the senses be in the Head Section 1 First the Head is obvious most seene IT being placed on the bodie high things we soone perceive as a hill or mountaine or tree so presently wee looke on the face and espie frowning or smiling deformitie or beautie Conclusions 1. There be three Heads Mysticall Politicall Naturall Mystically Christ is the Head of his Church which he hath redeemed Politically the Prince and Governours be Heads So are Masters of Families the Heads of their Families Naturally the Head of the body is the Head and Chiefe As my mysticall Head is obvious not onely to the Angels and Saints in heaven by vision but to the Saints on earth by Faith Heb. 2.9 Wee see Iesus Crowned c. So is my naturall head to all Spectatours As I am the Head of a Familie I am obvious to GOD who sees my faylings and forgives mee to my Conscience who sees and checkes me to men who see and censure mee 2. My Governours as Heads Politicall are obvious God give them Grace to be good examples then wee the people may looke on them and learne vertue and godlinesse wisedome and moderation 3. LONDON is an Head Citie as the Head of Aram was Damascus Esay 7.8 And a Citie obvious to the Land O that they might see here Pietie and Godlinesse Temperance and Justice and lesse pride riot and wantonnesse Section 2 Secondly the Head is honourable and the members are honoured for the Heads sake THE Naturall Head is honourable so is the Politicall 1 Pet. 2.17 Kings must be honoured 1 Tim. 6.1 Masters must be honoured but Christ who is the mysticall Head of his Church he is to be honoured above all Conclusions 1. Loftie lookes will not honour my Head but Wisedome will make my face shine Eccles 8.1 And modest cariage to men and devotion to GOD is the exact way to make my head comely and honourable 2. As a Governour and Head of a Familie my honour is to give example of Pietie moderation diligence mortification patience and zeale 3. I raise my thoughts to Christ who is most excellent in dignitie and honour he that is Head of the Church is the most excellent 1. The Politicall Head is subordinate he is absolute and independant 2. Men rule those that have a present being Christ is Head of them departed and of them yet unborne 3. Men are Heads by Government Christ is Head by Influence 4. Men governe often uniustly but Christ alwayes righteously he is most honourable Section 3 Thirdly the Head is united to the Body The Anatomists say in the Head and necke be 125. muscles there is a neare and strong and inseparable union betweene the head and the bodie There bee foure Unions considerable 1. A Naturall betweene the head and the body 2. Matrimoniall betweene man and wife 3. Divine betweene the two Natures of Christ. 4. Mysticall betweene Christ and his members Conclusions 1. My feete and toes though farthest off are united to my Head being members 2. If I be a hundred miles distant yet I am united to my wife in the Matrimoniall bond 3. Christs God-head and Manhood make one Christ as soule and bodie make one person 4. I am Mystically united to Christ though he be in Heaven and I on earth Section 4 Fourthly the Head conveighes Influence to the rest of the body All the nourishment is received into the head and so conveighed to the members the head lookes out takes care for the whole bodie so in the Politicall or oeconomicall Head Dignitie and Dutie are copulatives Conclusions 1. Not to envie them in Dignitie they have honour but accompanied with cares and great accompts 2. To love my Governours and to labour to preserve their lives credits and comforts from them I have direction and protection let me returne my prayers love and service 3. I will shunne irregularitie t is Iesuiticall and Brownisticall I must learne to submit where men crosse not God In things indifferent their part is to direct mine to obey 4. Christ is the Head a quickning Spirit 1 Cor. 15. Iohn 1. Of his fulnesse we all receive All good desires motions inclinations all Grace and goodnesse life and spiritualnesse is derivative from this Head Who is blessed for ever Section 5 Fiftly the Head is sensible All the senses are in the head though not all onely in the head for the touch is all over the bodie Conclusions 1. Christ our Head is sensible in their troubles Of old he was troubled with them Esai 63.9 And in the New Testament he saith to Saul Why persecutest thou mee Acts 9. 2. Godly Governours are sensible of the estate of their people as David 2 Sam. 24.17 What have these sheepe done Let thy hand be against mee and my fathers house 3. The Naturall Head is sensible of the wrong done to the members the Tongue will speake the Eie will weepe the Eare hearken for a remedie So much of the Head Of the Eyes of man 1. The cause of Seeing 2. The benefit of the Sight 3. The miserie of Blindnesse 4. The gracious employment of the Eyes Section 1 First Of the cause of Seeing THE Naturall cause is from the spirits comming from the Optick Nerves into the Apple of the Eie wherein there is a Crystalline humour which receives as by a mirrour the kindes of colours and the figures numbers motions of bodies The Nerves of the Eie are seated betweene the place of the Originall there is a meeting like the forke of a tree and the spirits meete together so the Obiect is one otherwaies all things would seeme double to us Anatomists say there are six inner parts of the Eie 1. The Fat which is placed above the Eie for to defend it from cold to keepe it from the hardnesse of the bone and to fill up the distance of muscles to further the quick motion 2. The Glandule is seated in the upper part of the Outer Corner lodged in the Fat and full of moisture to helpe the Nimble motion 3. The Nerves being in Number six whereof foure be straight and two Oblique or winding 4. The Tunicles are six in number The first Adnata membrana the utmost pannicle which cleaves to the Eie and makes it firme The second is Cornea t is firme and bright The third is Vvea which some count the fourth thinne Membrane wee see our selves in the Apple of ones Eie from the hole of Vvea The fourth is Membrana Pupillaris the membranous Circle compassing the Ball or Apple of the Eie The fift a Cristalline humour The sixt like a spiders web 5. The Humours There is first the watrie humour secondly a crystallick humour the third is like moulten glasse exceeding the other two in quantitie 6. The Vessels of the Eie either externall from the veines that nourish the Eie or internall from Chorion and Cerebellum there be two Nerves appointed for the Eie one for sight called Opticus the other for motion called Motorius And now I
