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Gen. 1. 27. So God created man in his own Image, in the image of God created he him.
Gen. 1. 27. So God created man in his own Image, in the image of God created he him.
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HOw hard it is for Natural Reason to discover a Creation before revealed, or being revealed to believe it:
HOw hard it is for Natural Reason to discover a Creation before revealed, or being revealed to believe it:
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The strange Opinions of the old Philosophers, and the Infidelity of modern Atheists, is too sad a Demonstration.
The strange Opinions of the old Philosophers, and the Infidelity of modern Atheists, is too sad a Demonstration.
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To run the world back to its first originall and Infancie;
To run the world back to its First original and Infancy;
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and (as it were) to view Nature in its cradle, to trace the outgoings of the Ancient of dayes in the first Instance and Specimen of his Creative Power, is a re-search too great for any mortall Enquiry:
and (as it were) to view Nature in its cradle, to trace the outgoings of the Ancient of days in the First Instance and Specimen of his Creative Power, is a research too great for any Mortal Enquiry:
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and we might continue our Scrutiny to the end of the World, before Naturall Reason would be able to find out when it begun.
and we might continue our Scrutiny to the end of the World, before Natural Reason would be able to find out when it begun.
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Epicurus his Discourse concerning the Originall of the World is so fabulous and ridiculously merry, that we may well judge the Design of his Philosophy to have been Pleasure, and not Instruction.Epicurus his Discourse Concerning the Original of the World is so fabulous and ridiculously merry, that we may well judge the Design of his Philosophy to have been Pleasure, and not Instruction.
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Aristotle held, That it streamed by connaturall Result and Emanation from God, the Infinite and Eternall Mind,Aristotle held, That it streamed by connatural Result and Emanation from God, the Infinite and Eternal Mind,
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as the Light issues from the Sun;
as the Light issues from the Sun;
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so that there was no Instance of Duration assignable of Gods eternal existence, in which the World did not also co-exist.
so that there was no Instance of Duration assignable of God's Eternal existence, in which the World did not also coexist.
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Others held a Fortuitous Concourse of Atomes. But all seem joyntly to explode a Creation;
Others held a Fortuitous Concourse of Atoms. But all seem jointly to explode a Creation;
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still beating upon this ground, that to produce Something out of Nothing is Impossible and Incomprehensible.
still beating upon this ground, that to produce Something out of Nothing is Impossible and Incomprehensible.
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Incomprehensible indeed I grant, but not therefore Impossible.
Incomprehensible indeed I grant, but not Therefore Impossible.
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There is not the least transaction of sense, and motion in the whole man, but Philosophers are at a losse to comprehend, I am sure they are to explain, it.
There is not the least transaction of sense, and motion in the Whole man, but Philosophers Are At a loss to comprehend, I am sure they Are to explain, it.
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Wherefore it is not alwayes rational to measure the truth of an assertion by the Standard of our Apprehension.
Wherefore it is not always rational to measure the truth of an assertion by the Standard of our Apprehension.
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But to bring things even to the bare perceptions of Reason, I appeal to any one, who shall impartially reflect upon the Ideas and Conceptions of his own mind,
But to bring things even to the bore perceptions of Reason, I appeal to any one, who shall impartially reflect upon the Ideas and Conceptions of his own mind,
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whether he doth not find it as easie and sutable to his Naturall Notions, to conceive that an Infinite Almighty Power might produce a thing out of nothing, and make that to exist De Novo, which did not exist before;
whither he does not find it as easy and suitable to his Natural Notions, to conceive that an Infinite Almighty Power might produce a thing out of nothing, and make that to exist De Novo, which did not exist before;
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as to conceive the World to have had no beginning, but to have existed from Eternity:
as to conceive the World to have had no beginning, but to have existed from Eternity:
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Which, were it so proper for this place and exercise, I could easily demonstrate to be attended with no small train of absurdities.
Which, were it so proper for this place and exercise, I could Easily demonstrate to be attended with no small train of absurdities.
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But then, besides that the acknowledging of a Creation is safe, and the denyal of it dangerous and irreligious, and yet not more, (perhaps much less) demonstrable than the affirmative;
But then, beside that the acknowledging of a Creation is safe, and the denial of it dangerous and irreligious, and yet not more, (perhaps much less) demonstrable than the affirmative;
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so over and above it gives me this advantage, that, let it seem never so strange, uncouth,
so over and above it gives me this advantage, that, let it seem never so strange, uncouth,
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and impossible, the Nonplus of my reason will yield a fairer Opportunity to my faith.
and impossible, the Nonplus of my reason will yield a Fairer Opportunity to my faith.
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In this Chapter we have God surveying the works of the Creation, and leaving this generall Impresse or Character upon them, That they were exceeding good.
In this Chapter we have God surveying the works of the Creation, and leaving this general impress or Character upon them, That they were exceeding good.
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What an Omnipotence wrought, we have an Omniscience to approve.
What an Omnipotence wrought, we have an Omniscience to approve.
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But as it is reasonable to imagine that there is more of design, and consequently more of perfection, in the last work;
But as it is reasonable to imagine that there is more of Design, and consequently more of perfection, in the last work;
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we have God here giving his last stroke, and summing up all into Man, the Whole into a Part, the Universe into an Individual:
we have God Here giving his last stroke, and summing up all into Man, the whole into a Part, the Universe into an Individu:
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so that whereas in other Creatures we have but the Trace of his foot-steps, in Man we have the Draught of his hand.
so that whereas in other Creatures we have but the Trace of his footsteps, in Man we have the Draught of his hand.
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In him were united all the scattered persections of the Creature;
In him were united all the scattered persecutions of the Creature;
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all the graces and Ornaments, all the Airs and features of Being, were abridged into this small,
all the graces and Ornament, all the Airs and features of Being, were abridged into this small,
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yet full, Systeme of Nature and Divinity.
yet full, System of Nature and Divinity.
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As we might well imagine that the great Artificer would be more then ordinarily exact in Drawing his own Picture.
As we might well imagine that the great Artificer would be more then ordinarily exact in Drawing his own Picture.
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The Work that I shall undertake from these words, shall be to shew what this Image of God in Man is, and wherein it doth consist:
The Work that I shall undertake from these words, shall be to show what this Image of God in Man is, and wherein it does consist:
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which I shall do these two wayes. 1. Negatively, by shewing wherein it does not consist. 2. Positively, by shewing wherein it does.
which I shall do these two ways. 1. Negatively, by showing wherein it does not consist. 2. Positively, by showing wherein it does.
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For the first of these we are to remove the erroneous opinion of the Socinians. They deny that the Image of God consisted in any Habitual Perfections that adorned the Soul of Adam: But as to his Understanding bring him in Void of all Notion, a rude unwritten Blanck;
For the First of these we Are to remove the erroneous opinion of the socinians. They deny that the Image of God consisted in any Habitual Perfections that adorned the Soul of Adam: But as to his Understanding bring him in Void of all Notion, a rude unwritten Blank;
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making him to be created as much an Infant as others are born;
making him to be created as much an Infant as Others Are born;
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sent into the World onely to read and spell out a God in the Works of Creation, to learn by degrees, till at length his Understanding grew up to the stature of his Body.
sent into the World only to read and spell out a God in the Works of Creation, to Learn by Degrees, till At length his Understanding grew up to the stature of his Body.
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Also without any inherent habits of vertue in his Will; thus devesting him of all, and stripping him to his bare Essence.
Also without any inherent habits of virtue in his Will; thus divesting him of all, and stripping him to his bore Essence.
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So that all the perfection they allowed his Understanding was Aptness and Docility, and all that they attributed to his will was a Possibility to be Vertuous.
So that all the perfection they allowed his Understanding was Aptness and Docility, and all that they attributed to his will was a Possibility to be Virtuous.
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But wherein then according to their opinion did this Image of God consist? Why; in that Power and Dominion that God gave Adam over the Creatures:
But wherein then according to their opinion did this Image of God consist? Why; in that Power and Dominion that God gave Adam over the Creatures:
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In that he was vouced his immediate Deputy upon Earth, the Viceroy of the Creation, and Lord Lieutenant of the World.
In that he was vouced his immediate Deputy upon Earth, the Viceroy of the Creation, and Lord Lieutenant of the World.
