Treatise of the Passions and Faculties of the Soul, Chapter 36
CHAP. XXXVI. Of that part of Gods Image in the Soule, which answereth to his Power, Wisedome, Knowledge, Holines. Of Mans Dominion over other Creatures. Of his Love to Knowledge. What remainders we retaine of Originall Iustice.
THe other Properties or Attributes of God, of which Mans Soule beareth an Image & dark resemblance, are those, which according to our Apprehension seeme not so Intrinsecall and Essentiall as the former. And they are such as may be either generally collected from the Manifestation of his Works, or more particularly from his Word. These, which referre unto his Works, are his Power in Making and Ruling them; his Wisedom in Ordering and Preserving them; his Knowledge in the Contemplation of them: and of these it pleaseth him at the first to bestow some few degrees upon mans Soule.
Concerning the Attribute of Power, most certaine it is that those great parts of Gods workmanship, Creation, and Redemption, are incommunicably belonging unto him as his owne Prerogative Royall. Insomuch that it were desperate blasphemy to assume unto our selves the least resemblance of them. Yet in many other proceedings of Gods works, there is some Analogie and Resemblance in the Works of Men. For first, what are all the motions and courses of Nature, but the Ordinary works of God? All formes and intrinsecall Motive Principles are indeed but his Instruments; for by him we live, and move, and have our being. And of all other works, mans only imitate Nature: as Aristotle observes of the Works of Art, which peculiarly belong unto Man (all other Creatures being carried by that naturall instinct, which is Intrinsecally belonging to their condition, without any manner of Art or variety.) The Resemblances of Nature in the Works of Art are chiefly seene in these two Proportions: First, as Nature doth nothing in Vaine, but in all her Works aymes at some End, the Perfection, or the Ornament, or the Conservation of the Universe (for those are the three ends of Nature subordinate to the Maine, which is, the Glory of the Maker) so likewise are the works of Art all directed by the Understanding to some one of those ends; either to the perfection of Men, such are all those, which informe the Vnderstanding, and governe the life: or to his Conservation, as those directed to the furthering of his welfare, and repairing the decayes, or sheltering the weaknesses of Nature: or lastly to his Ornament, such as are those Elegancies of Art, and Curiosities of Invention, which, though not necessary to his Being, yet are speciall instruments of his delight, either Sensitive or Intellectuall.
The second Resemblance, is betweene the Manner and Progresse of their Workes: for as the Method of nature is to proceed, ab imperfectioribus ad Perfectiora, and per determinata Media ad … Finem; So Art likewise as is plaine in those which are Manuall) by certain fixed rules, which alter not, proceeds to the producing of a more perfect effect, from more tough and unformed beginnings, by the help of Instruments, appropriated to particular services. But this, because …t limits Mans dignity, as well as commends it, I for beare to speake of. Though even herein also we doe seeme to imitate God, who in his great worke of Creation did proceed both by successi… of Time, and degrees of Perfection; only it is Necessity in us which was in him his Will.
To come therefore nearer, it is observable, that in the first Act of Gods power, in the Making and Framing of the World, there was No thing here below created properly, immediatly, and totally, but the Chaos and Masse, or the Earth without forme, and voide, out of the Obedience whereof, his Power did farther educe and extract those Wonderfull, Va…ious, and Beauti▪ full Formes, which doe evidently set forth unto the Soule of Man, the Glory and Majestie of him that made them. By a small Resemblance of this manner of Working, Man also in those Workes of Art, peculiar to him from other Creatures, doth ex Potentia Obedientiall (as the Schooles call it) out of the Obedience and Subjection… V. d. T…rtul. de …. c. 26. Ambros. … l. 6. c. 6. …. O a…. 1. …. muchminem▪ &c. Aug. … Gen. ad li…. lib. 3. c 20. …. de O th…d. …. …. 2. cap 30. … his … men … … … … alta▪ De … adhuc, & quod Dimina … … … posse… … … es… Ovid Me…. …. 1. … … … … ▪ vit eum … … debuis s…b … … … …. qu… esse …. Aug. …. … 8. in … …. of any proposed Masse produce, Non per Naturam, sed per Imperium, not out of the Nature of the Subject, but by the command of Reason sundry formes of Art full of Decency and Beauty.
And for Government, I meane Subordinate, and by Derivation or Indulgence, it is manifest that all Creatures inhabiting the World with him were subdued unto Man; and, next unto the Glory of the great Maker, were ordained for his service and benefit *. And therefore, when ever wee finde any of them hurtfull and Rebellious, wee cannot but remember that the occasion thereof was our owne disloyalty; they doe but Revenge their great Masters wrong, and, out of a Faithfull care and jealousie to Preserve his Honour, Renounce their Fidelity and Obedience to a Traitom *. And indeed how can we looke to have our Dominion intire over Beasts and inferiour Creatures, when by continuall Enormities we make our selves as one of them? page missing Continued by the Generall Providence of God, whereby hee is pleased to preserve things in that course of Subordination wherein first hee made them, and like a gracious Prince, to continue unto Man the use of his Creatures, even then when hee is a prisoner unto his Justice. Renewed, by the Promise and Grant made againe unto Noah. And there is a Double Promise under which wee may enjoy the Creatures, the one a Morall Promise made unto Industry, as, The Diligent hand maketh Rich; and, hee that Ploweth his Land, shall have Plenty of Corne: the other an Evangelicall Promise made unto Piety, and Faith in Christ, whereby is given unto Christian men both a freer use of the Creatures than the Iews had, and a purer use than the wicked have. For, unto the Cleane all things are Cleane.