bring ruine upon it 2. I am to serve GOD with my body by bowing before him speaking to him and for him by working walking doing suffering as the Apostle saith Glorifie God with your bodies 1. Cor. 6. 3. I must not defile my neighbours body nor oppresse the weake nor in passion wound or maime or kill that bodie that is Gods noble curious worke 4. I am to prefer the bodies of my servants being humane before the bodies of horses dogs hawkes parrets monkies apes to love them and care for them above the rest Section 3 Thirdly Of the mortalitie of mans body Mortalitie and death seises on mans body 1. Because of sinne and transgression 2. Because t is of mixt matter and composition 3. Because of Gods will and ordination First Because of sinne Rom. 5.12 Death came into the world by sinne sinne ushers-in death and then turnes from an usher to a sting and though some that receive grace doe pull out deaths sting by Repentance yet death hath matter to worke upon we being 2. Compounded of the foure Elements and being made of composition we are subiect to a dissolution fire aire water and earth are our composition heate cold moisture and drought doe strive to hasten our Conclusion if one prove praedominant above the rest then we conclude and dissolve to dust 3. Because of Gods will and ordination Statutum est T is appointed and ordained that men must dy Heb. 9.27 Conclusions applicatorie 1. This should stirre up my hatred against sinne which brings death and to manifest my hatred 1. By studying the destruction of it 2. By withdrawing the meanes that nourishes it 3. By groaning at the feeling and presence of it 4. By frequenting holy duties to subdue it 5. By longing for the time to be quite ridde of it 2. To remember my mortalitie thereby 1. I shall applie my heart to wisedome 2. Be the more moderate in all outward things 3. Be stirred and quickned to duties for there is no knowledge wit nor invention in the grave 3. I am to prepare for death and dissolution 1. By being sound in Repentance then death will be an advantage Daily I am to enlarge as I am able my Conviction Confession shame sorrow and forsaking of my sinnes so will the sting of death be pulled forth 2. I am to dy daily in affection I must be a man resolved for death then when sicknesse and death comes I may say Whom seeke ye I am the man take mee I submit 3. When death comes Mors ultima linea rerum being my last line I am to endeavour to dy in Faith with patience hopefully with giving instruction to others if I have time and senses and speech and to dy with devotion commending my Soule to the Lord. 4. Death is an Ordinance of GOD and all his Ordinances are for our good and much to be regarded The benefit of this Ordinance is 1. We by it attaine to perfect mortification that we have beene digging at all the time of our new life and loosened the earth about the rootes of sinne death comes as a mighty blustering wind and downe fall our sinnes never to rise any more 2. By this Ordinance we come to rest from all our drudgerie turmoile and labour 3. By this Ordinance we have a passage to Paradise the third Heaven Abrahams boosome to the companie of innumerable Angels to our Inheritance our Masters Joy 4. By this Ordinance we be freed from oppression dangers feares faintings indisposednesse and evill companie So much of the mortalitie of the body Section 4 Fourthly of the Immortalitie of the body 1. It was Immortall in the Creation 2. It shall be Immortall at the Resurrection 3. Some have Immortalitie by translation as Henoch and Elias First Mans body was immortall by Creation before sinne there was no death for death came into the world by sinne Rom. 5.12 Man was not made mortall and sinne came not as an accident to make death a punishment as though Adam had dyed if he had not sinned but now hee dyes as a punishment of sinne But he was made immortall and had he not sinned he had not dyed for Angels had immortalitie by Nature Adam was immortall in his condition being in his body without deformitie and his humours without contrarietie death and all the fore-runners of death sicknesse sorrowes paines proceed from the transgression which altered our immortall estate Conclusions applicatorie 1. Sinne alwayes makes mans exchanges woefull we have changed immortalitie for mortalitie beauty for deformitie felicitie for miserie 2. This should humble us to consider wee were once immortall greate men decayed doe looke back on former dignities with sighes 3. We should lay the blame on our selves when we feele our ruines GOD made us happie blessed and immortall in our Creation 4. We may take a view of our immortall condition by Comparisons If Absolon was so beautifull what was Adam If Asahel was so swift of foote if some men are so wise and skilfull having but some remainder of the excellencie Adam lost what had he then himselfe in his ioyfull innocent immortall condition Secondly the body shall be Immortall at the Resurrection It shall be raised spirituall and immortall 1 Cor. 15.44 Mortalitie and death and sinne shall be abolished There is the dominion of sinne the being of sinne the consequent of sinne The dominion is taken away in our Regeneration the being ceases at our dissolution the consequent which is death and mortalitie is taken away at the Resurrection Conclusions 1. I that like of comlinesse and activitie may looke backward what I was in Adam and forward what I shall be at the Resurrection and so exercise my griefe and hope 2. In all my lumpishnesse and drowsinesse of body I may comfort my selfe in this at the Resurrection I shall serve GOD with that conformitie of body to my soule that there shall be no let nor impediment then my body shall be immortall with my soule Then there shall be no actuall evill for Grace shall be consummated nor potentiall evill being confirmed in goodnesse and holinesse no actuall corruption of body then there shall be no defect nor deformitie no potentiall corruption then all passions cease all sufferings are abolisht the passions of the senses shall be with Joy and perfection as Musique perfects our hearing 3. With the prospect of Faith by the light of the word I see a glimpse of the bodies immortalitie Absolon had naturall beautie and here is a reflex in this life but then the soule shall appeare in the body as the wine in the pure glasse the soule shall be ioyned to GOD the body to the soule and both glorious Now to come to the particulars and first of the Head The Head of man is 1. Obvious and is seene above the rest of the body 2. T is honourable above the rest of the members 3. T is united to the body 4. It conveighes influence to the body 5. It is sensible all
Workes of God p. 161 XXXII Of Angels p. 168 XXXIII Of the Heavens p. 174 XXXIV Of the Sunne p. 180 XXXV Of the Light p. 186 XXXVI Of the Moone p. 190 XXXVII Of the Stars p. 201 XXXVIII Of the Aire p. 211 XXXIX Of the Clouds p. 220 XL. Of the Raine-bow p. 225 XLI Of the Raine p. 231 XLII Of the Earth p. 238 XLIII Of the Water p. 249 XLIV Of the Fire p. 251 XLV Of Meteors p. 270 XLVI Of the Winds p. 274 XLVII Of Man p. 1 XLVIII Of the Soule p. 3 XLIX Of the Soules Immortalitie p. 5 L. Of the life of the Soule p. 6 LI. Of the death of the Soule p. 6 LII Of Gods Image on the Soule p. 12 LIII Of the Bodie p. 18 LIIII Of the Mortalitie of the Bodie p. 20 LV. Of the Immortalitie of the Bodie p. 22 LVI Of the Head p. 24 LVII Of the Eyes p. 28 LVIII Of the Eares p. 37 LIX Of the Mouth p. 43 LX. Of the Neck p. 55 LXI Of Armes and Shoulders p. 59 LXII Of the Hands p. 62 LXIII Of the Fingers and Thumb p. 65 LXIV Of the Back p. 66 LXV Of the Breast p. 68 LXVI Of the Bellie p. 71 LXVII Of the Thighes Legs and Feete p. 74 LXVIII Of Mediums p. 81 FINIS Of saving Knowledge 1. What Knowledge is 2. There is a Knowledge saves not 3. What saving Knowledge is 1. What Knowledge is Sect. 1 TO know is to understand to perceive to discerne Noscere Intelligere Percipere to comprehend Knowledge is the eye of the Soule we shaâ—l the better perceive what Knowledge is by the contrary to it and by comparisons Contraries to Knowledge The contrary to Knowledge and Understanding is Ignorance Jer. 4.22 Luke 19.42 The Comparisons may be