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But that this Power and Dominion is not adequately and formally the Image of God, but onely a Part ofit, is clear from hence;
But that this Power and Dominion is not adequately and formally the Image of God, but only a Part ofit, is clear from hence;
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Because then he that had most of this, would have most of Gods Image:
Because then he that had most of this, would have most of God's Image:
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and consequently Nimrod had more of it then Noah, Saul then Samuel, the Persecutors then the Martyrs,
and consequently Nimrod had more of it then Noah, Saul then Samuel, the Persecutors then the Martyrs,
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and Caesar then Christ himself, which to assert is a Blasphemous Paradox.
and Caesar then christ himself, which to assert is a Blasphemous Paradox.
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And if the Image of God is onely Grandeur, Power and Soveraignty, certainly we have been hitherto much mistaken in our Duty:
And if the Image of God is only Grandeur, Power and Sovereignty, Certainly we have been hitherto much mistaken in our Duty:
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and hereafter are by all means to beware of making our selves unlike God, by too much Selfdenyall and Humility.
and hereafter Are by all means to beware of making our selves unlike God, by too much Selfdenyall and Humility.
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I am not ignorant that some may distinguish between NONLATINALPHABET and NONLATINALPHABET, between a Lawfull Authority and an Actuall Power; and affirme, that Gods Image consists onely in the former:
I am not ignorant that Some may distinguish between and, between a Lawful authority and an Actual Power; and affirm, that God's Image consists only in the former:
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which wicked Princes, such as Saul and Nimrod, have not, though they possess the latter. But to this I answer,
which wicked Princes, such as Saul and Nimrod, have not, though they possess the latter. But to this I answer,
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1. That the Scripture neither makes nor ownes such a distinction, nor any where asserts, that when Princes begin to be wicked, they cease of right to be Governours.
1. That the Scripture neither makes nor owns such a distinction, nor any where asserts, that when Princes begin to be wicked, they cease of right to be Governors.
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Adde to this, that when God renewed this Charter of Man's Soveraignty over the Creatures to Noah and his family, we find no exception at all,
Add to this, that when God renewed this Charter of Man's Sovereignty over the Creatures to Noah and his family, we find no exception At all,
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but that Cham stood as fully invested with this Right as any of his Brethren.
but that Cham stood as Fully invested with this Right as any of his Brothers.
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2. But secondly, This savours of something ranker then Socinianisme, even the Tenents of the Fifth Monarchy,
2. But secondly, This savours of something ranker then Socinianism, even the Tenants of the Fifth Monarchy,
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and of Soveraignty founded onely upon Saintship; and therefore is fitter to be answered by the Judge, then by the Divine;
and of Sovereignty founded only upon Saintship; and Therefore is fitter to be answered by the Judge, then by the Divine;
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and to receive its confutation at the Bar of Justice, then from the Pulpit.
and to receive its confutation At the Bar of justice, then from the Pulpit.
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Having thus made our way through this false Opinion, we are in the next place to lay down positively what this Image of God in Man is.
Having thus made our Way through this false Opinion, we Are in the next place to lay down positively what this Image of God in Man is.
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It is in short, That Universal Rectitude of all the faculties of the Soul, by which they stand apt and disposed to their respective Offices and Operations.
It is in short, That Universal Rectitude of all the faculties of the Soul, by which they stand apt and disposed to their respective Offices and Operations.
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Which will be more fully set forth, by taking a distinct survey of it, in the several faculties belonging to the soul. 1. In the Understanding. 2. In the Will. 3. In the Passions or Affections.
Which will be more Fully Set forth, by taking a distinct survey of it, in the several faculties belonging to the soul. 1. In the Understanding. 2. In the Will. 3. In the Passion or Affections.
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1. And first for its noblest faculty, the Understanding:
1. And First for its Noblest faculty, the Understanding:
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It was then sublime, clear, and aspiring, and as it were the souls upper Region, lofty and serene, free from the vapours and disturbances of the inferiour affections.
It was then sublime, clear, and aspiring, and as it were the Souls upper Region, lofty and serene, free from the vapours and disturbances of the inferior affections.
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It was the leading, controlling faculty; all the Passions wore the colours of Reason: it did not so much perswade, as command;
It was the leading, controlling faculty; all the Passion wore the colours of Reason: it did not so much persuade, as command;
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it was not Consul but Dictator. Discourse was then almost as quick as Intuition; it was nimble in proposing, firm in concluding:
it was not Consul but Dictator. Discourse was then almost as quick as Intuition; it was nimble in proposing, firm in concluding:
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it could sooner determine then now it can dispute. Like the Sun, it had both light and agility;
it could sooner determine then now it can dispute. Like the Sun, it had both Light and agility;
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it knew no rest but in motion; no quiet, but in activity. It did not so properly apprehend, as irradiate the Object;
it knew no rest but in motion; no quiet, but in activity. It did not so properly apprehend, as irradiate the Object;
pn31 vvd dx n1 cc-acp p-acp n1; dx j-jn, cc-acp p-acp n1. pn31 vdd xx av av-j vvi, c-acp j dt n1;
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not so much finde, as make things intelligible. It did arbitrate upon the several Reports of sense, and all the varieties of Imagination;
not so much find, as make things intelligible. It did arbitrate upon the several Reports of sense, and all the varieties of Imagination;
xx av av-d vvi, c-acp vvb n2 j. pn31 vdd vvi p-acp dt j n2 pp-f n1, cc d dt n2 pp-f n1;
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not like a drousie Judge, onely hearing, but also directing their Verdict. In summe, it was vegete, quick, and lively;
not like a drowsy Judge, only hearing, but also directing their Verdict. In sum, it was vegete, quick, and lively;
xx av-j dt j n1, av-j vvg, cc-acp av vvg po32 n1. p-acp n1, pn31 vbds j, j, cc j;
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open as the Day, untainted as the Morning, full of the innocence and spritelinesse of Youth;
open as the Day, untainted as the Morning, full of the innocence and spriteliness of Youth;
j c-acp dt n1, j c-acp dt n1, j pp-f dt n1 cc n1 pp-f n1;
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it gave the Soul a bright, and a full view into all things, and was not onely a Window, but it self the Prospect.
it gave the Soul a bright, and a full view into all things, and was not only a Window, but it self the Prospect.
pn31 vvd dt n1 dt j, cc dt j n1 p-acp d n2, cc vbds xx av-j dt n1, cc-acp pn31 n1 dt n1.
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Briefly, there is as much difference between the clear Representations of the understanding then, and the obscure discoveries that it makes now,
Briefly, there is as much difference between the clear Representations of the understanding then, and the Obscure discoveries that it makes now,
av-j, pc-acp vbz p-acp d n1 p-acp dt j n2 pp-f dt n1 av, cc dt j n2 cst pn31 vvz av,
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as there is between the Prospect of a Casement, and of a Key-hole.
as there is between the Prospect of a Casement, and of a Keyhole.
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Now as there are two great functions of the Soul, Contemplation, and Practice, according to that general division of Objects, some of which onely entertain our Speculation, others also imploy our Actions;
Now as there Are two great functions of the Soul, Contemplation, and Practice, according to that general division of Objects, Some of which only entertain our Speculation, Others also employ our Actions;
av c-acp pc-acp vbr crd j n2 pp-f dt n1, n1, cc n1, vvg p-acp d j n1 pp-f n2, d pp-f r-crq av-j vvb po12 n1, n2-jn av vvb po12 n2;
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so the Understanding with relation to these, not because of any distinction in the faculty it self, is accordingly divided into Speculative and Practick: in both of which the Image of God was then apparent. 1. For the Understanding Speculative.
so the Understanding with Relation to these, not Because of any distinction in the faculty it self, is accordingly divided into Speculative and Practic: in both of which the Image of God was then apparent. 1. For the Understanding Speculative.
av dt n1 p-acp n1 p-acp d, xx p-acp pp-f d n1 p-acp dt n1 pn31 n1, vbz av-vvg vvn p-acp j cc n-jn: p-acp d pp-f r-crq dt n1 pp-f np1 vbds av j. crd p-acp dt n1 j.
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There are some general Maximes and Notions in the mind of Man, which are the rules of Discourse,
There Are Some general Maxims and Notions in the mind of Man, which Are the rules of Discourse,
pc-acp vbr d j n2 cc n2 p-acp dt n1 pp-f n1, r-crq vbr dt n2 pp-f n1,
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and the basis of all Philosophy. As that the same thing cannot at the same time be, and not be.
and the basis of all Philosophy. As that the same thing cannot At the same time be, and not be.
cc dt n1 pp-f d n1. p-acp d dt d n1 vmbx p-acp dt d n1 vbi, cc xx vbi.
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That the Whole is bigger then a Part. That two Proportions equal to a third, must also be equal to one another.
