sin And that is the reason why Men hate the light and those that hold it forth because it maketh their sin cast shadow it maketh the shame of their sin to appear which was hidden before in the dark CHAP. 8. Of the Creation of Man after the Image of God SECT 1. THus much of the second point sc. Gods Creation of both Sexes I now proceed to the third viz. That God made Man in his own Image which cleerly appeareth both in the story of the consultation between the glorious persons of the blessed Trinity and also in the relation of the execution of his consultation here in my Text. Now for the opening this point two things are to be considered 1. What is an Image in General 2. Wherein this Image of God in Man consisteth An Image is such a likeness of a thing as doth bear a special relation to the thing resembled by it either as flowing from its Beeing or framed according to it so that every Image of a thing is like unto the thing whose Image it is but every thing that is like another is not an Image of it Any thing that is of the same colour wiâ—h another thing may be said to be like unto it but not an Image of it But in an Image besides likeness there is required one of these two things either that it be expressed by the essence of that whose Image it is or els that it be purposely fashioned according to it In the former sense none but the Eternal son of God is the true Image of God the father as he is called the Brightness of his Glory and the express Image of his person And so a Son may be said to be the Image of his Father as Adam is said after his fall to have begotten a Son in his own likeness after his Image In the other sense an Image is that which is made like to another framed of purpose to resemble it So is a picture or a statue made by Art to represent some person and such was the Image of God in Man for the Lord did purposely as you see by the consultation make Man like himself to resemble him and to bear his Image SECT 2. IN the second place I come to shew wherein this Image of God in Man consisteth and what it is This was in general that Perfection which God gave unto Man in his first Creation for God is a most perfect Beeing infinite in all divine perfection therefore that perfection which Man had above all other Creatures here below was the Image of God in Man Now this perfection was two-fold Principal Less Principal Principal in the Soul this is fully laid down unto us in these two places Colos. 3 10. Yee have put off the old Man and have put on the new Man which is renewed in knowledge after the Image of him that created him and that Ephes. 4.24 That yee put on the new Man which after God is created in righteousness and true holiness where we see the several powers of the Soul had their several perfections and there is no faculty of the Soul which may not be made perfect by these so that in these did the Image of God consist Object But it may be said that in those two places St Paul speaks of regeneration or the new birth and not of that old and first Creation in the beginning Sol. It is true and this maketh for our purpose for the Apostle sheweth here that the Image of God consisteth in these perfections now the Image of God restored by regeneration is the same which was given by Creation at the first and that building which Adam pulled down by his sin our Saviour built up again by his obedience and mediation As in Adam all die even so by Christ shall all be made alive 1 Cor. 15.22 That is Christ shall make up that which was undone by Adam there cannot be any thing named for matter of substance that Adam lost but Christ restored it and therefore he is called the second Adam and in the comparison between them and the first Adam it is said the first Man Adam was made a living Soul and the second Adam was made a quickning Spirit ver 45. That is the first Adam was made a living soul by Creation living the life of nature by the substance and faculties of his Soul united to his Body and a supernatural life too by the Image of God in his Soul and had he continued in that estate he should have conveyed the same life both natural and supernatural to his posterity but losing that supernatural life consisting in the Image of God he remained a meer living Soul and no better one that had but only the life of nature left him arising out of the essence and natural powers of the Soul and so could only convey this natural life to his posterity whose Souls were dead in sin to whom he could not impart any quickening vertue to raise them unto that supernatural life in holiness and righteousness But Christ was a quickening Spirit not only having this supernatural life in himself but also quickening those with a new principle of supernatural life to whom he is joyned by the Spirit and so he is called a second Adam as being the founder of a new generation of Men for as all Men by nature do spring of the first Adam so all Christians by grace do come of the second Adam and receive that spiritual life from him again which the first Adam received but lost Now if the first Adam had continued in his first estate and kept the Image of God there had been no need of the second Adam for all Men by their natural birth should have received from him that supernatural life together with the natural But this first Adam having lost the Image of God was now but the Author of an imperfect generation of Men naturally alive but spiritually dead and therefore there was need of a second Adam who should be the Author of a new birth and should give a new a second a spiritual life and Beeing to those who were naturally dead in trespasses and sins so that by this it is plain that that new Beeing and spiritual life which Christ by his spirit restoreth to his Members is that very Image of God which God made in Man at the first and this you see doth principally consist in knowledge holiness and righteousness which are the perfections of the understanding judgment conscience will and affections CHAP. 8. SECT 1. 1. FOr his understanding he had all knowledge needfull for a perfect Man both concerning the Creator and the Creatures his Creator he knew perfectly perfectly I say not in regard of the object or person known who is infinite but in regard of the subject or person knowing Mans understanding was not infinite and therefore could not have such a knowledge of God as was a full declaration and apprehension of an infinite God but
