proved concerning the obligation, duty, and true interest of man, may be look'd on as equally proved in reference to angels.

So have we, by ascending natur's ladder, found out the divine nature, uncreated, which is the same numerical nature in three persons; and then, three created natures, meer bodily, meer intellectuall, and mixt.

SECT. II.
The sin of Angels.

ANgels sin'd before men. Sin and depravation were first found in intellectual nature. Angelical nature sin'd without any instigation to evil, by any superiour nature, already fallen. Humane nature sin'd and fell by the instigation of angelical, the highest kind of created nature, already fallen. Sin therefore was first in angelical nature. For, till angels were sinners, they would not tempt man to sin.

Sin was brought into humane nature, differently from the way it entred into angelical. It [Page] was first brought into the weaker part, the woman: then, by her into the man; and so, into all mankind. 'T is the right method in the art of tempting, to assault the weaker part, for entrance. When evil is to be introduced by way of instigation, this is the surest course. But the evil of angelical nature, entred first into the stronger part; then, by it, into the weaker; because that nature sin'd and fell of its own proper motion, without any instigation from another. The stronger, more excellent and capacious angel, whose will was of the most flexible, active temper, was most apt to assume unto himself a soveraign and uncontrolled excercise of his own will, in a proud and presumptuous opposition to God's, with an ERO SIMILIS ALTISSIMO, I wilbe like the most high. This was the case of the Luciferian head of the fallen angels.

The evil of sin then may seem to have begun in him that by creation was the most excellent of all the other angels that fell. They fell by freely and instantly complying with his rebellious will. In humane nature, man, the stronger part, became evil, by adhering to and complying with the weaker, the woman's disorder'd will. Angelical nature first fin'd. By that, was the woman tempted: by her, the man. So sin entred upon all mankind:

The chief evil angel, proudly exalted himself and his will, into competition with God and his; and so became the first capital enemy of God. He [Page] affected soveraignty: he would not remain subject to any superiour will. He erected a kingdom, empire, and dominion within himself, against the Kingdom, empire, and dominion of God. And he presently became obstinate, resolute, and fixed in this deviation from and enmity against God. He can never return from it, to all eternity. Consequently, will he ever hate and oppose, to the utmost, the will of his creatour, as most opposite to his. Thus came there to be two totally distinct, contrary, and opposite wills; the most absolutely pure and holy will of the omnipotent creatour, and the depraved will of the first angel that sinn'd. And the said leading angel, the devil, does contend, with all his might, for the maintenance and defence of his own will, in opposition to God's. To these two contrary wills of God and the devil, are all other wills of men or angels reducible. Every will truly good, is joyn'd with the will of God; every evil will, with the will of the devil. All the other angels, that adhered unto, joyned with, and took complacency in the will of the devil, became fixedly one with him, so as that they cannot will any thing but what he will's. He is the head, they the members, in opposition to Michael and his angels. Rev. 12. 7. All the wills of of the good angels are bound up in a state of everlasting and unchangable harmony with the will of their head, the head of all principality and power. The evil angels are a compacted army, resolved [Page] to fight for the defence of the depraved will of their head, and for the fulfilling thereof, in opposition to the will of God. The good angels are an opposite army, united with the will of their head, and contending for the fulfilling thereof, in opposition to the devil and his followers.

By how much the more high and excellent a creature the first angel that sinn'd was made, so much the more vile and inferiour did he become, by the voluntary corrupting of himself. He is the lowest, basest, and vilest of all creatur's. His will, perverted by pride and self-love, became the root, and fountain of all evils. When once his will was perverted, he resolved to employ the over-reaching subtlety of his understanding, in all possible arts, methods, and wayes of delusion, for the deceiving and drawing of men into the same perdition with himself. So much be spoken concerning the voluntary evil of the fallen angels; sin.

SECT. III.
The punishment of the angels that sinn'd.