to compare it with Prudence and Discretion Knowledge is to perceive to discerne Prudence is to dispose of things knowne both we doe read of Colos 1.9 Understanding to conceive wisedome to order to act to put in execution discretion is to moderate 't is exercised in measure and time Discretion it mitigates and qualifies and observes circumstances about the execution of things So then Knowledge is a discerner a receiving light a seeing a taking notice 't is to perceive and to understand Difference of knowledge Sect. 2 Difference of Knowledge THere is Knowledge that saves not as first the Knowledge of Devils Secondly the knowledg of Heathens Thirdly the knowledge of Hypocrites First of Devils they must be knowing creatures having so much meanes as all humane learning and having so great experience for above 5000. yeeres yet their knowledge is not saving First they have no application Secondly they have no comfort Thirdly they have no change so they know but not for their good Secondly there is the knowledge of Heathens First that there is a God they found by searching Causam causarum There must be a cause of causes which must be God Secondly they know this God must be worshipped Thirdly they know the creatures being good Astronomers Geographers they know the immortality of the Soule and could anatomize the body of man Their knowledge was not saving Reasons why heathenish knowledge is not saving 1. Because though they knew God yet they knew him not in Christ so came short of saving knowledge Iohn 17.3 Acts 4.12 2. They knew God was to be worshipped but knew not how for a right manner 3. They knew the creatures to their conviction Rom. 1.20 but not to their salvation 4. They knew man in the faculties and members and so did magnifie man and exalt him Whereas saving knowledge doth abase man being both a guilty and a filthy creature Thirdly there is the knowledge of Hypocrites who doe know there is a God and can distinguish the persons in the Trinity they know the two natures of Christ Law and Gospell the differences in Religion they are able to teach others their knowledge is not saving 1. Because it is attained by art industry reading Reasons why Hypocrites knowledge is not saving but not from the regenerating Spirit 2. It sinkes not in their hearts to humble and reforme them but rests in their braines to puffe them up Heb. 6 4. 1. Cor. 8.1 3. They hunger not thirst not for knowledge because they thinke they are rich and have enough or if they doe it is for base and carnall ends as first to please themselves with their speculations and to satisfie their curiosity Secondly to be able to discourse and so get applause at feasts and other meetings Thirdly to handle disputes and controversies so to get them a name Fourthly to censure the Preachers to contradict their Sermons to cavill and picke faults that so they might be esteemed men of Judgement Fiftly to gather Sects and to make schismes that they might be in some more esteeme or get some contributions and make a gaine of those silly ones they have deluded Sect. 3 3. What saving knowledge is SAving Knowledge is a worke of Gods Spirit on the faithfull opening their eyes to know God and themselves 1. It is a worke of God Spirit He is the Spirit of Revelation Ephes 1.17 By this Spirit we know the things of God 1. Cor. 2.12 2. On the Elect or faithfull for 't is the saved ones prove knowing ones 1. Tim. 2.4 Iohn 5.15 Others have not that light as they have Mat. 13.11 3. Their eyes are opened by the preaching of the Gospell Acts 26.18 As the Manna fell downe in the dew so the Spirit is conveyed by the Word Isai 35.5 By the preaching of the Gospell the eyes of the blinde shall be enlightned 4. They are brought to know God in ignorance and darknesse we did not know God 1. Sam. 2.12 Ephes 5.18 but being wrought upon by the Word and Spirit of God then they knew him savingly as that God will be mercifull to their sins Ier. 31.34 Heb. 8.11 5. They know themselves savingly first in their guiltinesse Rom. 5.12 Secondly in their corruption of nature Iob 14.4 Psal 51.5 Thirdly in their actuall sinnes Psal 40.12 Fourthly in this estate they know themselves lost Luk. 19.10 Fifthly they know the onely remedy is by Iesus Christ This knowledge is in the Elect. The Concomitants with saving knowledge 1. With application 2. Tim. 1.12 2. With renovation and change 2. Cor. 3.18 3. With great humility Iob 42.5 6. 4. With charity 1. Cor. 13.2 5. With practice Iohn 13.17 6. With consolation Jer 9.24 7. With contempt of the world Phil. 3.8 8. With satisfaction 1. Cor. 2.2 It satisfies as much yea more than all Arts and Mysteries or secrets Quest How is this saving knowledge attained Answ For answer consider three things How saving knowledge is attained 1. We have it not by Nature 2. We are attainers and receivers 3. The answer how we doe attaine it First we have it not by Nature for the image of God consisting in Knowledge Col. 3.10 we have
perfect in the superlative degree to the utmost to whom can be no addition hee is so compleatly perfect in his Essence Attributes and all his Workes 1. In his Essence having a perfect blessed absolute and independant being richly gloriously joyfully immutably 2. His Attributes which demonstrate him are all perfect He is perfectly eternall without beginning or end perfectly Almighty working without materials perfectly wise knowing all secrets perfectly mercifull in forgiving fully giving freely liberally aboundantly c. 3. Perfect in his workes Perfection is to accomplish and finish so is he perfect He finisht the worke of Creation Gen. 2.1 Hee then beheld his worke as compleate and * Willet on Gen. 2.1 page 15. Ainsworth perfect He finisht that is he perfected Ainsworth on Genesis So Moses saith Perfect is the work of the Lord Deut. 32.4 That is without blame or blemish Sect. 3 Thirdly Questions and Answers Quest 1 WHy did God make the World having all perfection in himselfe before Answ 1. To manifest his glory to the Creatures We onely acknowledge that that is in him which we cannot adde to him 2. For his Wills sake all was created It was his pleasure that is answer sufficient Rev. 4.11 Quest 2 How is Christ perfect seeing many of his mysticall body are not yet gathered to him and many are unborne Answ 1. He hath a Divine perfection being God 2. He is perfect in his Humane Nature in glory 3. He is perfect relatively as hee is a Head having perfect Wisedome Glory and Holinesse so that of his fulnesse we receive our measure Iohn 1.16 from him which hath not the Spirit of measure Iohn 3.24 4. Hee is perfect in his body in regard of Decree growth certainty and the accomplishment dayly drawes on 'T is decreed growing dayly and increasing certaine as good as done God calls things that are not as though they were c. Quest 3 How are Gods workes all perfect when some are borne blinde or lame or naturall fooles Answ 1. God in the beginning made all his workes good and perfect 2. All imperfections in Nature are from sinne and punishments 3. There may be a perfect worke in the wombe yet some secondary cause may hinder perfection in the birth 4. Wee are to conclude that the workes of God are perfect though we cannot finde out a Reason of his doings He is not to accompt to us Concerning defects of understanding in naturall fooles 1. The Creator may give wisedome and deprive of knowledge as he pleases and measure to every one after his owne Will 2. It is just that we should be all borne fooles having lost our wisedome by Adams fall 3. The Parents may be punishe with foolish children for divers Causes 1. Having over-eagerly desired children they may have a childe but a foole 2. For neglect of God and his service and the heaping up of wealth as the chiefe good they may be punisht with a foole for the Heire 3. Some children are fooles to teach us wisedome that as we mislike their naturall folly so we should detest our owne spirituall folly and to teach us thankfulnesse by seeing his Iudgement on others and well to use our Wit and Reason which he hath given us and exercise our mercy as to helpe them that are defective Quest 4 Are not the regenerate perfect in this life Answ No for grace and peace must be multiplied to them Gods grace towards them and his peâ—ce in them is capable of augmentation †Grace in their apprehension and they are to â—â—â—rease more and more 1. Thes 4 1. And the best had need to grow in grace 2. Pet. 3.18 Quest 5 Why then is perfeâ—â—ion named in the Scripture Mat. 5.48 Philip. 