it was perfect in its kind and therefore he had so much knowledge of his excellency as was sufficient to make him admire him love him magnify him above all things and so much as was sufficient cleerly to direct him in any duty which by the first Covenant and Law of his Creation he owed unto him so that as God knew himself so Man had a cleer knowledge of God and therein did bear his Image Then had he also a perfect knowledge of the Creatures sc. of Himself and Others Himself he knew both soul and body and well understood the nature and vertue of each faculty in the one and the temper and use of each member or parts in the other And this appeareth by the knowledge which he had of the Woman at the first sight This is bone of my bone and flesh of my flesh she shall be called Woman because she was taken out of Man He had a perfect knowledge of all the other Creatures here below he knew the Trees of the Gardens the Herbs Grass and all sorts of Plants and the natural vertues and properties that were in them he knew the Beasts of the Field the Fowls of the Ayr and Fishes of the Sea and so Adam gave fit and proper names to all Birds and Beasts so I doubt not but he knew the nature and several kinds of all Minerals mettals precious Stones c. together with the course and motions of the Heavens Sun Moon and Sâ—ars Thus did the understanding which is the eye of Mans soul represent the infinite knowledg of God and bear its Image And those things which we call now hidden qualities in the Creatures were not hidden from him and are now covered from us not in regard of their own natures but in respect of our blindness contrary to that light which was natural to us in the Creation But all this while Man had no knowledge of evil he knew not what ignorance or error meant he knew not what a stubborn will an hard heart a polluted conscience was he had no knowledge of the nature of diseases nor of their remedies no nor of the cure of sin nor of the washing away of its guilt and pollution Therefore the promise of this new kind of knowledge made by Sathan caused the Womans Ear to itch and her Heart to long as imagining her self capable of some higher perfection which God had not given her for this knowledge concerned not that estate of Man or did it make for his happiness SECT 2. II. HIs will was perfectly bent to obey and cleave unto his Creator whom he knew to be infinitely more excellent than all the Creatures and from whom he saw he had received all the good and happiness which he enjoyed he was fully resolved never to forsake him knowing there was none in Heaven or Earth to be regarded in comparison of him in every affection of his heart and soul he did carry a lively Image of his Maker He loved God most intirely whom he saw to be the greatest good beyond comparison and he loved whatsoever was agreeable unto God and herein he did resemble God who loveth himself with a most perfect love and loveth whatsoever is agreeable to himself he perfectly hated whatsoever was contrary to God all manner of sin and transgression as the Lord also hateth it If he had any actual desire it was most holy but I see not what he could actually desire in that estate unless it were the continuance of that happiness which he had and that neer communion with his God for he was full already and had as much joy holiness and happiness as he was capable of so that his desire of good was not to have it increased but only to have it continued to him but he had not the least desire of any evil his Ioy was wholly in God who was his happiness and in whom he found most sweet and full contentment He had no matter of grief within or without him nothing that should lessen his joy or imbitter his comfort sin which is the fountain of sorrow was not then found in the World As for sorrow he had none actually stirring in him though an ability he had which afterward he had much cause to employ His trust and confidence was in God and he believed that which he revealed to him So long as he stood firm he believed that threatning In the Day that thou eatest thereof thou shalt die the Death And when Sathan by his lying suggestion brought him from his stedfast belief of this Truth then his Feet were more than almost gone his steps had more than well-nigh slipped But while he remained in his state of Creation he believed without doubting yet had he not actually faith in Christ as a Redeemer which is that grace whereby the Elect in this new Covenant of the Gospel are saved for being free from sin he needed not a Redeemer to satisfy for his guilt by his Death yet I doubt not but that he had an ability to believe whatsoever God should reveal unto him and so to have believed this truth if it had been revealed Aâ— for fear he was free from all slavish fears of vengeance or misery perfect love casting out all such kind of fear Yet I am perswaded that he could not want an holy humble reverence and submissive respect unto his Maker Courage he had in perfection not fearing all the World whiles he knew that God was with him As for Desperation it was far from the height of his happiness who was not subject to the least distrust An holy anger a divine flame of zeal for his beloved Creators glory I cannot think was wanting in him inasmuch as the very Angels are called Seraphims or Fiery Spirits Thus brightly did the Image of God shine in the Face of Mans Soul at his first Creation and though he were infinitely unequal to him he had not any spot of sin or impurity in him to make him uâ—like or contrary to him that made him God made Man upright saith the wise Man Eccles. 7.29 and so he made him like himself SECT 3. 3. BUt besides these excellencies he did also otherwise resemble his Creator and that is the second thing the inferiour part of Gods Image in Man and that in two sorts of things 1. In things belonging to the Body it self 2. In things without his Body 1. Of the things belonging to the Body you have heard before when I spake of the Creation of the Body sc. the beauty and excellent temper of the Body for though the Lord hath no Body being an infinite and most glorious Beeing yet these things as they were excellencies and things that made somewhat for the happiness of Man they were in some sort resemblances of the divine glory and excellency of God To these I may add also Immortality for the Body also was by the goodness of its Maker free from Death had not Sin made a forfeiture of his life
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