That the whole is bigger then a Part. That two Proportions equal to a third, must also be equal to one Another.
cst dt j-jn vbz jc cs dt n1 cst crd n2 j-jn p-acp dt ord, vmb av vbi j-jn p-acp crd j-jn.
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Aristotle indeed affirms the Mind to be at first a meer Rasa tabula; and that these Notions are not ingenite,Aristotle indeed affirms the Mind to be At First a mere Rasa tabula; and that these Notions Are not ingenite,
np1 av vvz dt n1 pc-acp vbi p-acp ord dt j np1 fw-la; cc cst d n2 vbr xx fw-la,
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and imprinted by the finger of Nature, but by the latter and more languid impressions of sense;
and imprinted by the finger of Nature, but by the latter and more languid impressions of sense;
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being onely the Reports of observation, and the Result of so many repeated Experiments. But to this I answer two things.
being only the Reports of observation, and the Result of so many repeated Experiments. But to this I answer two things.
vbg av-j dt n2 pp-f n1, cc dt n1 pp-f av d vvn n2. cc-acp p-acp d pns11 vvb crd n2.
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1. That these Notions are universal, and what is universal must needs proceed from some Universal, constant Principle, the same in all particulars;
1. That these Notions Are universal, and what is universal must needs proceed from Some Universal, constant Principle, the same in all particulars;
crd cst d n2 vbr j, cc r-crq vbz j vmb av vvi p-acp d j-u, j n1, dt d p-acp d n2-j;
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which here can be nothing else but humane Nature.
which Here can be nothing Else but humane Nature.
r-crq av vmb vbi pix av cc-acp j n1.
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2. These cannot be infused by observation, because they are the rules by which men take their first apprehensions and observations of things,
2. These cannot be infused by observation, Because they Are the rules by which men take their First apprehensions and observations of things,
crd np1 vmbx vbi vvn p-acp n1, c-acp pns32 vbr dt n2 p-acp r-crq n2 vvb po32 ord n2 cc n2 pp-f n2,
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and therefore in order of Nature must needs precede them:
and Therefore in order of Nature must needs precede them:
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As the being of the Rule must be before its application to the thing directed by it.
As the being of the Rule must be before its application to the thing directed by it.
c-acp dt vbg pp-f dt n1 vmb vbi p-acp po31 n1 p-acp dt n1 vvn p-acp pn31.
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From whence it follows, that these were Notions not descending from us, but born with us;
From whence it follows, that these were Notions not descending from us, but born with us;
p-acp c-crq pn31 vvz, cst d vbdr n2 xx vvg p-acp pno12, cc-acp vvn p-acp pno12;
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not our Off-spring, but our Brethren;
not our Offspring, but our Brothers;
xx po12 n1, cc-acp po12 n2;
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and (as I may so say) such as we were taught without the help of a Teacher.
and (as I may so say) such as we were taught without the help of a Teacher.
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Now it was Adams happinesse in the state of innocence to have these clear and unsullied.
Now it was Adams happiness in the state of innocence to have these clear and unsullied.
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He came into the World a Philosopher, which sufficiently appeared by his writing the Nature of things upon their Names:
He Come into the World a Philosopher, which sufficiently appeared by his writing the Nature of things upon their Names:
pns31 vvd p-acp dt n1 dt n1, r-crq av-j vvd p-acp po31 n1 dt n1 pp-f n2 p-acp po32 n2:
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he could view Essences in themselves, and read Forms without the comment of their respective Properties:
he could view Essences in themselves, and read Forms without the comment of their respective Properties:
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he could see Consequents yet dormant in their principles, and effects yet unborn and in the Womb of their Causes:
he could see Consequents yet dormant in their principles, and effects yet unborn and in the Womb of their Causes:
pns31 vmd vvi n2-j av j p-acp po32 n2, cc n2 av j cc p-acp dt n1 pp-f po32 n2:
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his understanding could almost pierce into future contingents; his conjectures improving even to Prophesie, or the certainties of Prediction;
his understanding could almost pierce into future contingents; his Conjectures improving even to Prophesy, or the certainties of Prediction;
po31 n1 vmd av vvi p-acp j-jn n2; po31 n2 vvg av pc-acp vvi, cc dt n2 pp-f n1;
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till his fall it was ignorant of nothing but of Sin; or at least it rested in the notion without the smart of the Experiment.
till his fallen it was ignorant of nothing but of since; or At least it rested in the notion without the smart of the Experiment.
c-acp po31 n1 pn31 vbds j pp-f pix cc-acp pp-f n1; cc p-acp ds pn31 vvd p-acp dt n1 p-acp dt n1 pp-f dt n1.
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Could any difficulty have been proposed, the resolution would have been as early as the Proposal;
Could any difficulty have been proposed, the resolution would have been as early as the Proposal;
vmd d n1 vhb vbn vvn, dt n1 vmd vhi vbn a-acp j c-acp dt n1;
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it could not have had time to settle into Doubt.
it could not have had time to settle into Doubt.
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Like a better Archimedes, the issue of all his Enquiries was an NONLATINALPHABET an NONLATINALPHABET, the off-spring of his brain without the sweat of his brow.
Like a better Archimedes, the issue of all his Enquiries was an an, the offspring of his brain without the sweat of his brow.
j dt jc np1, dt n1 pp-f d po31 n2 vbds dt dt, dt n1 pp-f po31 n1 p-acp dt n1 pp-f po31 n1.
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Study was not then a Duty, nightwatchings were needless; the light of Reason wanted not the assistance of a Candle.
Study was not then a Duty, nightwatchings were needless; the Light of Reason wanted not the assistance of a Candle.
n1 vbds xx av dt n1, n2-vvg vbr j; dt n1 pp-f n1 vvd xx dt n1 pp-f dt n1.
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This is the doom of faln man to labour in the fire, to seek truth in profundo, to exhaust his time and impair his health,
This is the doom of fallen man to labour in the fire, to seek truth in profundo, to exhaust his time and impair his health,
d vbz dt n1 pp-f j-vvn n1 p-acp n1 p-acp dt n1, pc-acp vvi n1 p-acp fw-la, pc-acp vvi po31 n1 cc vvi po31 n1,
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and perhaps to spin out his dayes, and himself into one pitiful, controverted Conclusion. There was then no poring, no strugling with memory, no straining for Invention.
and perhaps to spin out his days, and himself into one pitiful, controverted Conclusion. There was then no poring, no struggling with memory, no straining for Invention.
cc av pc-acp vvi av po31 n2, cc px31 p-acp crd j, vvn n1. pc-acp vbds av dx j-vvg, dx j-vvg p-acp n1, av-dx vvg p-acp n1.
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His faculties were quick and expedite:
His faculties were quick and expedite:
po31 n2 vbdr j cc n1:
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they answered without knocking, they were ready upon the first summons, there was freedom, and firmness in all their Operations.
they answered without knocking, they were ready upon the First summons, there was freedom, and firmness in all their Operations.
pns32 vvd p-acp vvg, pns32 vbdr j p-acp dt ord n1, pc-acp vbds n1, cc n1 p-acp d po32 n2.
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I confesse'tis difficult for us who date our ignorance from our first Being, and were still bred up with the same infirmities about us, with which we were born, to raise our thoughts,
I confesse'tis difficult for us who date our ignorance from our First Being, and were still bred up with the same infirmities about us, with which we were born, to raise our thoughts,
pns11 av j p-acp pno12 r-crq n1 po12 n1 p-acp po12 ord vbg, cc vbdr av vvn a-acp p-acp dt d n2 p-acp pno12, p-acp r-crq pns12 vbdr vvn, pc-acp vvi po12 n2,
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and imagination to those intellectual perfections that attended our Nature in the time of Innocence;
and imagination to those intellectual perfections that attended our Nature in the time of Innocence;
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as it is for a Peasant bred up in the obscurities of a cottage, to fancy in his mind the unseen splendour of a Court.
as it is for a Peasant bred up in the Obscurities of a cottage, to fancy in his mind the unseen splendour of a Court.
c-acp pn31 vbz p-acp dt n1 vvn a-acp p-acp dt n2 pp-f dt n1, pc-acp vvi p-acp po31 n1 dt j n1 pp-f dt n1.
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But by ratingPositives by their Privatives, and other arts of Reason, by which discourse supplies the want of the Reports of sense, we may collect the Excellency of the Understanding then by the glorious remainders of it now,
But by ratingPositives by their Privatives, and other arts of Reason, by which discourse supplies the want of the Reports of sense, we may collect the Excellency of the Understanding then by the glorious remainders of it now,
p-acp p-acp n2-j p-acp po32 n2, cc j-jn n2 pp-f n1, p-acp r-crq n1 vvz dt n1 pp-f dt n2 pp-f n1, pns12 vmb vvi dt n1 pp-f dt n1 av p-acp dt j n2 pp-f pn31 av,
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and guesse at the statelinesse of the building, by the magnificence of its ruines.
and guess At the stateliness of the building, by the magnificence of its ruins.