3 15. Heb. 6.1 Answ 1. Precepts shew not what we are but what wee should be 2. These precepts should put us in minde of our originall perfection and humble us God calls for what he gave us but we have lost it 3. These precepts are for excitation to stirre us up to be better and to presse forward Quest 6 May we not strive to be like God in perfection Mat. 5.48 We are bid to be perfect as God is Answ We are to be like him in resemblance not equality There is as he is in equality that which is impossible there is as he is in resemblance so the drop resembles the vaste Ocean Quest 7 What is the Christians perfection Answ 1. To bewayle his imperfection from the heart 2. There is perfection of parts and perfection of degrees A childe hath perfection of parts a man or * In his body growth 3. His perfection is in desire and endeavour a man may aime at the Sunne though his Arrow ascend but forty Ells upwards 4. He is perfect comparatively as Noah was a perfect man in his generation Gen. 6.9 5. He is perfect in Gods account being justified and Christs perfection imputed Quest 8 Who are the most perfect men on earth Answ Those that come the nearest to the rule of perfection such are they 1. Which have sound experimentall knowledge 2. That with most freedome of Spirit and the least distractions doe performe holy duties 3. That are most conversant with God in their inner man and are most heavenly minded 4. That are most patient and ready to forgive an acknowledgment of a wrong yea Iames 1.4 without acknowledgment and pray for persecutors and are sorry when evill befalls their particular enemies and are ready to helpe them 5. That are most in charity doing the workes of their callings with love to others that are least censorious because of the largenesse and soundnesse of their charity Object 2 We must not call evill good Isai 5. Answ Then we must not cal their rashnes wisdome nor their prejudice zeale nor are they to be justified that speake so much of othâ—â— errors that they are in danger to forget their owne their perfection is more devotion in the closet lesse talke at the table the want of perfections in the world begets great imperfections in them and they are delivered without a midwife it were good if they did herein miscarry Quest 9 Are not those most perfect that are united to Christ Answ They are and doe draw vertue from him whereby they shine in the aforesaid Iustification and in other vertues to the example of others Quest 10 What course may wee take to draw nearer to perfection Answ 1. We must set before us the best patterne 2. Keepe close to the rule of the word 3. Minde our particular duties in our places as souldiers in the army keepe ranke and letters in the line are of an evennesse 4. Forget thats behinde endeavour to goe forward against corruptions temptations persecutions 5. Use the holy meanes with holy preparations and affections 6. To doe all good better than before with more heedfulnesse reverence and better aimes 7. Examined daily the temper of the heart and be ever weeding that garden 8. The
as the center to the circumference earthly substance it poises downewards the earth is in the middle and heaven is round about it heaven is above Exod. 20.4 earth is beneath heaven is on high Psalm 103.11 earth below heaven is Gods Throne Mat. 5.34 earth his Foot-stoole when God is said to looke downe upon the earth he is said to looke downe from heaven (e) Deu 26.15 Psalm 33.13 1. How shall I ascend so high Reflexions that am now so farre from heaven I am as farre as can be from that blessed place no farther place from heaven then earth is except it be hell yet I looke for three ascentions thither First in my mind and affections Colos 3.1 Secondly with my soule when I depart hence Thirdly with my body after tâ—â— Resurrection 2. Distance of place cannot hinder spirituall Communion with Christ I may have relation to him who is on high though I be below The Sunne in the Heavens communicates his light and heate to us below the foote participates with the head by vertue of corporall union though the foote being on earth the head in the aire Sect. 3 Thirdly Of the fashion and forme of the Earth IT is for forme and fashion not a triangle nor square nor long nor a semicircle but round called in Psal 93.1 and Psal 96.10 and Psal 98.7 Orbis habitabilis An Orbe for roundnesse and in Isai 40.22 it is called a Circle The Equinoctiall The Articke The Antarticke The Tropicks men usually call it the Terrestriall Globe as heaven is called the Caelestiall Globe and as Astronomers doe attribute five Circles to their Caelestiall Globe so Geographers make as many in this Terrestriall Globe they have their five Zones the hote Zone and the two extreames for cold and the two temperate Zones so then the earth is a round Globe 1. This calls for my delight I can with delight looke on the effigies of mans making Reflexion why should I not to looke on the Globe of Gods making I looke on mans little Globe with the eye of my body I contemplate Gods great Globe with an act of my mind 2. This Globe is Gods Theater whereon all the inhabitants are actors here are acted daily sinfull civill pious acts and the exijt of every man is from this Globe is to a bottomlesse pit or to the new Ierusalem which is foure square firme and sure with what feare and care shall I act my part Mat. 25.23 that it may be said well done Sect. 4 Fourthly of the nature and quallity of the earth 1. It is dry 2. It is cold 3. It is heavy IT is drye of it selfe for though it be called Humus moyst earth yet it is not so of it selfe but an adjunct of water for of it selfe it is Arida dry land Gen. 1.9 Also the earth is cold of it selfe as we may percevie in Cellers and where men digge deepe and in shady places where the Sunne doth not come also the body of a dead man is cold which is of earthy matter Lastly it is heavy a basket of earth on a mans shoulders is heavy and we say of a man who is of a heavy disposition that he is lumpish that he is like a heavy lumpe of earth Reflexions I am dry by nature being made of earth without all spirituall moysture whatsoever I have it is added to me but it comes not from me but all grace that softens and makes plyable comes from him who powers out his Spirit on his servants and in the wildernesse waters breake out and streames into the desarts Isai 35.6 2. I am as earth cold without the heate of zeale and love benumbed and without life and vigor it is Gods Spirit comes to kindle in my heart the fire of true zeale and the heate of charity 3. I am heavy earth and lumpish in all holy duties wanting spiritualnesse untill God revives mee I cannot rejoyce in him Psal 85.6 till he quickens me I cannot call upon his name Psal 80.18 I cannot give first to him Rom. 11.35 I am but a lumpe of sinnefull earth and can doe that is evill but nothing that is good it is God who workes all my workes for me Isaiah 26.12 Drinesse should cause me to thirst for a present sutable large satisfaction Coldnesse should make me stirre and labour for heat and lumpishinesse should provoke me to pray to be quickned according to Gods loving kindnesse Psal 119 88. 