over them and thus much for the general frame SECT 2. NOw come we to the particular parts and therein let us consider I. Those that are contained in the rest namely the Blood and Spirits 1. For the blood you know it is an excellent part of the body and of absolute necessity insomuch that the blood is said to be the life of the body which must not be understood directly as the words seem to imply as if the life of a man were nothing but his blood for that is not possible if that were so then nothing could live which hath no blood but this is certain that Bees and many other like Creatures have no blood and yet have life it would also follow that so many drops of a mans blood as he loseth so much he loseth of his life whereas many times the evacuation of blood is the preservation of life And that which is most absurd it would follow that a mans life might be severed from him and yet remain for a time after such separation for so you see that the blood of men and of other creatures may be kept a long time in vessels after it is severed from the body And besides all this the Angels who have neither blood nor other bodily parts have life in greater perfection than a man Thus then we understand these places that speak of the the Blood that it is a special instrument of the soul whereby life is convayed to the several parts of the body by reason of the spirits which are a kind of airy invisible substance yet bodily arising like vapours â—rom the purest part of the blood for although it be said the life is in the blood yet this is because the blood is a thing which is more obvious to the senses than the spirits and again because it is the nursery and as it were the fuel of the spirits whereby as by a precious oyl the lamp and flame of life is cherished and maintained so that life is more immediately in the spirits than in the blood Again life is lost by the shedding of the blood because the spirits the immediate Instruments of the soul whereby it communicateth life to the body are extinguished by the shedding of the blood even as the flame goeth out when the wood is quiâ—e taken away and so in this respect also the blood is said to be the life of the Creature Moreover consider the spirits whereof somewhat hath already been spoken by the way These are called spirits not but that they are bodily substances but because they have the least grossness in them of all other parts of the body and come nearest to a spiritual nature And these are indeed the immediate instruments of the soul and being as it were of a middle nature between the soul and body they are a common tye or bond between them both uniting both together These are of most excellent use in the body throughout the parts they convay life sence and motion to them all they are in special manner employed in the more retired and spiritual actions of the soul in the exercise of reason and understanding in the serious thoughts and meditations of the heart by it the pain or delight of one part of the body is convayed and imparted to the rest and a sympathy or fellow feeling is derived from one to the other and in these the singular wisdome of the Creator is notably manifested SECT 3. THe parts containing these are in the next place to be considered where first the Head is that which is set in the highest place and is full of most curious workmanship it is the seat both of the outward and inward senses and as all the outward senses are placed there so none of the five are to be found in any other part of the body except that of the touch or feeling which is the lowest and grossest of the rest There is the Eye of a singular and most curious making which is the instrument of seeing the very window of this house that letteth in light to the soul which otherwise would dwell in a dark dungeon It is an admirable thing to consider how by the wonderful power and wisdome of God all colours have his property to caff sorth a resemblance and image of themselves whicâ— by the air is convayed into the Eye if this were well considered and understood it would be found one of the most wonderful works of the Creation setting forth the Creators glory But ye may conceive it thus When a Looking-glass is held before the face instantly there is an image of the face in the glass now the glass cannot frame such an image in it self for then it should be there as well when the face is turned away wherefore it must be of necessity that the face doth at all times in the light cast forth an image of it self and the glass doth only hold it by reason of the lead at the backside whereby this image is stayed and not suffered to pass through and vanish And so doth every thing that hath colour cast forth an image of it self at all times which being received into the