THe involuntary evil, or evil of punishment, which the angels that sinn'd, were forc'd to take whether they would or no, was a casting of them down to hel, and a reserving of them in chains of darknes, unto the judgment of the great day. But untill they be cast into the lake of fire and brimstone, [Page] (Rev. 20. 10.) after the thousand yeers reign of Christ; or rather, untill, with their head, they be shut and seal'd up in the bottomless pit, (Rev. 20. 3. so as to be utterly disabled to exercise any depraving influence upon men, all along the said thousand yeers) they are termed rulers of the darkness of this world. Eph. 6. 12. Their head, Satan, is termed the God of this world, that blind's the minds of men, lest the light of the glorious Gospel of Christ should shine unto them, 2 Cor. 4. 4. The night of this world is now far spent, (Rom. 13; 12.) wherein these rulers of darkness have most wofully blinded mens understandings, and captivated their wills, in and by the ensnaring vanities of this world. The day of the lord is at hand, wherein they shall be utterly disabled, as to any such practices. But they are now laying about them, in extreamity, as knowing they have but a short time. They have great horrour and disturbance in their present aery mansions, from the checks, restraints, and limitations they find themselvs under, from the power of their enemy, who is infinitely stronger then they. They are restless in their inordinate cogitations and desires. They are troubled, that they cannot deceive the very elect; that they cannot touch him that is born of God, (1. Jo. 5. 18.) with their depraving, assimilating influence; that they cannot ruine all mankind, to a man. When a sinner is converted, the eyes of his mind open'd; when he is turned from darkness to light, and from the power of satan[Page]unto God, (Act. 26. 18.) there is joy in the presence of the angels of God, and sorrow in the devil and his angels; Luk. 15. 10.

Chap. 19.

Sect. I.
In what manner men come to be united with the first evil angels, as their head.

THe two principal opposite wills of God and the devil, make two opposite Kingdoms, empires, dominions, and lawes; a Kingdom of darkness, and a Kingdom of light. All men are subjects in the one or other of these Kingdoms. The devil layes claim to all those things which belong to God; honour, praise, adoration, &c. He is obstinate and blinded in this transcendent strein of pride and presumption. He does all he can, to destroy the honour, glory and worship of God, as contrary to his. He extreamly hates the Kingdom of God; envies man's capacity of ascending thither, and labour's to the utmost, to obstruct and hinder his motions that way. He labour's might and main, to bring all men under his dominion.

But there is a twofold difference between the first captivity of mankind, and other fallen angels, to the will of the first; the devil. First, all the fallen angels became fix'd in and with the will of their head, in enmity to God: but men are capable [Page] of recovery from the power of Satan unto God. Secondly the evil angels are subject to their leader and head, as his incorporated members, resigned up to his will. They do all most unanimously and harmoniously agree and center in one will, so that no discord or contention can possibly arise amongst them. They are the most free and willing subjects of the devil. As for men, they are cozen'd into slavery: they are, unawares, by fraud, captivated to the will of the devil. They agree with the devil in enmity to God. They quit all union with the will of God; but, with design to live in the soveraign and uncontrolled exercise of their own wills, as the devil does in his, unsubjected either to God or him. But when they de part from God, they fall into the devil's hands, and are taken captive by him, at his will; 2 Tim. 2. 26. Man intend's a distinct Kingdom within himself, separate from God's and the devil's too, as a new third Monarch, distinct from both. But it fall's in, by way of coalition, and becomes one Kingdom of darkness with Satan's, in opposition to the Kingdom of God. The will of the devil, separated from God, of itself. The will of man, separated from God, by the instigation of the devil; on which, the devil gain'd entrance into, and dominion over his will, beyond, and contrary to his intention. The devil caught man at first with guile, did with craft surprize him, and does by violence and fraud usurp a tyrannical [Page] domination over him.