4. I much rejoyce in hope and remembrance of that day when all heavinesse and lumpishnesse shall flye away and my body shall be raised so as it shall become spirituall 1. Cor. 15.44 we shall then be ut Angeli as the Angels Mat. 22.30 Sect. 5 Fifthly of the earthes subsistance THough it hangs in the aire yet it is upheld by a divine power Heb. 1.3 No creature is independent God hath made the earth and hangs it upon nothing Iob 26.7 The earth at first had being by the power of God and stil is supported by the same power to this day Conclusions 1. There be many things man could yet never attaine unto as First the perpetuall motion Secondly the Philosophers stone Thirdly fire incombustible Fourthly to make a heavy thing hang in the aire so that wee may say of God there are no workes like thy workes Psalme 86.8 Men have tryed and could not effect their designes but if God but speake it is done Psal 33.9 2. The earth is upheld by God without supporters and secondary helpes Oh that I could trust in God with all my heart Prov. 3.5 then though others forsake mee yet the Lord will support mee Psalme 27.10 Sect. 6 Sixthly of the greatnesse of the earth THe earth is great simply considered yet but small comparatively as the Center is small compared with the circumference of old they held the compasse of the earth to be 50000 miles as Aristotle others held it 34625. Some differed from them and ghessed it 31500. But of late those which have compassed the whole Ocean doe say it is 19080 miles the Diameter 7000 from us to the Center 3500 miles 1. An elevation 1. The great globe of the earth is but a little poynt being compared to the heavens and my portion in it but a little being compared with the whole and if I had it all it could not be a sufficiency to my minde nor could my enjoyment be long O that God would unglue my affections from this little and enlarge them toward his owne greatnesse 2. A Contemplation 2. I was once nine moneths contained in a little roome and I have forty yeares beene contained in this little world I am much enlarged by comming from the wombe to the world there I had reason potentially and a life of obscurity here I see a bright Sunne and Moon and Stars a earth and waters and innumerable creatures for my admiration and delight use and service my life in the next world as farre yea farther exceedes this
they bee most profitable in Conference Answer 1. The tender Conscienced Christian If hee speake but little hee will doe much good by his Reverend Carefull Godlie Speeches 2. The Experienced Christian he can best lay-open the sleights of Satan the deceiptfulnesse of sinne the beautie of holinesse hee can best discover the vanities of the World hee talkes not like the giddie Sectarie nor the prophane worldling hee will speake to purpose and himselfe receive Instruction 3. Those which make Conscience of their particular Callings such be unlike the Blood-hounds that be all Eare and Mouth nor bee they as Ships with large sailes and no ballance Hee that labours diligently will speake most profitably 4. Those that be wise humble and zealous their wisedome makes them speake of good things and of good things to choose the best their humilitie will keepe them within their Bounds and their zeale will heate others and quicken to Duties 14. Qu. What be the Enemies to godly Conference Ans 1. Ignorance that makes men unable to esteeme and value good things nor can they communicate to others being destitute themselues in the Theorie 2. Churlishnesse a Nabal cannot conferre sweetly 3. Sullennesse which makes men as Mutes or Statues 4. Affectation then men be all Tongue no Eare. 5. Censoriousnesse to bee as a fâ—ie lighting on the sore These bring little honey to the hive 6. Feasting sumptuously above our purses or places the bellie is filled the soule by Conference not fed 7. Discouragement when some looke on their weakenesse not considering t is required according to that we have Weake performances are better than Idlenesse 15. Qu. What Course should wee take to bee more profitable in our Speeches and Conference Ans 1. Speake of God with Reverence of men with Charitie 2. Avoid three boastings What I am What I have done what I will doe 3. Strive more to doe good than to get commendations 4. Use private Praier well you will speake well 5. Raise Heavenlie Discourse from Earthlie things 6. Begin first if others neglect Question if they be Superiours let little sticks kindle great ones So much of the Tongue Of the Neck 1. Of the Situation and place of the Neck 2. Of the Composition of it 3. Of the Strength of the Neck 4. Resolves concerning the Neck Section 1 First Of the place of the Neck IT is above the Bodie yet under the Head It Joines the Bodie to the Head as the Medium The Bodie upholds it and it upholds the Head The Neck is Honourable and Obvious above the Bodie yet under the Head which puts mee in mind 1. Of their estate that like the Centurion are under Authoritie yet doe command some These men should labour for Reverence and Humilitie wisedome and circumspection 2. The Head by the Neck as by a Medium hath a conveighance to the Bodie for the good of the whole so should those which are above us under the Prince be a Medium for the good of King and people 3. The Neck so unites the Head and Bodie that it selfe is preserved so it is with them which doe seeke Union and Peace themselves fare the better for it the common peace is their owne happinesse Section 2 Secondly of the Composition of the Neck IT is composed of Bones and Sinewes there are the Pipes and flesh and skinne c. Which puts me in mind That although Compositions must end in a Dissolution yet they may be verie usefull as a well composed Armie Divers Simples composed for Physicall use And if wee could compose our zeale with discretion our passion with Reason our Earthlie employments with Spirituall mindednes our Desires with endeavours our finding-out others faults with amending of our owne our good Duties with good Affections and good aimes these as Bones and Sinewes would make us hold up our Heads comfortably Section 3 Thirdly Of the Strength of the Neck T IS strong wee see for some can beare a great burthen on their Heads Conclusions 1. As the Neck is strong so t is pliable So should I be strong to beare yet pliable to Obey and submit lawfully 2. The Neck is for beautie yet strong for service some like of the beautie but will none of the burthen they like Rebekabs Bracelets but not her Pitcher they like our Gentlewomens Jewels not the Christians burthens Labour