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All those arts, rarities, and inventions, which vulgar minds gaze at, the ingenious pursue, and all admire, they are but the reliques of an Intellect defaced with Sin and Time.
All those arts, rarities, and Inventions, which Vulgar minds gaze At, the ingenious pursue, and all admire, they Are but the Relics of an Intellect defaced with since and Time.
av-d d n2, n2, cc n2, r-crq j n2 vvb p-acp, dt j vvi, cc d vvb, pns32 vbr p-acp dt n2 pp-f dt n1 vvn p-acp n1 cc n1.
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We admire it now, onely as Antiquaries do a piece of old coin, for the Stamp it once bore,
We admire it now, only as Antiquaries do a piece of old coin, for the Stamp it once boar,
pns12 vvb pn31 av, av-j c-acp n2 vdb dt n1 pp-f j n1, p-acp dt n1 pn31 a-acp vvd,
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and not for those vanishing lineaments, and disappearing draughts, that remain upon it at present. And certainly that must needs have been very glorious, whose decayes are so admirable.
and not for those vanishing lineaments, and disappearing draughts, that remain upon it At present. And Certainly that must needs have been very glorious, whose decays Are so admirable.
cc xx p-acp d vvg n2, cc vvg n2, cst vvb p-acp pn31 p-acp j. cc av-j d vmb av vhi vbn av j, rg-crq n2 vbr av j.
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He that is comely when old and decrepit, surely was very beautiful when he was young.
He that is comely when old and decrepit, surely was very beautiful when he was young.
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An Aristotle was but the rubbish of an Adam, and Athens but the rudiments of Paradise.
an Aristotle was but the rubbish of an Adam, and Athens but the rudiments of Paradise.
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2. The Image of God was no lesse resplendent in that which we call mans Practical Understanding,
2. The Image of God was no less resplendent in that which we call men Practical Understanding,
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namely, that Store-house of the Soul, in which are treasured up the rules of Action, and the seeds of Morality.
namely, that Storehouse of the Soul, in which Are treasured up the rules of Actium, and the seeds of Morality.
av, cst n1 pp-f dt n1, p-acp r-crq vbr vvn a-acp dt n2 pp-f n1, cc dt n2 pp-f n1.
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Where we must observe that many, who deny all Connate notions in the Speculative Intellect, do yet admit them in this.
Where we must observe that many, who deny all Connate notions in the Speculative Intellect, do yet admit them in this.
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Now of this sort are these Maximes, That God is to be worshipped.
Now of this sort Are these Maxims, That God is to be worshipped.
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That Parents are to be honoured, That a mans word is to be kept, and the like;
That Parents Are to be honoured, That a men word is to be kept, and the like;
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which being of universal influence, as to the regulation of the behaviour, and converse of mankind, are the ground of all vertue,
which being of universal influence, as to the regulation of the behaviour, and converse of mankind, Are the ground of all virtue,
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and civility, and the foundation of religion.
and civility, and the Foundation of Religion.
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It was the Priviledge of Adam Innocent to have these Notions also firm and untainted, to carry his Monitor in his bosom, his law in his heart,
It was the Privilege of Adam Innocent to have these Notions also firm and untainted, to carry his Monitor in his bosom, his law in his heart,
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and to have such a Conscience, as might be its own Casuist:
and to have such a Conscience, as might be its own Casuist:
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And certainly those Actions must needs be regular, where there is an Identity between the rule, and the faculty.
And Certainly those Actions must needs be regular, where there is an Identity between the Rule, and the faculty.
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His own mind taught him a due dependance upon God, and chalked out to him the just proportions,
His own mind taught him a due dependence upon God, and chalked out to him the just proportions,
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and measures of behaviour to his fellow-creatures.
and measures of behaviour to his fellow-creatures.
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He had no Catechisme but the Creation, needed no Study but Reflection, read no book but the volume of the world,
He had no Catechism but the Creation, needed no Study but Reflection, read no book but the volume of the world,
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and that too not for rules to work by, but for Objects to work upon.
and that too not for rules to work by, but for Objects to work upon.
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Reason was his Tutor, and first principles his magna moralia. The Decalogue of Moses was but a transcript, not an Original.
Reason was his Tutor, and First principles his Magna Moralia. The Decalogue of Moses was but a transcript, not an Original.
n1 vbds po31 n1, cc ord n2 po31 fw-la fw-la. dt n1 pp-f np1 vbds p-acp dt n1, xx dt j-jn.
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All the Laws of nations and wise Decrees of states, the Statutes of Solon, and the twelve Tables, were but a paraphrase upon this standing rectitude of Nature, this fruitful principle of Justice, that was ready to run out,
All the Laws of Nations and wise Decrees of states, the Statutes of Solon, and the twelve Tables, were but a Paraphrase upon this standing rectitude of Nature, this fruitful principle of justice, that was ready to run out,
av-d dt n2 pp-f n2 cc j n2 pp-f n2, dt n2 pp-f np1, cc dt crd n2, vbdr p-acp dt n1 p-acp d j-vvg n1 pp-f n1, d j n1 pp-f n1, cst vbds j pc-acp vvi av,
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and enlarge it self into sutable determinations, upon all emergent objects, and occasions. Justice then was neither blind to discern, nor lame to execute.
and enlarge it self into suitable determinations, upon all emergent objects, and occasions. justice then was neither blind to discern, nor lame to execute.
cc vvi pn31 n1 p-acp j n2, p-acp d fw-la n2, cc n2. n1 av vbds dx j pc-acp vvi, ccx j pc-acp vvi.
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It was not subject to be imposed upon by a deluding fancy, nor yet to be bribed by a glozing appetite,
It was not Subject to be imposed upon by a deluding fancy, nor yet to be bribed by a glozing appetite,
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for an Utile or Jucundum to turn the balance to a false or dishonest sentence.
for an Utile or Jucundum to turn the balance to a false or dishonest sentence.
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In all its directions of the inferiour faculties, it conveyed its suggestions with clearness, and enjoyned them with power;
In all its directions of the inferior faculties, it conveyed its suggestions with clearness, and enjoined them with power;
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it had the Passions in perfect subjection;
it had the Passion in perfect subjection;
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and though its command over them was but suasive, and political, yet it had the force of coactive, and despotical.
and though its command over them was but suasive, and political, yet it had the force of coactive, and despotical.
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It was not then, as it is now, where the Conscience has onely power to disapprove,
It was not then, as it is now, where the Conscience has only power to disapprove,
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and to protest against the exorbitances of the Passions; and rather to wish, then make them otherwise.
and to protest against the exorbitances of the Passion; and rather to wish, then make them otherwise.
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The voice of Conscience now is low, and weak, chastising the Passions, as old Eli did his lustful, domineering Sons;
The voice of Conscience now is low, and weak, chastising the Passion, as old Eli did his lustful, domineering Sons;
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Not so my Sons, not so: Not so my Sons, not so:
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but the voice of Conscience then was not, This should, or this ought to be done;
but the voice of Conscience then was not, This should, or this ought to be done;
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but this must, this shall be done. It spoke like a Legislator: the thing spoke was a Law;
but this must, this shall be done. It spoke like a Legislator: the thing spoke was a Law;
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and the manner of speaking it a new Obligation.
and the manner of speaking it a new Obligation.
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In short, there was as great a disparity between the Practical dictates of the Understanding then,
In short, there was as great a disparity between the Practical dictates of the Understanding then,
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and now, as there is between empire and advice, counsel and command, between a companion and a governour.
and now, as there is between empire and Advice, counsel and command, between a Companion and a governor.
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And thus much for the Image of God as it shone in mans understanding.
And thus much for the Image of God as it shone in men understanding.
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2. Let us in the next place take a view of it, as it was stamped upon the Will.
2. Let us in the next place take a view of it, as it was stamped upon the Will.
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It is much disputed by Divines concerning the power of mans will to Good and Evil in the state of Innocence;
It is much disputed by Divines Concerning the power of men will to Good and Evil in the state of Innocence;
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and upon very nice, and dangerous precipices stand their determinations on either side.
and upon very Nicaenae, and dangerous precipices stand their determinations on either side.