eye presently the thing is seen and perceived by the eye which is an admirable thing to consider that all things that are Trees Plants Men Beasts c. whatsoever can be seen do every way cast forth Images of themselves into the air and that these are severally and distinctly conveyed to the eye and discerned by it There are the Ears whereby we hear which take in sounds and noises in a wonderful manner wherein also the admirable power and wisdome of God appeareth in that one voice issuing out of one mouth should enter in at many hundred ears for this must needs be granted that we cannot hear any voice or noise unless it truly enter into our ears for if the noise could be heard without such an entrance then were those open passages needless which are in the ears but these open passages are as needful to let in sounds as a door is to let a man into an house Now one man cannot enter in at many doors at once and so one voice remaining one cannot enter in at many hundred ears at the same moment and therefore it must needs be multiplied in the air and so that which is but one in the mouth of the speaker is manifold in the air and is taken in by many ears There is also the Nose which is the instrument of smelling another part of the body which serveth us both for necessity and delight it is a means to prove the wholsomness or unwholsomness of many things which are good and which are hurtful to us and yeildeth delight and refreshment in presenting us with many pleasing and fragrant smells There is also the Tongue and Palate the instruments of Tast but especially the palate or upper part of the mouth the Tongue having another and more proper use This is a sense of greatest use for
should learn to bless God for every faculty of our souls we are too unthankful for all sorts of mercies but yet more apt to give thanks at least outwardly for things without us than for those more excellent things within us Thus many a one saith I thank God for health for meat and drink c. that never not so much as in words doth give him thanks for his soul and the several faculties of it How seldome hath God any praise for our understandings our judgments our memories our reason wills and affections how lame would our souls be without the will and affections how blind without reason memory or understanding yet how unthankful are we to him that made them we should râ—ckon these among the chiefest of Gods blessings next to the sanctifying graces of Gods spirit and accordingly shew our thankfulness for them to his glory SECT 2. II. IN as much as the Soul is more excellent by its Creation than the Body this sheweth that our care should be greater for the soul than for the body Nature it self might teach even a natural man to be more careful of the natural good of the soul than of the body which yet is contrary to the practice of man You will say the Natural man perceiveth not the things of the spirit neither can he discern them because they are spiritually discerned But I speak now of such natural good things as tend to the enriching and perfecting of the soul and mind of man namely such knowledg in Arts and Sciences as concerneth the things of this life How many do preferre the things of the body above these But the principal thing is that which concerneth the spiritual happiness heavenly perfection of the soul. These things which are the most excellent endowments of the most excellent part of man are less regarded and sought for than those that are the meanest appurtenances of the body which is the meanest part The least saving grace being a thing belonging to the perfection of the soul is worth more than the whole body which without the soul is but a dead lump of earth Can a Maid forget her ornament oâ— a Bride her attire yet my people have forgotten me days without number saith the Lord Ier. 2.32 what a shameful indignity is this to the Majesty of God when ornaments of the body toyes head-tyres or the like serving to dress up an earthly carkass shalâ— be better remembred than God himself yea shall be remembred when he is forgotten Thus every thing belonging to the body is thought of but the soul is forgotten the eye must be pleased the ear must be tickled the palate must be delighted great ado must be made for back and belly but where is the care for the soul we can starve that yet never feel any hunger we can let it pine away yet never complain of weakness we can suffer mortal diseases most dangerous corruptions to grow upon our souls and never see our need of spiritual physick How many a soul is swollen with pride and over-grown with vile affections and yet no care is taken of it but it is let alone as if all were well yea what deadly wounds do men daily give to their consciences by swearing lying drunkenness by unjust and indirect dealings with others yet all this is esteemed as nothing no care is used to have it cured nay he that shall desire to cure it or perswade them from these desperate courses tending to the destruction of their souls shall be hated as an enemy Our very creation should make us ashamed of this folly that all the care is taken for the body framed out of the dust and the soul is utterly neglected which the Lord himself breathed into the body Fâ—ar not them saith our Saviour Mat. 10.28 which after they have killed the body can do no more but fear bim which can cast the body and soul into hell-fire Yet he that shall follow our Saviours counsel in this shall be thought to be a fool by many men he that will rather suffer harm in his body or loss in his goods and such things as concern the body