is an ornament and ends in rest Section 4 Fourthly Resolves concerning the Neck AS it is taken Naturally Metaphorically and Spiritually First Naturally 1. Quest Why is the Necke called Collum in Latine Answer Either for the Roundnesse or because t is the Medium betweene the Head and the Bodie There bee two parts of the Necke the one Cervix which is the part behind which is thought to carie the marrow to the ridge-bone The other Gula which is the place where the meate passeth to the Stomacke 2. Quest The Neck hath motion from whence is it Ans From the Head or braine and sends downe an influence to the Bodie by sinewes 3. Quest What may wee observe in the Neckes of Beasts aad Fowles Ans Those Beasts that have short Neckes bee strong as Bulles and Beares c. yet some are excepted as Dromedaries and Camels but for the most part the short-necked are strong and t is observed Fowles that have crooked Bills have short Neckes as Hawkes Eagles 4. Quest What was the Yoke on Esau his Necke spoken of in Gen. the 27.40 and how was it broken Ans The Yoke was Servitude which his Posteritie endured 2 Sam. 8.14 and they brake the Yoke 2 Kings 8.20.22 5. Quest What is meant by a Yoke of Iron Deut. 28.48 Ans Hard Servitude under Heathen Governours as wee reade Ier. 28.13 14. from which they could no more free themselves than they could from an Iron Yoke on their Neckes 6. Quest What is it to harden the Neck against reproofes Pro. 29.1 Ans T is to bee stubborne and not to yeeld and submit as stubborne Oxen turne away the Neck and yeeld not to the Yoke such be our wild Gallants and Romanists Dod on Pro. and proud Sectaries these will endure no Reproofe of the Learned Godlie Painfull Preachers 7. Quest What is it to have an Iron sinew in the Neck Esai 48.4 Ans That place of Esai addes to the Iron sinew a brow of Bras they were unteacheable and Impudent they would not bend to Instruction nor bee ashamed of their Conditions they wanted feare before sinne Cal. on Esai and remorse after sinne Most usually when the sinew is Iron there is no Humilitie to learne and when the brow is bras there is no shame to repent 8. Quest What is meant by Chaines to the Neck Pro 1 9. and Pro. 3.3 and Verse 22 Ans To receive Instruction to exercise Mercie and Truth to make Conscience of Dutie to GOD and Man makes us honourable and comely and fit to come before the great Ones as if wee had chaines of Pearles about our Neckes 9. Quest How
may it be Interpreted The Neck is like a Tower Cant. 4.4 and 7.4 Amsworth Anot. Ans That the Christian united to CHRIST his Neck is strong that is hee will not bow to sinne not become in bondage to Satan but â—ather make warre against Spirituall Enemies Of the Armes and Shoulders 1. Of GODS Worke in the Armes considered 2. Of the usefulnesse of the Armes 3. Resolves concerning the Armes and Shoulders Section 1 First Of Gods Worke in the Armes considered THEY have their fastning to the Shoulders which is strengthned with bones called blades because they bee like a sword blade in Latine Scoptula comming from the Neck to each Arme. The bones of the Soulder bee hollow within and bending outward The Shoulder bones have knots called Eies for defence the Shoulders have speciall Relation to the Neck the Armes and the Breast They doe support the Neck give strength to the Armes and defend the Breast and on the Shoulders Men lay burthens t is the most able part of the Bodie to cary any great weight or heavie thing And Now I come to Gods Worke in the Armes First The bones be in number thirtie in Arme and Hand the Arme alone hath onely two one from the Shoulder to the Elbow the other to the Hand Conclusions applicatorie Conclusion 1. If the bones be thirtie in the Arme and Hand as Anatomists affirme then Iudas stretcht forth as manie bones as hee received pieces of silver 2. If the Arme onely hath two bones then my strongest actions require two things a good Warrant and a good Aime and then things are done to purpose Secondly the bones of the Arme are big for strength hollow for lightnesse full of marrow for moisture strengthned with sinewes covered with flesh and skinne bending nimble fit for action Section 2 Morall Instructions from the Armes In regard of their usefulnesse 1. AS the Armes have relation to the Head the Heart and Liver It minds mee my actions should proceed from Memorie Prudence and Love From Remembrance of what I have beene taught From Wisedome to doe things well circumstantially From Love then I shall be profitable and accepted 2. The Veines about the Heart passe through my Armes and my pulses and shew how it goes with mee So my Actions come from my Intentions and Resolutions and Purposes and are for Manifestation 3. If Diseases befall the Bodie the Arme is let blood to save the whole To teach us a readinesse to suffer for the good of others and in publique calamities some smart though all sinne 4. If one strike at my Head mine Arme will receive the blow To teach mee loyaltie to my King To dy to preserve him 5. The Sinewes and Gristles doe strengthen the Arme To teach the strong not to despise the weake Who art thou despisest small things Zach. 4. 6. The bones of the Arme are ioyned with moisture so they grate not one another nor consume one another To teach those ioyned in nearest bonds a meeke yeelding and unitie so they may performe Duties comfortably together 7. As the Arme hath three Jointes one at the Shoulder another at the Elbow another at the Hand So should mine Actions have a three-fold Respect First to the Glorie of God Secondly the good of my neighbour Thirdly the salvation of mine owne Soule I must seriously respect Duties of Pietie Righteousnesse and Sobrietie Section 3 Resolves concerning the Shoulders and Armes 1. Quest HOW is the Governement on Christs Shoulders Esai 9.6 Answer He hath all Authoritie within his Church and also without it T is as hee will not as wicked men will that things are disposed-of here below 2. Qu. What is meant by the Arme of the Lord Esa 53.1 Ans The power of GOD in converting of Soules 3. Qu. What is meant by Arme of flesh Ier. 17 Ans Weake and feeble is mans helpe without God 4. Qu. What bee the burthens wee must helpe to beare Gal. 6 Ans The burthen of Infirmities and Afflictions 5. Qu. Why have some Rivers the name of an Arme of the Sea Ans Because they issue from the Ocean as the Arme from the Bodie 6. Qu. What is it to have the sword on the right Arme Zach. 13 Ans To be deprived of power and strength to be like an Idole that can doe no good nor helpe others 7. Qu. What is the condition of the wicked whose Armes are broken Psalme 37.17 Ans 1. They are deformed like those without Armes 2. They are in miserie as those whose Armes be broken though they be in a dead sleepe and for the present feele no paine 3. They cannot adorne themselves nor defend themselves 4. They are unserviceable unfit for Dutie 5. They may grinne or curse but the godly will be too hard for them when once GOD breakes their Armes 6. They will never make good Souldiers nor good Artists To conclude when once God takes them in hand they shall be like Vessels in whom is no pleasure So much of the Armes Of the Hands 1. A Consideration of the Nature of the Hands 2. Conclusions from that Consideration 3. Of the employment of the Hands 4. Resolves concerning the Hands Section 1 First A Consideration of the Nature of the Hands I Consider it singly as