enlightened â—y the Father of Lights learn hence â—o see what thy condition is and so loath thy 〈◊〉 in poverty of Spirit And as this senseless lump of things 〈◊〉 until the Spiriâ— of God moved upon 〈◊〉 â—aters so câ—nsidâ—r what a piâ—ce of dead 〈…〉 wâ—st thy â—elf and how â—hou didst 〈…〉 block without all 〈…〉 life unâ—il the blessed quickning Spiriâ— oâ— Gâ—d began to 〈◊〉 thine heart and learn to 〈◊〉 all proud câ—nceits of thine own from â—n huâ—ble heart acknowledging that by the Grace of God and through the work of his Spiâ—it Thou art what thou art 3 By this Evening of utter darkness which was before the first Day learn to consider that dark and dismal Night wherein the Church of God was after the death and before the Resurrection of our Saviour who rose to life upon this first day of the Week What sad thoughts possessed the Souls of those faithful Woâ—en who this Night were coming with their Odours to do honour to his dead Body whose life was so precious to them When the formeâ— hopes of his Disciples were clouded with such dark distrustful conceits as this We had hoped that it had been He who should have saved Israel Surely heaviness endured with them this Night but joy came in the Moâ—ning the Sun of righteousness arose out of the Grave as here the Light 〈◊〉 commanded to shine out of daâ—kness and 〈◊〉 it was verified which our Saviour spake unto them Yee shall have sorrow but the World shall rejoyce and your sorrow shall be turned into joy SECT 2. LEt us now consider what was done on the Morning of the first Day here turn thy thoughts to consider of â—hat excellent Creature the Lighâ— which the Lord called for in the midst of Daâ—kness â—nd which immediately came at his Call when Darkness was upon the face of the deep God said let there be Light and there was Light Admire this wonderful change which the Lord made upon this Day when suddenly the Light brake forth there where was nothing but Daâ—kness the glory of God is notably seen by this Light inasmuch as without the help of Sun Moon or other Stars he created a bright shining Light to drive away that Darknesâ— wheâ—ewith those beginnings of the Creation were enwrapped We should think it strange to see at mid-night a perfect Light suddenly breaking foâ—th without any dawning or such other degrees of preparation the Ayr in one instant becoming as light at mid-night as at Noon in the cleerâ—st Day yet this was more inasmuch as it was the first appearance of the Light that ever was in the World there being no beginnings no glimpse or degrees of it before And here consider 1. As the Light was created upon this day so Christ the Light of the World did this day arise out of the Grave of Death and Darkness and by his Resurrection the Light of his God-head did shine abroad into the World which before was over-shadowed with miserable blindness and darkness so the Apostle saith He was declared to be the Son of God with Power according to the Sâ—irit of Holiness by the Resurrection from the Dead Rom. 1. â— His time of suffering was the hour of Darkness and a kind of Nâ—ght his ignominious death burial and abâ—de in the Grave was so daâ—k a Night that in it the quickest eyes even the faith of his own Disciples could hardly disceâ—n him to be the Son of God and Saviour of the World But being risen he made it manifest that he was the Son of God as the Sun doth shew it self by the brightness of his own beames and now he cast abroad the light of his heavenly truth in the Ministery of his Apostles by whom was Preached Christ Jesus dead for our sins and risen again to make us righteous 2. Consider that as on this Day the Light was created and this day Christ the Light of the World did arise so the Lord hath ordained that on this day the light of the holy Gospel should shine brighâ—ly and plentifully in his Church through the preaching of the Word and therefore consider seriously with thy self that on this day thou must set thy self with an open and fixed eye of thy Soul to receive the Light that is wiâ—h a willing teachable and aâ—tentive mind to receiâ—e the Word of God which is a beam of light issuing from him who is the Father and Fountain of Lights Sad is the practice of many who like Owles and Bats and such other Night-biâ—d shun the Light and come not abroad in such times when the Sun shineth namely such as purposely keep home on this day and are offâ—nded at the Light causelesly abâ—â—nting themselves from it or wilfully refusing to entertain it such as would like the World better if it were over-shadowed with a Night of ignorance and like those Churches best that have but dark Lanthorns or such Candles as after a little time of blazing go out with an unsavoury snuff Oh think it a special mercy of God that he holdeth forth the Light unto thee on this day and do thou with all readiness both look toward it and walk by it 3. Again Consider that as Light was the first thing which was made when the Earth was without form and void so when any Souls in the state of natural corruption are without Christ formed in them void of grace full of pollutions the first thing wrought in us is a light of sanctified knowledge sound illumination before we can bring forth any duty pleasing to God And therefore be not deceived like those who think that Ignorance is the Mother of Devotion Ignorance is as great an Enemy to the Soul and its salvation as utter darkness was to the World and to the Creatures in it and that spiritual light is as needful for the former as this other light was for the latter They therefore that are in their natural blindness are as far from the new Creation as the Earth was from its natural perfection while darkness was upon the face of the deep 4. As God alone by his Call did bring forth Light so think you that all the knowledge which thou hast especially in Heavenly things is wholly from God without which nothing was in thee but utter darkness and therefore thou hast no more cause to be proud of thy knowledge than that muddy heap of Earth in the beginning had to brag of the Light which shined upon it by the command of God whereas of it self it was altogether dark and covered with darkness 5. Consider the benefits which thou receivest by this Creature it giveth thee the use of thine eyes it delighteth that sense it freeth thee from many fears which darkness doth naturally suggest unto thee it sheweth thee things in their right colours it helpeth thee in avoiding many dangers in obâ—aining many comforts it is a guide unto thee in thy travel it is comfort in thy labours it is a means whereby thou maist