The fallen angels are the devil's natural subjects, and members, being of the same angelical nature with him. But men, as of a different nature from him, are by fraud and force, captivated and subjected to his will. Every wicked man retein's his own private will in himself, which alway's agree's with the will of the devil, in enmity and contrariety to the will of God. The devil is a gainer by men's living and walking in their own wills, as not willingly or knowingly subjected unto his. For, by this means, he can, in combination with the will of man, do many exploits in the world, which by himself alone, or by his angels who are freely united in and with his will, he could not do.

Wicked men, in this world, do not center by way of resignation, in any one will; but have every one their proper and private will, distinct from all others. They cannot therefore agree amongst themselvs, as evil angels do, because they have distinct private wills and lusts, whence contentions, warrs, brawlings, and fightings do arise (Jam. 4. 1.) every one raking and tearing from another, to get what he can for himself. Satan know's too well how to manage the private lusts and passions of men, to his advantage. He does thereby stir up man against man, nation against nation, Kingdom against Kingdom, putting the world into an uproar, and filling it with all manner of tumults and [Page] confusions. This he does by his hidden artifices, and unperceived influencin [...] and riding of the wills of men, as hi [...] [...]easts, into a career of opposition to each other. He is ready also, on all sides, to suggest innumerable wayes and arts of doing mischief, as the grand master of al mis-rule in the whole world. He uses his angels as his own members, for the doing of mischief. But he and his angels use men as their beasts, to ride on. Men's minds and wills are secretly bestridden and spurr'd by these principalities and powers of darkness; and they no more know or consider who is on their backs, then horses know what men are, that ride them. Into this deplorable condition is man brought by self-love, and living in his own will, separate from god's. He is made a servant, a slave, a captive, a beast, for the devil and his angels to triumph over, and ride on, who are themselvs most miserable captives in everlasting chains of darkness. Jude v. 6.

The will of the devil is a bottomless pit, wherein the wills of wicked men are imprison'd; and their own private wills are so many distinct spiritual prisons, subordinate to the will of the devil, wherein they are deteined. Man's own will is both the prison and the chain that bind's and hold's him fast in the will of the devil. Here's that man gets by living in his own will. When he hath once separated himself from God, and set his heart wholly upon vanities, in case he sometimes get [Page] what he desires, if he rejoyces in it, he add's iniquity unto iniquity, by rejoycing in the accomplishing of the fleshly desires of his carnal mind, that is enmity against God. All the desires of our wills, in separation from God's, are evil. If we have not what we desire, we are sad, looking on our disappointment as a punishment. If we have what we desire, we rejoyce, and so adde to the iniquity of our unlawfull lust, a rebellious exulting and rejoycing against God. Turn which way we will then, while we live in our own wills, we are sure to find sin or sorrow, to meet either with the evil of sin, or evil of punishment, continually. To center, unite, live and dwell in the will of God, is true blessednes and glorious liberty unto man, in direct opposition to all the above-mention'd captivities and inconveniences.

SECT. II.

THe whole angelical nature fell not. The whole humane nature fell. Angels descend not from one another by generation, as men do; but were all created together. Those angels that fell, fell irrecoverably, at first. No men were rendred unchangably and irrecoverably evil by their first fall, nor were they thereby exposed to remediless misery. Had mankind, by being made totally sinful, bin totally lost, in vain had all men bin made, as to the principal design [Page] of God in the creation of the world, which was, to bring the world, summ'd up in man, into union with and enjoyment of himself. Had no course bin taken for the recovery and salvation of men, after their first fall, we might be apt to think it far better, that God had forthwith destroy'd Adam and Eve, on their first sin, and put a period to humane nature in their persons, without any farther multiplication. That which Christ say's of Judas, it had bin good for him, if he had not bin born, Mat. 26. 24. may seem to countenance this general assertion, that it had bin far better and more eligible for all those who will eternally perish, uever to have bin at all.

SECTION. III.
Redemption.

