« הקודםהמשך »
the Language of our Parliaments and Peo( as a Horfe in a Mill) from God's eterple, they do,imagine that they are doing nal Purpose, by bis Almighty Power, to their own Business, and making all fure his unfpeakable Glory: You might behold for themselves. But 0, what would a all the fe extravagant Motions of the CreaSoul think that could escape above them cures, inclosed within those Limits, that all, and arise up to the first Wheel of pre- they must begin here, and end here, though fent Motions ? A Soul that did Hånd upon themselves are fo beastly, that they nei the exafted Tower of the Word of God, her know of wbom, not for wbom their and looked off it by the Prospect of Faith, Counfels and Actions are: Certainly. would presently discover the Circle in Satari cannot break without this Compass which all thefe Wandrings and Changes to serve his own Humour, Principalites are confined;, and fee Men, States, Ar and Powers cannot do it ; if they will mies, Nations, and all of them doing no. not glorify him, he hall glorify himlele thing but turning about in a Round, by them, and upon them.
Gen. ii. 17. But of the Tree of the Knowledao of Good and Evil, tbouw
Halt not eat of it ; for in ibe Day that thou eat of thereof, abou Taah furely die.' Gen. i 26. And God faid, Let us make Man in our Image, after our" Likenefs : And let them bave Dominion over the Fisl of the Sea, and over the Fowl of the Air, and over. ibe Cattle, and over all the Earth, and over tuen ereeping Tbing that Creeperb upon the Earth
HE State wherein Mao was created unto God's Holiness and Light ; A bear
at forft, you hend' was estceeding tiful Light in the Mind, derived from good, all Things very good, and he beft that Fountain-light, by which Adam didi of all, the choiceft external and visible exactly know borbi divine and amural Piece of God's Workmanship, made ac- Things. What a grea Differenca doria cording to the moft excellent Batterti, afiyet appear between a learned Man and 20 ter: our Image. Though it be a Double ignorant rude Perfon, though it be due in Mifery to be once happy, yet feeing Relation to natural Things? The one is ebe Knowledge of our Misery is by the but like a Beast in-Comparifone of the Grace of God made the Entry to a new other. how much more was there Happiness, it is poft neceffary to take a berween Adam's Koowledge, and the View of whar Man once was, that we of the moft learned? The highest Adw may be more kalible of what he now is vancement of Art and Industry in this You may take up this Israge and Like- Life, reaches no further than to a learned nef in three Branches. Fool, There Ignorance of the Myfteries in the Works was a frees Conformity of the Souliet of God, and yet there is a wonderful Seel is Under ftanding, Will, and Affefions
Eslation to the Mind in it ; but how Soul : He was a burning and a joining , much sweet Complacency hach Adam Ligbt, may be truly said of Adam, who bad, whore Heart was lo enlarged as to had as much Life as Light, as much Dekaow both Things bigher and lower, tight in God as Knowledge of him ; this their Natures, Properties, and Vertues, was the right Constitution and Disposition and several Operations? No Doubt could of Man, his Head lifted up in Holitrouble him, no Difficulty vex hin, non-ss and Love towards God, his Arms Controversy or Question perplex hin; ftretched out in Righteousness and Equicy but above all, the knowledge of that glo towards Man, and all the Affe&tions of nous and eternal Being, that gave him a the Man under their Command, they could Being and infused such a Spirit into him; not trouble this Sea with any Terapest, be. the beholding of such infinite Treasures of cause they were under a powerful CommaiWisdom, and Goodness, and Pover in der,who keept thein under fuch Aw and O. him, what an 'amiable and retreihful bedience as the Centurion bis Servants, Sight would it be, when there was no Taying to one go, and he goeth, and to ano Cloud of Sin and Ignorance to interpose cher come, and he cometa, sending out and eclipse the full Enjoyment of that in- Love one Way, holy Hatred another Way. created Light? When the Aspect of the These were as Wings to the Bird to flee Šun makes the Moun to glorious and upon, as Wheels to the Chariot to run beautiful, what may you conceive of upon, though now it be turned juft cogAdam's Soul, framed with a Capacity to trary, that the Chariot draws the Coachreceive Light immediately from God's man, because the Motion is downward. Countenance ? How fair and beautiful There could be no Morion in an upright would that Soul be, until the dark Cloud Man's Soul till the holy and righteous of Sin did interpose it felf? Then con. Will gave out a Sentence upon it; chane Tider, what a beautiful Rectitude and Up was the Primum mobile, which was turnrightness,whai a comely Order and Subor. ed about it self by fuch an Intelligentia dination would ensue upon this Light, and as the Understanding. And so it was in make his Will and Affections wonderful Chrift, Affection could not move him, Good ? Eccl. vii. 29. God made Man but he did move his own - Affections, He upright. There was no Throw nor Crack troubled bimself. In us the Servant rides in all, all the Powers of the Soul bending on Horses, and the Prince walks on Foot; upright towards that Fountain of all Good and asin a distempered Society, the Laws ness; now the Soul is crooked and bends and Ordinances proceed by an unnatural downward towards those base earthly Way, from the Violence of unruly SubThings, that is the Abasement of the Soul ;jects usurping over their Masters. Holy then it looked upright towards God, had and righteous Man could both raise up no Appetite, no Delight bur in him and his his Affections, and compose them again, Fulness, and had the Moon or changeable they were under such Nurture and Discip. World under its Feet ;, there was a line; he could have said, Hitherto, and Beauty of Holiness and Righteousness, no further, in which there was fome Re which were the Colours that did perfect femblance of God, ruling the raging and and adorn these Lineaments of the Image unruly Sea ; but now, if once they get of God, which Kaowledge did draw in the Entry into our Cicy they are more power
ful than the Governor, and will not God, from whence they did immediarely také Laws from him, búto give rather ; | fow : Thus besides the Fulness and when we have given Way to cur Passions, Riches of God's Goodness immediately they do next what they please, not what conferred upon Man, he was enriched, we permit.