I am able as it is betweene the Arme and the fingers T is said on the upper part bee nine bones some knottie some hollow some straight The Inside hath hollownesse for receipt and haires grow not within as they doe on the back of the Hand If the Hand bee stretched abroad then t is Palma like a tree spreading out the Branches If the Hand bee clinched t is Pugnus because men clinch the fist to fight The Hand is very sensible and so framed that wee can turne it this way or that speedily and move one part not another This is the Instrument of Instruments The most wise GOD hath framed the Hands to doe many Noble Workes Section 2 Secondly Conclusions from the Consideration 1. AS some bones bee knottie in the Hand so be some Actions that I must doe To doe things against my Naturall Inclination against my Reason against my profit or ease I shall find knots and lets and stops and much adoe Some bones bee hollow so be some Actions seeming more than solid more fained than reall more in shew than substance their hollownesse is filled not with marrow but hypocrisie deceipt and sinne t is good if these were taken out of my Hands for these will bring a mysticall goute and lamenesse Some bones be straight so bee some Actions these be the most perfect that avoid defect and excesse and bee even according to the line straight things be stretched out and the middle agrees with both ends Let mine Actions have a good rise a good aime and good affections 2. The peaceable Hand is stretched out the angrie Hand is clinched How beautifull is the one how terrible the other let my hands bee stretched forth to pray stretched out
Soule and body from God and Glorie is eternall death Secondly how the Soule can be said to dye It dyeth not in respect of existence and being but relatively in respect of Gods Grace and favour as the body being dead there is eares and eyes and handes and feete but without life so it is a carkasse till life be put into it being voide of motion so the Soule hath understanding memorie will and affections yet is dead by Nature having no spirituall motion hence t is said Men are dead in trespasses and sinnes Ephes 2.1 Let the dead burie their dead Matth. 8.22 This thy brother was dead Luke 15.31 She that liveth in pleasure is dead while she liveth 1 Tim. 5.6 Thirdly the cause of death is sinne there was an immortall lively estate in mans innocencie Death was threatned as a punishment and was accomplished when man had sinned Adam stood or fell for himselfe and his Posteritie as Levie paid Tithes in Abraham Heb. 7.9 So we sinned in Adam being in his loines so death went over all men in asmuch as all men have sinned Romans 5.12 Fourthly the signes and markes of death 1. Where a dead body is there in time is rottennesse so t is with the dead soule Psalme 53.3 All are corrupted that is loathsome and stinking Ainsworth 2. Where death is there is insensiblenesse So the Soules dead in sinne are past feeling Ephes 4.19 They are so sensles they feele nothing though the foundations of the earth be remooved Psal 82.5 They in greatest danger be as the drunkard asleepe on the top of the mâ—st Pro. 23.34 3. Where men are dead they feede not present to them the daintiest dish they taste not of it so men that are dead in sinne feede not on Christ the heavenly Manna nor on the word the foode of their Soules if wisedome make her feast and prepare her dainties the living are her guestes the dead in sinne heare not her invitations not come to her house nor eate with her at her table Of Gods Image on the Soule resolving First what an Image is 2. What the Image of GOD is 3. How Adam was made after Gods Image 4. Whether this Image still doth remaine 5. In whom t is repaired First what an Image is It is not onely a resemblance for the Sunne resembles God in light and brightnesse but yet the Sunne is not an Image of GOD an Image is a likenesse forme shape and similitude Gen. 1.26 Let us make man in our Image Exodus 20.4 Thou shalt not make any graven Image nor the likenesse The Image is substantiall so Adam begate Seth in his likenesse Gen. 5.3 So Christ is the substantiall Image of his Father Coloss 1.15 Heb. 1.3 Or an Image is artificiall Matth. 22.20 Whose Image is this saith Christ. By Art Images are molten graven carved painted or an Image is spiritually taken Ephesians 4.24 This Image is Holinesse and Righteousnesse Secondly what the Image of GOD is No corporall likenesse is Gods Image for he is a Spirit of infinite perfection the Image of God is Knowledge Goodnesse Soveraigntie Righteousnesse Immortalitie Blessednesse c. Thirdly how Adam was made after Gods Image 1. He was made Good Gen. 1 3. Simply good without mixture of evill 2. He was made in Knowledge Col. 3.10 He knew God and the Creatures after an excellent manner and gave the Creatures sutable names Gen. 2.19 3. He was created Holy Ephes 4.24 free from all sinne set apart for God So fourthly He was made Righteous Eccles 7.3 being conformable to the will of his Creatour fit to conceave a right of things in his mind fit to will righteousnesse to remember righteousnesse to love righteousnesse to speake righteousnesse and to doe it 5. He was made Glorious having these admirable endowments shining in his Soule and his body without infirmitie or deformitie strong nimble active healthie 6. He was Immortall heate and cold moisture and drought were as I take it perfectly compounded fire and water aire and earth so curiously mixed and so tempered by the Lord of the Artistes that man was not in this estate capable of sicknesse sorrow paine or death 7. He was Lord over Gods works and bare the Image of God in superioritie Psalme 8. Thus was man every way happy resembling the blessed God the favour of his Lord shined upon him the Creatures submitted to him the Aire did not distemper him the Lyon fawned on him like the dog he had no lusts nor passions within him he was ioyfull and wise and rich filled with contentment and satisfaction he most lively resembled and was the very Image of his Creatour Fourthly whether this Image of God doth still remaine in us Man being in honour he stood not in that condition but is like the beastes that perish insteed of goodnesse Now we are evill Matth. 7.11 Insteed of knowledge wee are Ignorant 1 Cor. 2.14 Wee were created holy in Adam but now are uncleane Iob 14.4 Insteed of righteousnesse wee have found out many Inventions contrarie to righteousnesse Eccles 7.31 Insteed of glorie we have shame which makes us cover the nakednesse of our bodies with garments and the nakednesse of our soules with excuses diminutions distinctions imputations to others Insteed of Immortalitie we have death attends on us and is sure of us although we be Lords over the Creatures sometimes they rebell 1 Kings 13.24 In steed of being happie now we are accursed in our Natures with sinfull dispositions Rom. 7.23 And accursed in our labours the Earth sometimes denyes fruits to releeve us and brings forth bryers and thornes to greeve us Micha 6.15 Gen. 3.18 Fifthly In whom is the Image of God repaired Onely in the Regenerate they so learne CHRIST that they are renewed in the spirit of their mindes Ephes 4.23 GOD shines in their hearts 2 Cor. 4.6 And turnes them from darknesse to light Act. 26.18 In the Gospell they so behold Gods glorie so as they are changed into Gods Image 2 Cor. 3.18 They put off the old man which is corrupt and put on the new man which maketh them like their first Creation in holinesse and righteousnesse Ephes 4 24. These new Creatures are after the Image of God by resemblance and are in this his Image 1. He is a God of knowledge 1 Sam. 2.3 And these are an understanding people being fed with knowledge Ier. 3.15 the Image of God is repaired in knowledge Colos 3.10 2. God is an holy God Leviticus 11.44 The Regenerate are a holy people 1 Pet. 2.9 3. God is a mercifull God Exodus 34.6 And these are mercifull like him Colloss 3.12 4. God is righteous Psalme 92.15 And these are a righteous people Psalme 11.6 5. God keepes his Covenants Daniel 9.4 And these people keepe their Covenants Psal 15.4 6. God cannot abide iniquitie Habakkuk 1.13 And these people hate evill Psalme 97.10 Adam had Gods Image in his body and soule the Image of God was in his Nature and if he had not