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Some hold that God invested him with a power to stand, so that in the strength of that power received, he might without the auxiliaries of any further influence have determined his will to the choice of good.
some hold that God invested him with a power to stand, so that in the strength of that power received, he might without the auxiliaries of any further influence have determined his will to the choice of good.
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Others hold, that notwithstanding this power, yet it was impossible for him, to exert it in any good action, without a superadded assistance of grace, actually determining that power to the certain production of such an act.
Others hold, that notwithstanding this power, yet it was impossible for him, to exert it in any good actium, without a superadded assistance of grace, actually determining that power to the certain production of such an act.
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So that, whereas some distinguish between sufficient, and effectual grace; they order the matter so,
So that, whereas Some distinguish between sufficient, and effectual grace; they order the matter so,
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as to acknowledge none sufficient, but what is indeed effectual, and actually productive of a good action.
as to acknowledge none sufficient, but what is indeed effectual, and actually productive of a good actium.
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I shall not presume to interpose dogmatically in a Controversie, that I never look to see decided.
I shall not presume to interpose dogmatically in a Controversy, that I never look to see decided.
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But concerning the latter of these Opinions, I shall onely give these two remarks.
But Concerning the latter of these Opinions, I shall only give these two remarks.
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1. That it seems contrary to the common and natural conceptions of all mankind, who acknowledge themselves able, and sufficient to do many things, which actually they never do.
1. That it seems contrary to the Common and natural conceptions of all mankind, who acknowledge themselves able, and sufficient to do many things, which actually they never do.
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2. That to assert, that God looked upon Adams fall as a sin, and punished it as such,
2. That to assert, that God looked upon Adams fallen as a since, and punished it as such,
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when as without any antecedent sin of his, he withdrew that actual grace from him, upon the withdrawing of which, it was impossible for him not to fall, seems a thing that highly reproaches the essential equity and goodness of the divine Nature.
when as without any antecedent since of his, he withdrew that actual grace from him, upon the withdrawing of which, it was impossible for him not to fallen, seems a thing that highly Reproaches the essential equity and Goodness of the divine Nature.
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Wherefore doubtless the will of man in the state of Innocence, had an entire freedom, a perfect equipendency and indifference to either part of the contradiction, to stand, or not to stand, to accept, or not accept the temptation.
Wherefore doubtless the will of man in the state of Innocence, had an entire freedom, a perfect equipendency and indifference to either part of the contradiction, to stand, or not to stand, to accept, or not accept the temptation.
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I will grant the Will of man now to be as much a slave as any one will have it,
I will grant the Will of man now to be as much a slave as any one will have it,
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and to be onely free to Sin; that is, instead of a liberty, to have onely a licentiousnesse;
and to be only free to since; that is, instead of a liberty, to have only a licentiousness;
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yet certainly this is not Nature, but Chance. We were not born crooked:
yet Certainly this is not Nature, but Chance. We were not born crooked:
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We learnt these windings and turnings of the Serpent, and therefore it cannot but be a blasphemous piece of ingratitude to ascribe them to God;
We learned these windings and turnings of the Serpent, and Therefore it cannot but be a blasphemous piece of ingratitude to ascribe them to God;
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and to make the plague of our Nature the condition of our Creation.
and to make the plague of our Nature the condition of our Creation.
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The Will was then ductile, and pliant to all the motions of right Reason, it met the dictates of a clarified understanding half way.
The Will was then ductile, and pliant to all the motions of right Reason, it met the dictates of a clarified understanding half Way.
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And the Active informations of the Intellect, filling the Passive reception of the will, like Form closing with Matter, grew actuate into a third, and distinct perfection of Practice:
And the Active informations of the Intellect, filling the Passive reception of the will, like From closing with Matter, grew actuate into a third, and distinct perfection of Practice:
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The Understanding, and Will never disagreed, for the proposals of the one never thwarted the inclinations of the other.
The Understanding, and Will never disagreed, for the proposals of the one never thwarted the inclinations of the other.
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Yet neither did the Will servilely attend upon the Understanding, but as a favourite does upon his Prince, where the service is priviledge, and Preferment;
Yet neither did the Will servilely attend upon the Understanding, but as a favourite does upon his Prince, where the service is privilege, and Preferment;
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or as Solomons servants waited upon him.
or as Solomons Servants waited upon him.
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It admired its wisdom, and heard its prudent dictates, and counsels, both the direction, and the reward of its obedience.
It admired its Wisdom, and herd its prudent dictates, and Counsels, both the direction, and the reward of its Obedience.
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It is indeed the nature of this faculty to follow a Superiour guide, to be drawn by the Intellect;
It is indeed the nature of this faculty to follow a Superior guide, to be drawn by the Intellect;
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but then it was drawn, as a Triumphant Chariot, which at the same time both follows and triumphs While it obeyed this, it commanded the other faculties.
but then it was drawn, as a Triumphant Chariot, which At the same time both follows and Triumphos While it obeyed this, it commanded the other faculties.
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It was subordinate, not enslaved to the Understanding: Not as a Servant to a Master, but as a Queen to her King;
It was subordinate, not enslaved to the Understanding: Not as a Servant to a Master, but as a Queen to her King;
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who both acknowledges a Subjection, and yet retains a Majesty. Passe we now downward from mans Intellect and Will, 3. To the Passions;
who both acknowledges a Subjection, and yet retains a Majesty. Pass we now downward from men Intellect and Will, 3. To the Passion;
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which have their residence and scituation chiefly in the Sensitive Appetite.
which have their residence and situation chiefly in the Sensitive Appetite.
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For we must know, that in as much as man is a compound and mixture of Flesh as well as Spirit, the soul during its abode in the body, does all things by the mediation of these Passions, and inferiour affections.
For we must know, that in as much as man is a compound and mixture of Flesh as well as Spirit, the soul during its Abided in the body, does all things by the mediation of these Passion, and inferior affections.
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And here the Opinion of the Stoicks was famous and singular, who lookt upon all these as sinful defects and Irregularities,
And Here the Opinion of the Stoics was famous and singular, who looked upon all these as sinful defects and Irregularities,
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as so many deviations from right Reason, making Passion to be onely another word for Perturbation. Sorrow in their esteem was a sin scarce to be expiated by another, to pity was a fault, to rejoyce an extravagance,
as so many deviations from right Reason, making Passion to be only Another word for Perturbation. Sorrow in their esteem was a since scarce to be expiated by Another, to pity was a fault, to rejoice an extravagance,
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and the Apostles advice to be angry and sin not, was a contradiction in their Philosophy.
and the Apostles Advice to be angry and sin not, was a contradiction in their Philosophy.
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But in this, they were constantly outvoted by other Sects of Philosophers, neither for fame, nor number lesse then themselves:
But in this, they were constantly outvoted by other Sects of Philosophers, neither for fame, nor number less then themselves:
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So that all arguments brought against them from Divinity would come by way of overplus to their confutation.
So that all Arguments brought against them from Divinity would come by Way of overplus to their confutation.
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To us let this be sufficient, that our Saviour Christ, who took upon him all our natural infirmities,
To us let this be sufficient, that our Saviour christ, who took upon him all our natural infirmities,
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but none of our sinful, has been seen to Weep, to be sorrowful, to Pity, and to be Angry. Which shews that there might be gall in a Dove, Passion without Sin, fire without smoke, and motion without disturbance.
but none of our sinful, has been seen to Weep, to be sorrowful, to Pity, and to be Angry. Which shows that there might be Gall in a Dove, Passion without since, fire without smoke, and motion without disturbance.
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For it is not bare agitation, but the sediment at the bottom that troubles and defiles the Water.
For it is not bore agitation, but the sediment At the bottom that Troubles and defiles the Water.
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And when we see it windy and dusty, the wind does not (as we use to say) make, but onely raise a dust.
And when we see it windy and dusty, the wind does not (as we use to say) make, but only raise a dust.
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Now though the Schooles reduce all the Passions to these two heads, the concupiscible, and the irascible Appetite:
Now though the Schools reduce all the Passion to these two Heads, the concupiscible, and the irascible Appetite:
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yet, I shall not tie my self to an exact prosecution of them under this Division,
yet, I shall not tie my self to an exact prosecution of them under this Division,
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but at this time leaving both their terms and their method to themselves, consider onely the principal and most noted Passions, from whence we may take an estimate of the rest.
but At this time leaving both their terms and their method to themselves, Consider only the principal and most noted Passion, from whence we may take an estimate of the rest.
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And first, for the grand leading affection of all, which is Love. This is the great Instrument and Engine of Nature, the bond and cement of Society, the spring and spirit of the Universe.