than hazard his soul upon any sin which is death to the soul is thought to do it in simplicity for want of wit whereas even reason might teach us that the soul is a thousand times better than the body and the misery of the soul incomparably beyond the punishments that can befall the body in this life Let us then labour to prevent the everlasting destruction of the soul and fear it more than a thousand deaths of the body if it could possibly endure so many Think that a precious thing that weigheth more than the whole earth in the ballance of the sanctuary and the judgment of Christ. What shall it profit a man to gain the whole world and lose his own soul Oh learn to prize thy soul a precious Creature and immortal Spirit and make it appear thou makest more reckoning of it than of thy body thy body is but a small piece of earth but the whole earth is not able to bring forth or yeild matter for one soul which is of an higher nature SECT 3. III. THis should teach us also that the greatest good which one man can do for another is that which is done for his soul. The feeding cloathing and refreshing of anothers body is a good work if rightly performed but the good which is done to the soul is a better work as the soul is better than the body This therefore should reform a gross folly among us whereby it is conceived that there is no good work in a manner besides that which is done to the body It is true that he who hath this worlds good and yet doth no good in this kind doth not truly perform any other good work but yet this on the otherside is a gross errour to conceive that the best thing that a man can do is to help the outward man and that the doing of this is enough to excuse him from doing good to the souls of others This is a gross carnal conceit it is as much as to affirm that the body is better than the soul earth than heaven mortality more excellent than immortality and a lump of flesh more worth than a spiritual being Now men are so far from esteeming that best which is done for the good of the soul that they account those admonitions and reproofs which are tendered to them for this purpose the greatest signs of ill-will that any man can shew to others no man is accounted a worse neighbour than he that will seek to pluck mens souls as brands out of the fire of Gods wrath by shewing them the danger of their sins If men want for the body what outcrys are there made against the hardness of others hearts men are so hard-hearted now a days that they will not give a poor man a bit of bread they will see him starve first and somtimes
for Man's use and refreshment before Man himself should be Created it behoveth that first there be an House and all things necessary then that an Inhabitant be brought into it 4 â—ecause God would communicate himself to Man and acquiesce in him When God created Heaven Earth he rested not in Heaven nor in any Heavenly thing neither in the Earth nor any Earthly thing but only in Man because he is an Heavenly thing for his Soul Earthly in regard of his body 5. If God had first of all made Man before any other of his Creatures then Man might have had some colourable excuse to have spent his time in idleness but God created Man after he had made his other â—reatures that Man might forthwith be employed in the works of his Creator Zanchy of late and some of the Antients are of opinion that when God created Adam â—hrist did then assume an humane body and made Adam's body after the pattern of that Munster doth well observe on Genes 2.7 that the word in the Original which signifieth formed is written with a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is said he formed the Beasts it is written with a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting out to us that Man was partly from the dust of the ground in regard of his body partly from Heaven in regard of his Soul but the Beasts were only created of the dust of the ground The Antients called the fabrick of Man's body Librum Dei the Book of God because much knowledge is taught to Man out of Man And Man's being created after the Image of God is to put him in remembrance that he should continually work after that Original Copy which God gave him from Heaven I shall discourse no farther upon these things because this ensuing Treatise of our Reverend Author will furnish you with variety of most excellent Meditations upon the whole Story of the Creation Much honoured in the Lord I do not here present you with any thing that is altogether new I know among Men the newness of the matter doth chiefly commend the Books being like the Indian Elephants which at their first sight in Asia were so admired that Antiochus having but two named the one Ajax the other Patroclus but afterwards growing common in every Consuls Tryumph they were called in contempt Lucanian Oxen So it is with Books they are now little regarded because of the commonness of them I confess many Books now adays are like Mythridate's Sword whose Scabbard was more costly than the Blade and so their swelling Titles do make more shew than all the Book affordeth subâ—tance and in prefixing great Titles to babling Books Men do but deceive the buyer like unto some Vintners that hang out new Ioyâ—bushes when they have nothing within but old musly Wine as Seneca speaketh But the substance of this Treatise doth correspond with the Title and as it is stuffed with many choice notions both natural and allegorical together with many practical and usefull inferences so it is also written in a pleasant style and so the more delightfull to the pious and ingenious