with all the Store and Goodness that the Next his Excellency - consisted in Earth was full of: fuch an Immunity and Freedom from God having made Man tbus, and furall Fear of Misery and Danger, from pished him after this Manner, he gave all Touch of Sorrow or Pain, and did en him a Law, and then he made a Covejoy such an holy Complacency and De nant with him ; there was a Law first imlight in his own Eftate, as made him com printed into Adam, and then a Law pleatly happy. In this he was like God prescribed unto hims; there was a Laiv That is his Blessedness that he is abfo- written in his Heart, the Remainder pf lutely well pleased in himself, that he is which Paul faith makes the Gentiles inwithout the Reach of Fear and Danger i excuseable ; but it was perfectly drawn in that none can impair it, none can match him : All the Principles and Notions of it, I am God and none else, that is good and evil were exactly drawn in its Sufficiency of Delight to know himself, he had a natural discerning of them, and his own Sufficiency: Indeed, Man and a natural Inclination to all good, was made changeable, mutably good, chat and Aversion from all evil: As there is in this he might know God was above a kind of Law imposed by God upon him, and so might have Ground of Watche other Creatures, which they constantly fulnefs and Dependance upon him for Con- keep, and do not swerve from, even his tinuance of his Happiness who made him Decree and Commandment, to the Obehappy : But being made so upright, no dience of which chey are composed disquieting Fear, nor perplexing Care and framed; the Sea hath a Law and could trouble him. Then Lastly, If you Command to flow and ebb, and it is that add unto this, holy Satisfaction with his Coinmand that breaks its proud Waves on own State and Freedom, the Dominion the Sand; when they threaten to overand Sovereignty he had over the Crea. Aow Mountains, the Beasts obey a Law tures, as a Consequent Aowing from that written in their Natures of eating and Image, you may imagine what a happy drinking, of fatisfying their. Senses, and Creature he was. Whatsoever Content- every one hath its several Instinct and ment or Satisfaction the Creatures could Propenfion to several Operations ; So afford, all of them willingly and pleasant- God gave a more noble Instinct unto ly 'would concur to bestow it upon Man, Man; suitable to his reasonable Soul, an without his Care or Toil, as if they had Instinct and Impulse to please God, in such accounted it their Happiness to férve Duties of Holiness and Righteouspels,
What inore excellent than this Or- a Sympathy with fuch Ways of Integrity der? Man counting it his Happiness and Godliness, and an innate Antipathy a. and Delight to serve God, and Creatures gainst-fueh Ways as were displeasing to esteeming it their Happiness to serve him, or dishonourable to the Creature: Man, all Things runnings towards him There is a kind of Comeliness and sweet with all their Goodness, as to a com- Harmony and Proportion between fuch mon Centes; and he returning a to
Works, as the Love of God and Man, that the sovereign Power and Dominion of the Use of all for his Glory, of whom all God over all Men, may be more eminent
Things are, and Man's reasonable Being, ly held forth, and that visibly in such a fuch a Thing doch sùit and become it. Symbol and Sign. He who put Man in Again other Things, as the Hatred of God such a well furnished House, and placed. and Men, Neglect and Forgetfulness of him in a plentiful and fruitful Garden, rebim, Drunkenness and abafing Lusts of serves one. Tree,, thou shalt not eat there. that kind, do disagree, and are undecent to of, to let Adam see and know, that he is 1. O how happy was Adam, when How the sovereign Owner of all Things, and Inels and Righteousnels were not written that his Dominion over the Creaturës en Tables of Stone, but on his Heart, and their Service unto him, was not so ind when there was no Need of external much for aný nacural Prerogative of Man Perswalion, but there was an inward Im- above them, as ou of Divine Bounty and pulse, inclining him strongly, and laying Indulgence, because he had chosen a Creaa a kind of sweet Necesity upon him, to cure to himself to beautify and make hapthat which was both his. Duty to God and py. This was a standing visible Tefti. Men, and his own Dignity and Priyilege ? mony, to bring Man continually to ReThis was no Question, the very Beauty nembrance of his Sovereignty, that being of his Soul, to be not only under a Law thus far exalted above other Creatures, he proper and peculiar to himself, but to be might know himself to be under his Cre. inwardly framed and moulded to it, to be ator, and that he was infinitely above a living Law unto himself.