AS to the recovery, redemption, and salvation of man, this we may take notice of in generall, that none but God himself could make satisfaction to his own infinite justice for the sins of men. And none is obliged to give satisfaction, but man. He then, that perform's it, must needs be both God and man, united in one person. The natural and most intimate marriage-union of humane nature with the divine, in Christ's person, did render it so valuable, in the vertue and dignity of its husband, that the laying down of the life [Page] thereof, was a satisfaction to divine justice for the sins of men, infinitely beyond what the voluntary surrender of life, by al creatures in their full purity, would have amounted unto. Such a man as was also God, could and did by the death of his manhood, overcome him that had the power of death, the devil; Heb. 2. 14. And having spoiled those principalities and powers of darkness, the devil and his angels, he made a shew of them openly, triumphing over them in it; Col. 2. 15. He will also cause his followers from among men, to triumph over them also; to trample them under their feet, as Josua or Iesus (Act. 7. 45. Heb. 4. 8.) the type of Christ, caused the captains of the men of war, to put their feet upon the necks of the five Kings. Jos. 10, 23. 24. He does, by regeneration, put a spirit into them, greater then he that's in the world, the devil; 1 Jo. 4. 4. a spirit, which that wicked one cannot touch, deprave, corrupt, or assimilate unto himself; a spirit, that cannot touch or put forth its hand unto sin. He, or that which is born of God, sinneth not, nor can sin. 1 Jo. 3. 9.

SECT. IV.

THus have we seen the original evils of humane and angelical nature; the roots of all other evils, in or to angels and men. All the evil of sin or punishment, incident unto both, from first to last, is wholly imputable to their own [Page] wilful deviations, apostasies, and rebellions.

Fallen man, who was seduced by a superiour order of creatur's, more subtle then himself, is, through the tender mercies of God, declared to be in a recoverable condition; and accordingly, are there means afforded him, by the personal suffrings and performances of Christ, whereby he may be saved. But being fallen and corrupted into a state quite contrary to his own nature, he is usually so far from any due considering of the vileness and misery of his condition, or of the dreadful vengeance of eternal fire, which will certainly follow, that he laugh's and rejoyces in his chains, his prison-state under Satan, who is a chained captive himself. He glories in his shame, put's far from him the evil day, laugh's at the sad stories of hel and damnation, as old wives fables. The heart of the Sons of men is full of evil; madness is in their heart while they live; and after that they go to the dead. Man also knoweth not his time: as fishes are taken in an evil net, and birds caught in the snare, so are the Sons of men snared in an evil time, when it falleth suddenly upon them. Ecc. 9. 3. 12. By the laughing, jovial, frolick practice, and senseless security too generally observable amongst men, may it appear, that man is a most foolish, frantick, dreamish, inchanted thing, not considering what he is, whither he goes, or what's like to become of him for ever. The folly, misery, and delusion, wherein man securely and pleasantly walk's, under [Page] the rulers of the darkness of this world, who can utter? For farther [...]formation herein, I refer the reader to the Scriptures o [...] truth, as beyond the reach of the book of the creatures, though their line be gone out, thorow all the earth, and their words to the end of the world, so that there is no speech nor language where their voice is not heard. Psal. 19. 3. 4.

FINIS.

§

Page 4. line 30. trhee. r. three. p. 5. l. 5. it. r. is. p. 15. chap. 3. r. 4. So are there 20. chapters in the whole book. p. 52. l. 26. slowing. r. flowing.

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Title statement

The book of nature translated and epitomiz'd. By George Sikes.

Sikes, George.

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1667

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2003-01 (EEBO-TCP Phase 1).

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A62084

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Wing S6322B

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ESTC R220778

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99832169

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99832169

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36640

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— The book of nature translated and epitomiz'd. By George Sikes., Sikes, George..

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109, [1] p.

s.n.],. [London :: Printed in the yeer 1667.. (Place of publication from Wing.) (Errata at foot of p. 109.) (Cropped at head; some print show-through.) (Reproduction of the original in the British Library.)

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