Reader Good words are the garment of truth and although truth is so glorious within that it needeth no outward decking yet if she doth appear in a Rayment of Needle-work 't is but for a more excellent comeliness not gaudâ— gayness The worthy Author in this Treatise dealeth with you like Nurses who feed their Babes with milk firâ—t concocted within them That voice that August heard from Heaven is my humble advice to you â—olle et lege tolle et lege Take up and read take up and Read So say I to you Take up this Book take up this Book and read it and do therein as an antient Knight spake of his reading good Books viz. the first time to read both to see and like the second time to note and observe the matter and method and the third time to carry away and make use thereof Thus not doubting but this Treatise will finde acceptance at your hands and receive protection under your shadow I humbly take my leave and am Yours in all Gospel-Services to be commanded William Gearing Cransden in Sussex August 10. 1667. Books Printed for Henry Eversden and are to be sold at his Shop under the Crown-Tavern in West-Smithfield 1. THe Sphere of Gentry deduced from the Principles of Nature an Historical and Genealogical work of Armes and Blazon by Sylvanus Morgan in Folio 2. The History of the late Civil Wars of England in Folio 3. Riverius his Universal Body of Physick in five Books c. in Folio 4. The Language of Arms by the Colours and Metals in quarto by Sylvanus Morgan 5. Scepsis Scientifica or Confest Ignorance the way to Science c. by Ioseph Glanvil Fellow of the Royal Society 6. The Gospel-Physitian in quarto 7. The Mistery of Rhetorique Unveil'd Eminently delightfull and profitable for young Scholars and others of all sorts enabling them to discern and imitate the Elegancy in any other Author they read c. by Iohn Smith Gent. 8. A Crew of kinde London Gossips all met to be merry to which is added ingenious Poems or Wit and Drollery in Octavo at 1 s. bound 9. The Natural Rarities of England Scotland and Wales according as they are to be found in every Shire very usefull for all ingenious Men of what profession or Quality soever by I. Childrey in Octavo 10. Pearls of Eloquence or the School of Complements very usefull for all young Ladies Gentlewomen and Scholars who are desirous to adorn their speech with gentile Ceremonies complemental amorous and high expressions of speaking or writing at 1 s. bound 11. Hodges Directions for true Writing in Octavo 12. Theodulia or a just defence of hearing the Sermons and other teaching of the present Ministers of England c. by Iohn Tombes B. D. 13. Speculum Patrum a Looking-Glass of the Fathers wherein you may see each of them drawn characteriz'd and displaâ—'d in their Colours to which are added the Characters of some of the chief Phylosophers Historians Grammarians Orators and Poets by Edward Larkyn Fellow of Kings Colledge in Cambridge in Octavo 13. Wisdome justified by her Children being the substance of two Sermons Preached by Will. Gearing in Octavo 14. A Cluster of sweetest Grapes for Saints brought from the Heavenly Canaan or the Saints assurance gotten and to be had in this life by the several means specified in this Tract upon 1 Pet. 1.9 c. by Christopher Ielinger M. A. in Octavo In the Press 15. A Cap of gray Haires for a green Head being advice to a Son an Apprentice in London 16. A serious Examination of the Independants Catechisme lately Printed in large Octavo by Benj. Camfield Price 2 s. 6 d. THE BEAUTY and ORDER OF THE CREATION CHAP. I. Genesis 1.1 In the beginning God Created the Heaven and the Earth BEing about to speak of the Works of
were made was made of nothing by him for it is impossible that any thing can be of it self but God who is the Beeing of Beeings and the Fountain of all things else IV The form or order of the Creation is seen in the orderly placing of all things created the Heaven in the highest place as the roof of this glorious building decked with the Sun Moon and Stars under these as some say an Element of Fire we are sure an Element of Ayr being of a pure invisible substance coming nâ—erer the nature of Heaven than thâ—se grosser Bodies which are placed below next that are the Waters more gross than the Ayr yet more pure and light than the Earth being naturally above the Earth containing it on every side and that is the proper place of the Waters but the Almighty Creator did shut it up in narrower limits commanding the Waters which covered the whole Earth to gather themselves together into one place of the Earth for this purpose that the dry Land might appear for the use of Men and Beasts c. which he had appointed to live upon the Earth Genes 1.9 yet so that he giveth it leave now to overlook the Earth as it were in lieu of that right which it hath to stand above by its Creation as you may see if you look on the Sea where the Shore is level and not mountainous yet hath the Lord by his decree as it were barred and bolted it up Iob 38.10 11. saying Hitherto shall you come but no farther and here shall thy proud Waves be stayed Psal. 33.7 He gathereth the Waters of the Sea together as an heap he layeth up the depth in Store housâ—s kept as it were under Lock and Key So the Apostle saith 2 Pet. 3.5 The Earth was standing out of the Water and in the Water In the lowest place is the Earth by the mighty hand of God fixed unmoveably in the midst of the great Creation resting upon no Foundation but the Almighty arm of its Creator having the Heavens round about it The more particular survey of the comeliness of several Creatures