sinned we had received Gods Image by a succession but now t is by reparation here imperfectly in grace hereafter wee shall have it transcendently in blisse and glorie Reflexions applicatorie from the former Heads 1. Thou O Lord hast given me a soule O graunt mee thy saving grace else I were better have no soule at all By thy grace preserve my soule which thou hast given mee thy way I admire but cannot comprehend 2. Thou hast ioyned my body and soule together wherein I see thy power and wisedome that canst make such contraries to unite together O ioyne Christ and my soule together that nothing may make a separation not life nor death 3. Thou onely hast Immortalitie from thy selfe my Immortalitie is dependant on thee the Blessed and Immortall God give me Faith and Sanctification here and I shall not faile of Immortall blisse hereafter let my thoughts of my mortalitie be mixed with hopes of Immortalitie and dwelling here in this world inhabited by mortals let my conversation be in heaven where mortalitie ceaseth and when I come to lay downe at my death the rags of mortalitie let me not be like them which despaire of Immortalitie and so dy raging or sensles let mee live the life of the righteous that my last end may be like his that though I dy as a mortall yet I may have a witnesse within me and give evidence without mee that I have striven for and waited for an estate Immortall 4. As there is the death of the body by the departing of the soule so there is the death of the soule by the departing of God from it O Lord my life depart not thou from mee then I dy I dy eternally pardon mee and abide with mee O cleanse mee and abide with mee set up thy governement in my heart raigne in my soule as a King on his Throne I am thine doe with mee what thou wilt onely abide with mee and doe not depart from mee 5. I live a life of Nature whereby I excell the unreasonable Creatures Lord when shall I live a life of grace say to my sinnes dy say to my prayers live when shall Lattaine mortification a heavenly frame of heart and be filled with the fruites of righteousnesse O! that I might attaine to the aboundance of grace that my whole life might be godly and religious holy heavenly and spirituall that it might be my meate and drinke to doe thy blessed Will O! that I could subdue my selfe denie mine owne corrupt will forgive iniuries be spirituall in duties love them most that be most godly be weaned from the world and hope for Christs appearing as he that lives a life of grace 6. There is a life of Glorie that followes a life of Grace I may admire it but not conceive it I better know what t is not then what it is Honour Glorie Joy Pleasures are there for the measure t is unconceaveable eternall life good companie is there a Crowne a Kingdome an Inheritance is there O! that the Contemplation of that long life might swallow up my eager thoughts for this short life O! that the Joyes of that life might in my mind sweeten the sorrowes of this life O! that the rest of that life might sweeten my mind in respect of the cares labours and troubles of this life O! that with Christ I could looke up to the Joy set before mee and with Moses looke to the recompence of reward Lord raise Meditations of heaven in my heart give me a heavenly use of the thoughts of heaven let me oftner thinke of heaven oftner speake of heaven be more resolved for the wayes of heaven let me so have heaven in my soule here that I may have my soule in heaven hereafter that I may at last have that in fruition that I have now in expectation 7. Thy Image O Lord was stamped on man at the first as a Divine Character but alas wee have lost thy Image and are most uglie filthie abominable obiects I have nothing to present before thee but sinne and shame yet I fnd in thy Word there is a remnant shall be restored againe thine Image repaired and their soules and bodies saved if I live and dy in mine owne Image so I shall arise at the last then O mountaines fall on mee O hills cover mee I am ashamed of my filthinesse now I shall be worse ashamed then if I be not in this life renewed O repaire my soule that I may have thy Image not onely in superioritie over thy Creatures under mee but by regeneration and renewing of the Holy Ghost So much of the Soule next of the Body Of the Body of Man 1. Whereof the Body was made 2. Of the Excellencie of the Body 3. Of the mortalitie of the Body 4. Of the Immortalitie of the Body Section 1 First Whereof the Body was made Not of the Angelicall Nature nor of the heavenly Bodies the Sunne Moone or Starres but of the dust of the Earth Genesis 2.7 This puts me in mind of foure things 1. Of my basenesse I am but dust and earth 2. Of my frailtie and weaknesse I am brittle earth 3. Of my worldlinesse I bend towards earth in my minde to please my earthly body 4. Of my lumpishnesse heavinesse and dulnesse I am but a clod of earth 1. The basenesse of my body is exprest by these termes Houses of clay Iob 4.19 Vile bodies Philippians 3.21 2. The frailtie and weakenesse of our bodies hath these termes Man is a worme Iob 15.6 Man is as grasse and as the flower of the field Psalme 103.15 3. The worldlinesse of earthly man is set downe in these phrases yee covet Iames 4.2 and t is said to be wicked covetousnesse Esa 57.17 The covetous man is an Idolater Ephes 5.5 4. The lumpishnesse of man is exprest in these words or the like Goe to the pismire thou sluggard Pro. 6.6 Awake thou that sleepest Ephes 5.14 Arise call upon thy God Iona. 1.6 My basenesse should kill my pride my frailtie should kill my selfe-dependance my earthlinesse makes mee unlike the Angels my lumpishnesse should make me desire to be quickned Section 2 Secondly Of the Excellencie of mans body 1. The Excellencie appeares by the Creation of it the Blessed Trinitie consulted and fashioned it Genesis 1.26 2. All other bodies serve mans body as being more excellent than they all the Celestiall bodies give man bodily light the fowles and fishes and beastes feede his body the massie body of the earth is for his habitation and delight and nourishment 3. Christ tooke humane flesh and ioyned it to the Godhead and now our bodies are dignified exceedingly 4. Mans body hath excellent qualities of strength beautie nimblenesse and activitie so that we may say we are Artificiose confecti Psalme 139.15 Conclusions applicatorie 1. I am to be carefull of this curious worke-manship of GOD not to spoile it by wrastling fighting running over-heating it by drunkennesse intemperancie or any way or course to