And First, for the grand leading affection of all, which is Love. This is the great Instrument and Engine of Nature, the bound and cement of Society, the spring and Spirit of the Universe.
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Love is such an affection, as cannot so properly be said to be in the Soul,
Love is such an affection, as cannot so properly be said to be in the Soul,
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as the Soul to be in that.
as the Soul to be in that.
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It is the whole man wrapt up into one desire, all the powers, vigour, and faculties of the Soul abridged into one inclination.
It is the Whole man wrapped up into one desire, all the Powers, vigour, and faculties of the Soul abridged into one inclination.
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And it is of that active, restless nature, that it must of necessity exert it self;
And it is of that active, restless nature, that it must of necessity exert it self;
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and like the fire, to which it is so often compared, it is not a Free Agent, to choose whether it will heat or no,
and like the fire, to which it is so often compared, it is not a Free Agent, to choose whither it will heat or no,
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but it streams forth by naturall results, and unavoidable emanations. So that it will fasten upon an inferiour, unsutable Object, rather then none at all.
but it streams forth by natural results, and unavoidable emanations. So that it will fasten upon an inferior, unsuitable Object, rather then none At all.
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The Soul may sooner leave off to subsist, then to love; and like the Vine, it withers and dyes, if it has nothing to embrace.
The Soul may sooner leave off to subsist, then to love; and like the Vine, it withers and dies, if it has nothing to embrace.
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Now this affection in the state of Innocence was happily pitched upon its right Object;
Now this affection in the state of Innocence was happily pitched upon its right Object;
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it flamed up in direct fervours of devotion to God, and in collateral emissions of charity to its Neighbour.
it flamed up in Direct fervours of devotion to God, and in collateral emissions of charity to its Neighbour.
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It was not then onely another and more cleanly name for Lust. It had none of those impure heats, that both represent and deserve Hell.
It was not then only Another and more cleanly name for Lust. It had none of those impure heats, that both represent and deserve Hell.
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It was a vestall and a virgin fire, and differed as much from that which usually passes by this name now-a-dayes,
It was a vestal and a Virgae fire, and differed as much from that which usually passes by this name nowadays,
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as the vital heat from the burnings of a fever. Then for the contrary Passion of Hatred. This we know is the Passion of defiance,
as the vital heat from the burnings of a fever. Then for the contrary Passion of Hatred. This we know is the Passion of defiance,
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and there is a kind of a versation and hostility included in its very essence and being.
and there is a kind of a versation and hostility included in its very essence and being.
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But then, (if there could have been hatred in the world, when there was scarce any thing odious) it would have acted within the compasse of its proper object.
But then, (if there could have been hatred in the world, when there was scarce any thing odious) it would have acted within the compass of its proper Object.
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Like Aloes, bitter indeed, but wholsome. There would have been no rancour, no hatred of our Brother:
Like Aloes, bitter indeed, but wholesome. There would have been no rancour, no hatred of our Brother:
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An innocent nature could hate nothing that was innocent.
an innocent nature could hate nothing that was innocent.
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In a word, so great is the commutation, that the Soul then hated onely that, which now onely it loves, that is, Sin.
In a word, so great is the commutation, that the Soul then hated only that, which now only it loves, that is, Sin.
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And if we may bring Anger under this head, as being according to some a transient hatred,
And if we may bring Anger under this head, as being according to Some a Transient hatred,
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or at least very like it.
or At least very like it.
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This also, as unruly as now it is, yet then it vented it self by the measures of reason.
This also, as unruly as now it is, yet then it vented it self by the measures of reason.
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There was no such thing as the transports of malice, or the violences of revenge:
There was no such thing as the transports of malice, or the violences of revenge:
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no rendring evill for evill, when evil was truly a non entity, and no where to be found.
no rendering evil for evil, when evil was truly a non entity, and no where to be found.
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Anger then was like the sword of Justice, keen, but innocent and righteous. It did not act like fury, and then call it self zeal. It alwayes espoused Gods honour:
Anger then was like the sword of justice, keen, but innocent and righteous. It did not act like fury, and then call it self zeal. It always espoused God's honour:
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nor ever kindled upon any thing but in order to a Sacrifice.
nor ever kindled upon any thing but in order to a Sacrifice.
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It sparkled like the coal upon the Altar, with the fervours of piety, the heats of devotion, the sallies and vibrations of an harmlesse activity.
It sparkled like the coal upon the Altar, with the fervours of piety, the heats of devotion, the sallies and vibrations of an harmless activity.
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In the next place, for the lightsome Passion of Joy. It was not that, which now often usurpes this name;
In the next place, for the lightsome Passion of Joy. It was not that, which now often usurps this name;
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that trivial, vanishing, superficial thing, that onely gilds the apprehension, and playes upon the surface of the Soul. It was not the meer crackling of thorns, a suddain blase of the Spirits, the exultation of a tickled fancy, or a pleased appetite.
that trivial, vanishing, superficial thing, that only gilds the apprehension, and plays upon the surface of the Soul. It was not the mere crackling of thorns, a sudden blaze of the Spirits, the exultation of a tickled fancy, or a pleased appetite.
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Joy was then a masculine and a severe thing: the recreation of the Judgment, the Jubilee of reason:
Joy was then a masculine and a severe thing: the recreation of the Judgement, the Jubilee of reason:
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it was the result of a real good sutably applyed. It commenced upon the solidities of Truth, and the substance of fruition.
it was the result of a real good suitably applied. It commenced upon the solidities of Truth, and the substance of fruition.
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It did not run out in voice, or undecent Eruptions; but filled the Soul, as God does the Universe, silently and without noise. It was refreshing, but composed;
It did not run out in voice, or undecent Eruptions; but filled the Soul, as God does the Universe, silently and without noise. It was refreshing, but composed;
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like the pleasantnesse of youth tempered with the gravity of age; or the mirth of a festival managed with the silence of contemplation.
like the pleasantness of youth tempered with the gravity of age; or the mirth of a festival managed with the silence of contemplation.
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And on the other side for Sorrow. Had any losse or disaster made but room for grief, it would have moved according to the severe allowances of Prudence,
And on the other side for Sorrow. Had any loss or disaster made but room for grief, it would have moved according to the severe allowances of Prudence,
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and the proportions of the provocation.
and the proportions of the provocation.
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It would not have sallyed out into complaint, or loudnesse, nor spread it self upon the face,
It would not have sallied out into complaint, or loudness, nor spread it self upon the face,
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and writ sad stories upon the forehead. No wringing of the hands, knocking the breast, or wishing ones self unborn;
and writ sad stories upon the forehead. No wringing of the hands, knocking the breast, or wishing ones self unborn;
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all which are but the ceremonies of sorrow, the pomp and ostentation of an effeminate grief:
all which Are but the ceremonies of sorrow, the pomp and ostentation of an effeminate grief:
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which speak not so much the greatnesse of the misery, as the smalnesse of the mind.
which speak not so much the greatness of the misery, as the smallness of the mind.
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Tears may spoil the eyes, but not wash away the affliction. Sighs may exhaust the man, but not eject the burthen.
Tears may spoil the eyes, but not wash away the affliction. Sighs may exhaust the man, but not eject the burden.
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Sorrow then would have been as silent as Thought, as severe as Philosophy. It would have rested in inward sences, tacit dislikes:
Sorrow then would have been as silent as Thought, as severe as Philosophy. It would have rested in inward Senses, tacit dislikes:
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and the whole scene of it been transacted in sad and silent reflections.
and the Whole scene of it been transacted in sad and silent reflections.
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Then again for Hope. Though indeed the fulnesse and affluence of mans enjoyments in the state of Innocence, might seem to leave no place for hope, in respect of any further addition,
Then again for Hope. Though indeed the fullness and affluence of men enjoyments in the state of Innocence, might seem to leave no place for hope, in respect of any further addition,
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but onely of the prorogation, and future continuance of what already he possessed.
but only of the prorogation, and future Continuance of what already he possessed.
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Yet doubtlesse, God who made no faculty, but also provided it with a proper object, upon which it might exercise,
Yet doubtless, God who made no faculty, but also provided it with a proper Object, upon which it might exercise,
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and lay out it self, even in its greatest innocence, did then exercise mans hopes with the expectations of a better Paradise,
and lay out it self, even in its greatest innocence, did then exercise men hope's with the Expectations of a better Paradise,
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or a more intimate admission to himself.
or a more intimate admission to himself.
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For it is not imaginable, that Adam could fix upon such poor, thin enjoyments, as riches, pleasure,
For it is not imaginable, that Adam could fix upon such poor, thin enjoyments, as riches, pleasure,
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and the gayeties of an animal life.
and the Gaieties of an animal life.