we may consider of afterwards thus briefly of the main Frame V. The end why God created all could not be his own encrease of happiness and contentment for he was All-sufficient of Himself and sith the Creatures were meeâ—ly nothing having no beeing at all without Him they could give nothing to him which he had not without them in himself for all that they are or have is wholly of him and from him and therefore the ends we conceive the Lord to aim at are two viz. To communicate his goodness To manifest his glory 1. He did it to communicate his goodness He made all things that he might give unto them Beeing and perfection of Beeing according to their kinds Himself being the Beeing of Beeings infinitely perfect not to receive from them who are nothing without Him 2. The second and main end is the manifestation of his glory which doth not add any thing to him but sheweth what is in â—im though incomparably short of â—hat he is so by the Creation he sheweth forth the glory of his Eternity in that bringing foâ—th the World in the beginning of time he is manifested to be before all time The glory of his infinite presence in that he hath raised and supported this huge fâ—ame of Heaven and Earth The glory of his infinite wisdome in the most excellent composition of this goodly building The glory of his All-mighty power in bringing so great a work out of nothing The glory of his infinite goodness in communicating Beeing unto that which was nothing Of his holiness in making all things good not one spot defacing any part of his work Of his infinite mercy in delivering the Creatures out of misery which had not been manifested without a Creation Of his infinite justice in punishing the rebellion of his Creatures which had not been evidenced but by a Creation Of his perfect trâ—th in his dealings wiâ—h the Creatures which how had it been made known had there not been Creatures made Of his glorious providence in governing and disposing things Created VI. Tâ—e effect is the last thing to be considered which is the whole Creation the whole body and frame of the Creatures which may be generally considered in the whole as the Lord looked upon all together and saw every thing that he had made and behold it was very good which you must understand is meant 1. Of a natural goodness or perfection in every Creature whereby every one was made perfect and compleat in its kinde without all natural defects 2. Of a special goodness or holiness in the reasonable Creatures Angels and Men. Thus of the Creation in general of the several kinds of Creatures in special I shall speak more hereafter CHAP. II. Use 1. THis condemneth the Atheism of all those who deny or doubt of this truth and imagine that the World was not created of God but that it was without beginning which senseless conceit the World it self conâ—uâ—eth for who but a fool cannot see that no Creature could make it self for then it should be before it self then it should be and noâ— be at the same time neither can the mâ—st excellent Creature make the least or vilest out of nothing it being a work of him alone who is the Fountain of Beâ—ing yea the changeâ— and alterations of the World and the things thereof the fadings decays and imperfâ—ctions of it do all prove it had a beginning and that it enclineth to an end for that which is withoâ—t beginning is also without alteration Now sith the World must have a beginning it must needs have it from one of infinite excellency and perfection which is God alone none else could frame so great so glorious a Building 2. If God made the World and all things in it then let every part of the World and every Creature in the World put thee in mind of God that made it Let every thing that hath Beeing serve as a Stream to lead back thy thoughts to God who is the Spring and Fountain of all Beeing When thou seest the Sun to shine the Moon and Stars to give some light borrowed from the Sun look thou to the Father of lights and let that created light and brightness which is in these Creatures enable thee to see him that is invisible from whom the Creature receiveth all its excellency Every Creature which thou seest is a part of his Workmanship and putteth thee in mind of its Maker but these viz. the Sun Moon and Stars Heaven and Earth are the same immediate works which the Lord made at the fiâ—st Thou seest that Sun that Moon those Stars that Earth which God did immediately bring forth by his All-mighty Word· The Tâ—ees the Beasts the Birdâ— aâ—e all his Creaturâ—s all bâ—oâ—ght out of the Mass and common 〈◊〉 whâ—ch 〈◊〉 â—he first was without foâ—m and 〈◊〉 and all thâ—sâ— in
pulleth it down and makes it the worse the more earthly and fleshly An earthly mind maketh the very posture of the body raised toward heaven to become hypocritical and counterfeit sith God hath given thee the body of a man looking upward towards heaven do not take to thy self the spirit of a Beast grovelling on the earth here below VIII Seeing God at the first gave man perfect beauty in regard both of temper and proportion then let all defects or deformities which thou seest in any not move thee to contemn their persons but rather to lament the common misery of mans nature fallen into sin the fruits whereof do rather appear in some particular persons in this kind than they do in some others And think with thy self that by the law of Creation he that is most deformed was to be as beautiful as any that excelleth most and he that is most beautiful by the Fall was as subject to deformity as any other CHAP III. SECT 1. MOreover from the particular parts divers Meditations may be raised I. As the Head is to the Body so Christ is to his Church Ephes. 