him ; That he migħt remember his own: But besides this inward imprinted Law Homage and Subjection to God, when of Holiness and Righteousness, which did ever he looked upon his Dominion: over without more Rules direit and determine the Creatures. And truly in other natu- him to that which is in it self good, it plea- ral Duties which an inward Principle and fed the Lord to prescribe and impose a po- Instinct drives, unto the Suitableness and fizive Law unto him, to command him Conveniency, or. Beauty of the Thing, Abftinence from a Thing neither good doth often preponderate, and might make nor evil, but indifferent, and such a Thing Man to observe them, without so much : as of it self he might have done, as well as Regard of the Will and Pleasure of the made use of any other. Creature ; there most High: But in this the Lord would: was no Difference between the Fruit was. have no other Reason of Obedience to discharged him, and the Fruit of the rest appear, but his own absolute. Will and of the Garden; there was nothing in it did Pleafure, to teach all Men to consider in require Abstinence, and nothing in him their actings, rather the Will of the either. Yet for most wife and holy Ends, Commander, chan the Goodness or Use of the Lord enjoins him to abstain from that the Thing commanded. And then for Fruit, and puts, an Ad of Restraint upon this Reason, it was enjoined to make a hum, to abridge his Liberty in that which more, exact Trial, and to take a more might prove his Obedience, and not hinder ample Proof of Adam's Obedience. Ofhis Happiness, or diminish it; because he tentimes we do Things commanded of furnished him abundantly beside. You God, but upon what Ground or Motive ? may perceive two Reasons of it: one is. Because our owa latereft lyes in shem,
becaule there is an inward Weight and Man's Obedience be pure and funple Obe. pondus of Affection pressing us to them. dience, and whether Men love Obedience The Lord commands the mutual Duties for it self alonė, or for other Reasons : between Parents and Children, between Therefore the Lord faith, Obedience is Man and Wife, between Friends, Duties better than Sacrifice, and Disobedience is of Self-preservation and Defence, and Rebellion. Suppofe in such Things as can such like ; and many are very exact and dis neither birt venør help us, God plit a ligent in performing these: But from what Reftraint upon us, though Obedience may Principle tis easy to discern, not because be of less Worth than in other more fub they are commanded of God, (not fo Atantial Things, yer Disobedience in fuch much as a Thought of that for the most eafy Matters is moft hainous, because it part) but because of an inward and natural proclaims open Rebellion against God: If inclination of Affection towards our felves it be light and easy, it is more easily obey: and our Relations, which is like an In- ed, and the more Sin and Wickedness Atinct and Impulle driving us to those disobeying : And therefore is Adam's Sin Duties. And truly we may say, 'tis the called Disobedience in a signal Manner, Goodness and Bounty of the Lord, that Rom. v. because by refysing such a small hath conjoined in most parts of command Point of Homage and Subjection, he did ed Duties, our own Interest and Advan cast off God's Power and Authority over fage, our own Inclination and Propention him, and would not acknowledge him for with his Authority, or else the Toil and his Superior. This mould teach us who Pain of them, would over ballance the believe the repairing of that Image by Je. Weight of his Authority. Now then in fus Christ, to Audy such a Respect and fuch Duties as are already imprinted on Rererence to God's hõly Will, as te do Man's Heart, and consonant to his own all Things without more asking, Why it Reason, there cannot be a clear Proof of is fo? If we once know what it is, there Obedience of God's Will the pure and is no more Question to be asked.
OF naked Nature of Obedience doth not lo Creatures we muft enquire a quare, after clearly shine forth in the Observation of a quid ; a weby, after we know what thefe, is it no great Trial of the Creatures their Willis : But Christians should have Subjection of its Will to his supream W, their Wills so fubdued unto God's, that when there are so many Reasons besides though no Profit nor Advantage were to his Will, which may incline Man's Will redound by Obedience, though it were unto it : But here, in a' Matter in it self in Things répugnant and ciofs to our lopleasant to the Senses, unto which he had clination and Humour, yet we should serve a natural Inclination, the Lord interposes and obey him, as a Testimony of our himself by a Command of Restraint, to Homage and Subjection to him ; and till toke full Probation, whether Man would we learn this, and be more abstracted from submit to his good Pleafure meerly for it our own Interests in the Ways of Obediself, or whether he would obey meerly ence, even from the Interests of Peace, because God commands : And indeed in and Comfort, and Liberty, we do not such like Duties as hare no Commendati- obey him, because he commands, but for on but from the Will and Authority of our own Sakes. It is the Practice of the Law.giver, it will appear, whether Antinomians, and contrary to true God