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Hope indeed was alwayes the Anchor of the Soul, yet certainly it was not to catch or fasten upon such mud.
Hope indeed was always the Anchor of the Soul, yet Certainly it was not to catch or fasten upon such mud.
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And if as the Apostle sayes, no man hopes for that which he sees, much lesse could Adam then hope for such things as he saw through.
And if as the Apostle Says, no man hope's for that which he sees, much less could Adam then hope for such things as he saw through.
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And lastly, for the affection of fear. It was then the instrument of caution, not of anxiety;
And lastly, for the affection of Fear. It was then the Instrument of caution, not of anxiety;
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a guard, and not a torment to the breast that had it.
a guard, and not a torment to the breast that had it.
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It is now indeed an unhappiness, the disease of the Soul, it flies at a shadow,
It is now indeed an unhappiness, the disease of the Soul, it flies At a shadow,
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and makes more dangers then it avoids; it weakens the Judgement, and betrayes the succours of reason.
and makes more dangers then it avoids; it weakens the Judgement, and betrays the succours of reason.
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So hard is it to tremble, and not to erre, and to hit the mark with a shaking hand.
So hard is it to tremble, and not to err, and to hit the mark with a shaking hand.
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Then it fixed upon him that is onely to be feared, God: and yet with a filial fear, which at the same time both fears, and loves.
Then it fixed upon him that is only to be feared, God: and yet with a filial Fear, which At the same time both fears, and loves.
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It was awe without amazement, dread without distraction. There was then a beauty even in this very palenesse.
It was awe without amazement, dread without distraction. There was then a beauty even in this very paleness.
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It was the colour of devotion, giving a lustre to reverence, and a glosse to humility.
It was the colour of devotion, giving a lustre to Reverence, and a gloss to humility.
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Thus did the Passions then act without any of their present jarres, combats, or repugnances; all moving with the beauty of uniformity, and the stilnesse of composure.
Thus did the Passion then act without any of their present jars, combats, or repugnances; all moving with the beauty of uniformity, and the stillness of composure.
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Like a well-governed Army, not for fighting, but for rank and order.
Like a well-governed Army, not for fighting, but for rank and order.
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I confesse the Scripture does not expresly attribute these several endowments to Adam in his first estate.
I confess the Scripture does not expressly attribute these several endowments to Adam in his First estate.
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But all that I have said, and much more, may be drawn out of that short Aphorisme, God made man upright, Eccles. 7. 29. And since the opposite Weaknesses now infest the nature of Man faln,
But all that I have said, and much more, may be drawn out of that short Aphorism, God made man upright, Eccles. 7. 29. And since the opposite Weaknesses now infest the nature of Man fallen,
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if we will be true to the rule of contraries, we must conclude that those perfections were the lot of man innocent.
if we will be true to the Rule of contraries, we must conclude that those perfections were the lot of man innocent.
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Now from this so exact and regular composure of the faculties, all moving in their due place, each striking in its proper time, there arose by natural consequence the crowning perfection of all, A good Conscience. For as in the Body,
Now from this so exact and regular composure of the faculties, all moving in their due place, each striking in its proper time, there arose by natural consequence the crowning perfection of all, A good Conscience. For as in the Body,
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when the principal parts, as the Heart and Liver, do •heir offices, and all the inferiour, smaller vessels act orderly,
when the principal parts, as the Heart and Liver, do •heir Offices, and all the inferior, smaller vessels act orderly,
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and duly, there arises a sweet enjoyment upon the whole, which we call Health.
and duly, there arises a sweet enjoyment upon the Whole, which we call Health.
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So in the Soul, when the supreme faculties of the Will and U•derstanding move regularly, the inferiour Passions and Affections following, there arises a serenity and complacency upon the whole Soul, infinitely beyond the greatest bodily pleasures, the highest quintessence and Elixars of worldly delights.
So in the Soul, when the supreme faculties of the Will and U•derstanding move regularly, the inferior Passion and Affections following, there arises a serenity and complacency upon the Whole Soul, infinitely beyond the greatest bodily pleasures, the highest quintessence and Elixars of worldly delights.
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There is in this case a kind of fragrancy, and spiritual perfume upon the Conscience;
There is in this case a kind of fragrancy, and spiritual perfume upon the Conscience;
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much like what Isaac spoke of his sons garments, That the scent of them was like the smell of a field which the Lord had blessed.
much like what Isaac spoke of his Sons garments, That the scent of them was like the smell of a field which the Lord had blessed.
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Such a freshnesse and flavour is there upon the Soul, when daily watered with the actions of a vertuous life.
Such a freshness and flavour is there upon the Soul, when daily watered with the actions of a virtuous life.
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Whatsoever is pure, is also pleasant.
Whatsoever is pure, is also pleasant.
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Having thus surveyed the Image of God in the Soul of Man, we are not to omit now those characters of Majesty that God imprinted upon the Body.
Having thus surveyed the Image of God in the Soul of Man, we Are not to omit now those characters of Majesty that God imprinted upon the Body.
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He drew some traces of his Image upon this also; as much as a spiritual Substance could be pictured upon a corporeal.
He drew Some traces of his Image upon this also; as much as a spiritual Substance could be pictured upon a corporeal.
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As for that Sect of the Anthropomorphites, that from hence ascribe to God the figure of a Man, with eyes, hands, feet, and the like, they are too ridiculous to deserve a confutation.
As for that Sect of the Anthropomorphites, that from hence ascribe to God the figure of a Man, with eyes, hands, feet, and the like, they Are too ridiculous to deserve a confutation.
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They would seem to draw this impiety from the letter of the Scripture sometimes speaking of God in this manner.
They would seem to draw this impiety from the Letter of the Scripture sometime speaking of God in this manner.
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Absurdly, as if the mercy of Scripture-expression ought to warrant the blasphemy of our Opinions.
Absurdly, as if the mercy of Scripture expression ought to warrant the blasphemy of our Opinions.
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And not rather shew us, that God condescends to us, onely to draw us to himself;
And not rather show us, that God condescends to us, only to draw us to himself;
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and clothes himself in our likenesse, onely to win us to his own.
and clothes himself in our likeness, only to win us to his own.
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The practice of the Papists is much of the same nature, in their absurd, and impious picturing of God Almighty:
The practice of the Papists is much of the same nature, in their absurd, and impious picturing of God Almighty:
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but the wonder in them is the lesse, since the Image of a Deity may be a proper object for that, which is but the Image of a Religion. But to the purpose:
but the wonder in them is the less, since the Image of a Deity may be a proper Object for that, which is but the Image of a Religion. But to the purpose:
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Adam was then no lesse glorious in his externals;Adam was then no less glorious in his externals;
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he had a beautiful body, as well as an immortal Soul. The whole compound was like a well-built Temple, stately without, and sacred within.
he had a beautiful body, as well as an immortal Soul. The Whole compound was like a well-built Temple, stately without, and sacred within.
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The Elements were at perfect union and agreement in his body;
The Elements were At perfect Union and agreement in his body;
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and their contrary qualities served not for the dissolution of the compound, but the variety of the composure.
and their contrary qualities served not for the dissolution of the compound, but the variety of the composure.
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Galen, who had no more Divinity, then what his Physick taught him, barely upon the consideration of this so exact frame of the body, challenges any one upon an hundred years study, to find,Galen, who had no more Divinity, then what his Physic taught him, barely upon the consideration of this so exact frame of the body, challenges any one upon an hundred Years study, to find,
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how any the least fibre, or most minute particle might be more commodiously placed, either for the advantages of use, or comlinesse.
how any the least fibre, or most minute particle might be more commodiously placed, either for the advantages of use, or comeliness.
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His stature erect, and tending upwards to his Centre;
His stature erect, and tending upward to his Centre;
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his countenance majestick and comely, with the lustre of a native beauty, that scorned the poor assistances of Art, or the attempts of Imitation.
his countenance majestic and comely, with the lustre of a native beauty, that scorned the poor assistances of Art, or the attempts of Imitation.
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His body of so much quicknesse and agility, that it did not onely contain, but also represent the Soul:
His body of so much quickness and agility, that it did not only contain, but also represent the Soul:
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for we might well suppose, that where God did deposite so rich a Jewel, he would sutably adorn the Case.
for we might well suppose, that where God did deposit so rich a Jewel, he would suitably adorn the Case.
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It was a fit work-house for spritely, vivid faculties to exercise and exert themselves in.
It was a fit workhouse for spritely, vivid faculties to exercise and exert themselves in.