4.15.16 1. As the Head is the Guid to the whole Body so is Christ to the Church every member followeth the direction of the Head Christ is the wisdom of the Father and He as he is made unto us an Head so also is he our wisdome our guide and directtour he is the great Prophet He by his Spirit revealeth the mysteries of grace and sheweth the way of life unto his Members and all must 3. Neither doth any member despise or scorn another the eye doth not scorn the lowest member in the body neither should any one whom God hath raised highest in gifts calling place dignity wealth or any other way scorn the poorest and meanest in any respect but rather seek their good as being members of the same body 4. As the principal parts of the body have need of the meanest so the greatest in the Church have need of meaner Christians in many respects if the whole body were eye where were hearing Thus much for the first part of the first point viz. the Creation of mans body CHAP. 4. Of the Creation of Mans Soul I Now come to speak of the Creation of mans Soul the story whereof is briefly laid down in Gen. 2.7 And breathed into his nostrills the breath of life and man became a living soul. Where you must not conceive that the Lord did breath like a man but the intent of the Holy Ghost I conceive is to shew that Man had another kind of Soul than the Beasts or Birds they were brought forth out of the material Elements but Man though his Body were drawn out of the Dust yet his soul was in a peculier manner given him of God and not composed of any earthly waterish or aiery substance but that it was a spiritual substance immediately created of God and further this breathing in of the soul implieth as may seem that the soul was not first created without the body and then put into the body but that at once it was both created and infused into the body SECT 1. NOw let us here speak a little of the nature of the Soul and then of its powers and faculties 1. For the nature of the soul it is a spirit and herein most like unto the Angels of any other Creature and though the wise man doth communicate this name to the life of a beast yet he sheweth a great difference between these two sorts of spirits saying The spirit of a Man that goeth upward and the spirit of a Beast that goeth downward The spirit of a Beast or that which giveth it life vanisheth and dyeth with the body being a principle that riseth out of material or bodily substances tempered and composed together but the spirit of a man being of an higher nature than any of these gross material bodies and not rising out of them but being created immediately of God the Father of Spirits it goeth upward it is presented before the Lord in judgment after its departure from the body 2. It is such a spirit as can subsist alone of it self out of the body so the Apostle maketh mention of the spirits of just men made perfect Heb. 12. the Spirits of the Saints now in heaven whose bodies rest in the dust and this sheweth the excellent matter of mans spirit far above the life of the beast or any unreasonable Creature that it can subsist when it is severed from the body This sheweth that it doth not depend upon the body nor was extracted out of it but rather that the perfection of the body dependeth on it it can live without the body but the body without it rotteth putrifieth and mouldereth away into dust Dust returneth to Dust as it was saith the wise man and the Spirit returneth to him that gave it Eccles. 12. 3. It is an immortal Spirit so this very place sheweth that when dust returneth to dust when the body dissolveth then the spirit liveth and yieldeth up it self into the hands of God And so the Scripture sheweth both in the case of the godly and of the wicked the one shall go into life eternal and the other into everlasting punishment SECT 2. IN the next place let us speak of the powers and faculties of the soul here I shall speak first of those which are common to it with other Creatures viz. those which they call vegetative and sensitive which are found in the beasts and birds These I call faculties of the soul although for mine own part I concieve them not to be properly inherent in the reasonable soul but rather in the temper of the body for the intellectual soul being a Spirit I cannot see how these brutish affections such as many of these are can be inherent in it especially because many of them as the faculties of attraction retention expulsion augmentation c. are ordinarily exercised not only without the command but also without the knowledg of the reasonable soul which I know not how it could be if they were inherent in it immediately it being a single spiritual and intellectual being Now these faculties are many which the Lord hath given and shewed his admirable wisdom in them 1. Of the Vegetative part There is a nutritive or nourishing property to which diverse others are serviceable as that of hunger and thirst which is properly a branch of the sensitive yet insensible Creatures are a servant to the vegetative for by these the appetite is provoked to seek for nourishment There is a digesting faculty to concoct that nourishment that is received first in the stomach then in the liver turning it into blood then in each several part turning it into substance in particular To these also belongeth these three inferiour faculties Attractive Retentive Expulsive 1. Attractive whereby every part hath a power to draw nourishment unto it self so the Head and upper parts of the