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A fit tabernacle for an immortal Soul, not onely to dwell in, but to contemplate upon:
A fit tabernacle for an immortal Soul, not only to dwell in, but to contemplate upon:
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where it might see the World without travel;
where it might see the World without travel;
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it being a lesser Scheme of the Creation, Nature contracted, a little Cosmography or map of the Universe.
it being a lesser Scheme of the Creation, Nature contracted, a little Cosmography or map of the Universe.
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Neither was the body then subject to distempers, to die by piece-meal, and languish under Coughs, Catarrhs, or Consumptions.
Neither was the body then Subject to distempers, to die by piecemeal, and languish under Coughs, Catarrhs, or Consumptions.
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Adam knew no disease, so long as temperance from the forbidden fruit secured him. Nature was his Physician:Adam knew no disease, so long as temperance from the forbidden fruit secured him. Nature was his physician:
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and Innocence, and Abstinence would have kept him healthful to immortality.
and Innocence, and Abstinence would have kept him healthful to immortality.
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Now the Use of this point might be various, but at present it shall be onely this;
Now the Use of this point might be various, but At present it shall be only this;
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To re-mind us of the irreparable losse that we sustained in our first Parents, to shew us of how fair a portion Adam disinherited his whole posterity by one single prevarication.
To remind us of the irreparable loss that we sustained in our First Parents, to show us of how fair a portion Adam disinherited his Whole posterity by one single prevarication.
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Take the picture of a man in the greennesse and vivacity of his youth, and in the latter date and declensions of his drooping years,
Take the picture of a man in the greenness and vivacity of his youth, and in the latter date and declensions of his drooping Years,
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and you will scarce know it to belong to the same person: there would be more art to discern, then at first to draw it.
and you will scarce know it to belong to the same person: there would be more art to discern, then At First to draw it.
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The same, and greater is the difference between Man innocent and faln. He is as it were a new kind or species;
The same, and greater is the difference between Man innocent and fallen. He is as it were a new kind or species;
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the plague of sin has even altered his nature, and eat into his very essentials.
the plague of since has even altered his nature, and eat into his very essentials.
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The Image of God is wiped out, the creatures have shook off his yoke, renounced his Soveraignty, and revolted from his dominion.
The Image of God is wiped out, the creatures have shook off his yoke, renounced his Sovereignty, and revolted from his dominion.
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Distempers and Diseases have shattered the excellent frame of his body; and by a new dispensation, Immortality is swallowed up of Mortality.
Distempers and Diseases have shattered the excellent frame of his body; and by a new Dispensation, Immortality is swallowed up of Mortality.
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The same disaster, and decay also has invaded his spirituals: the Passions rebell, every faculty would usurp and rule;
The same disaster, and decay also has invaded his spirituals: the Passion rebel, every faculty would usurp and Rule;
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and there are so many governours, that there can be no government. The light within us is become darknesse;
and there Are so many Governors, that there can be no government. The Light within us is become darkness;
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and the Understanding, that should be eyes to the blind faculty of the Will, is blind it self,
and the Understanding, that should be eyes to the blind faculty of the Will, is blind it self,
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and so brings all the inconveniences, that attend a blind follower under the conduct of a blind guide.
and so brings all the inconveniences, that attend a blind follower under the conduct of a blind guide.
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He that would have a clear, ocular demonstration of this, let him reflect upon that numerous litter of strange, sense-lesse, absurd Opinions, that crawle about the world, to the disgrace of Reason,
He that would have a clear, ocular demonstration of this, let him reflect upon that numerous litter of strange, senseless, absurd Opinions, that crawl about the world, to the disgrace of Reason,
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and the unanswerable reproach of a broken Intellect.
and the unanswerable reproach of a broken Intellect.
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The two great perfections, that both adorn, and exercise mans understanding, are Philosophy, and Religion: For the first of these;
The two great perfections, that both adorn, and exercise men understanding, Are Philosophy, and Religion: For the First of these;
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take it even amongst the Professors of it, where it most flourished, and we shall sind the very first notions of common sense debauched by them.
take it even among the Professors of it, where it most flourished, and we shall sind the very First notions of Common sense debauched by them.
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For there have been such, as have asserted, That there is no such thing in the world as Motion: That Contradictions may be true.
For there have been such, as have asserted, That there is no such thing in the world as Motion: That Contradictions may be true.
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There has not been wanting one, that has denied Snow to be white. Such a stupidity or wantonnesse had seized upon the most raised Wits, that it might be doubted,
There has not been wanting one, that has denied Snow to be white. Such a stupidity or wantonness had seized upon the most raised Wits, that it might be doubted,
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whether the Philosophers, or the Owles, of Athens were the quicker sighted. But then for Religion;
whither the Philosophers, or the Owls, of Athens were the quicker sighted. But then for Religion;
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What prodigious, monstrous, mishapen births has the Reason of faln man produced!
What prodigious, monstrous, Misshapen births has the Reason of fallen man produced!
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It is now almost six thousand years, that far the greatest part of the World has had no other Religion but Idolatry.
It is now almost six thousand Years, that Far the greatest part of the World has had no other Religion but Idolatry.
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And Idolatry certainly is the first-born of Folly, the great and leading paradox, nay, the very abridgement and summe total of all absurdities.
And Idolatry Certainly is the firstborn of Folly, the great and leading paradox, nay, the very abridgement and sum total of all absurdities.
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For is it not strange, that a rationall man should worship an Oxe, nay the image of an Oxe? that he should fawn upon his Dog? bow himself before a Cat? adore Leeks and Garlick,
For is it not strange, that a rational man should worship an Ox, nay the image of an Ox? that he should fawn upon his Dog? bow himself before a Cat? adore Leeks and Garlick,
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and shed penitential tears at the smell of a deified Onyon? Yet so did the Egyptians, once the famed masters of all arts and learning.
and shed penitential tears At the smell of a deified Onion? Yet so did the egyptians, once the famed Masters of all arts and learning.
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And to go a little further;
And to go a little further;
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we have yet a stranger instance in Isa. 44. 14. A man hews him down a tree in the wood,
we have yet a stranger instance in Isaiah 44. 14. A man hews him down a tree in the wood,
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and part of it he burns, in the 16. ver. and in the 17. ver. with the residue thereof he maketh a God. and part of it he burns, in the 16. ver. and in the 17. ver. with the residue thereof he makes a God.
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With one part he furnishes his Chimney, with the other his Chappel.
With one part he furnishes his Chimney, with the other his Chapel.
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A strange thing, that the fire must first consume this part, and then burn Incense to that.
A strange thing, that the fire must First consume this part, and then burn Incense to that.
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As if there was more Divinity in one end of the stick, then in the other;
As if there was more Divinity in one end of the stick, then in the other;
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or, as if it could be graved and painted omnipotent, or the nails and the hammer could give it an Apotheosis. Briefly,
or, as if it could be graved and painted omnipotent, or the nails and the hammer could give it an Apotheosis. Briefly,
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so great is the change, so deplorable the degradation of our nature, that whereas before we bore the Image of God, we now retain onely the Image of Men.
so great is the change, so deplorable the degradation of our nature, that whereas before we boar the Image of God, we now retain only the Image of Men.
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In the last place, we learn from hence the Excellency of Christian Religion, in that it is the great and onely means that God has sanctified and designed to repair the breaches of Humanity, to set faln man upon his legs again, to clarifie his Reason, to rectifie his Will,
In the last place, we Learn from hence the Excellency of Christian Religion, in that it is the great and only means that God has sanctified and designed to repair the Breaches of Humanity, to Set fallen man upon his legs again, to clarify his Reason, to rectify his Will,
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and to compose and regulate his affections.
and to compose and regulate his affections.
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The whole businesse of our Redemption is in short onely to rub over the defaced copy of the Creation, to re-print Gods Image upon the Soul,
The Whole business of our Redemption is in short only to rub over the defaced copy of the Creation, to reprint God's Image upon the Soul,
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and (as it were) to set forth Nature in a second, and a fairer edition.
and (as it were) to Set forth Nature in a second, and a Fairer edition.
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The recovery of which lost Image, as it is Gods pleasure to command, and our duty to endeavour,
The recovery of which lost Image, as it is God's pleasure to command, and our duty to endeavour,
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so it is in his power onely to effect.
so it is in his power only to Effect.
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To whom be rendred and ascribed, as is most due, all praise, might, majesty and dominion, both now and for evermore. Amen. FINIS.
To whom be rendered and ascribed, as is most due, all praise, might, majesty and dominion, both now and for evermore. Amen. FINIS.
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