And this Grant of God doth sometimes shew it selfe extraordinarily, as in the Obedience of the Crowes to Eliah, the Viper to Paul, the Lyons to Daniel, the Whale to Ionah, the Fire to the three Children, and the trembling and feare of wilde Beasts towardsEus…b. lib. 8. c. 7. Ignis Polycarpum n…u …. Eus…b. l. …. c. 14. many of the Martyrs: Alwayes Ordinarily, in ordering and dispensing the course of Nature so, as that Humane Society may be preserved, both by power in subduing the Creatures which hee must use, and by wisedome in escaping the Creatures which hee doth feare.
Now for the second Attribute, *Gen 1. v. …lt. Eccles. 7. 30.Wisedome, there is also a remainder of the Image thereofCol. 3. 10. in Man: for albeit, the fall and corruptionGen 2. 19. 23. *Ioh. 1. 5.of Nature hath darkned his eyes, so that hee is enclined to worke Confusedly, or toEph. 4. 17. 18. Rom. 3 13▪walk as in a Maze, without Method or OrderCol. 1. 21. (as in a Storme the Guide of a VessellProv. 22. 15. is oftentimes to seek of his Art, and forced to yeeld to the windes and waves) yet certaine it is that in the minde of Man there still remaines a Pilot, or Light of Nature; many Principles of Practicall prudence, whereby (though for their faintings a man do's often miscarry and walke awry) the course of our Actions may be directed with successe and issue unto Civill and Honest ends. And this is evident, not only by the continuall practise of Grave and Wise men, in all States, Times, and Nations; but also by those sundry learned and judicious Precepts, which Historians, Politicians, and Philosophers have by their naturall Reason and Observation framed for the compassing of a Mans just ends, and also for Prevention and disappointment of such inconveniences as may hinder them.
Lastly, for the Attribute of Knowledge, It was doubtlesse after a most eminent manner at first infused into the Heart of Man, when hee was able by Intuition of the Creatures to give unto them all Names, according to their severall Properties and Natures; and in them to shew himselfe, as well a Philosopher, as a Lord. He… filled them, sayth Siracides, with the Knowledge of Vnderstanding. And herein, if wee will beleeve Aristotle, the Soule is most neerely like unto God, whose infinite Delight is the Eternall Knowledge and Contemplation of himselfe, and his Works. Hereby, saith hee, the Soule of man is made most Beloved of God,Ethic. l. 10 and his minde, which is Allied unto God, is it selfe Divine, and, of all other parts of Man, most Divine. And this made the Serpent use that Insinuation only, as most likely to prevaile, for compassing that Cursed and miserable project of Mans ruine. By meanes of which Fall, though Man blinded his understanding, and …obd himselfe of this, as of all other blessed habits, I meane of those excellent Degrees thereof, which he then enjoyed: yet still the Desire remaines Vast and impatient, and the pursuit so violent, that it proves often praejudiciall to the estate both of the Body and Minde. So that it is as true now, as eyer, that Man is by Nature a Curious and inquiring Creature, of an Active and restlesse Spirit, which is never quiet, except in Motion, winding it selfe into all the Pathes of Nature; and continually traversing the World of Knowledge. There are two maine Desires naturally stamped in each Creature; a Desire of Perfecting, and a Desire of Perpetuating himselfe. Of these Aristotle attributeth in the highest degree, the latter unto each living Creature, when he saith, that of all the works of living Creatures, the most naturall is to Generate the like: and hisLib. 2. de Anim. c. 4. Reason is foreign. Because hereby that Immortality (the Principall end (as hee there supposeth) of all naturall Agents) which in their owne Individuals they cannot obtaine, they procure by deriving their Nature unto a continued off-spring and succession. But (though in regard of life it hold true of all) Man notwithstanding is to be exempted from the universality of this Assertion. And of himselfe that other desire of Perfection, which is principally the desire of Knowledge (for that is one of the principall advancements of the Soule) should not only in a Positive sense, as Aristotle hath determined in the Entrance to his Metaphysicks, but in a Superlative degree be verified, that He is by nature desirous of Knowledge. This being the Principall thing (to use Aristotle his owne reason) whereby Man doth▪ foreign, Partake of Divinity, as I observed before out of Aristotle himselfe. And the reason of the difference betweene Man and other Creatures in this particular is: First, Because Man hath not such necessary use of that former desire, as others have, in regard of his owne Immortality, which takes away the Necessity of Propagation to sustaine his Nature. And secondly, because Knowledge, the Perfection of the Soule, is to Man (as I may so speake) a kinde of generation, being of sufficiencie to exempt the Person, endued therewith, from all injurie of Time, and making him to survive and out-live his owne Mortality. So that when the Body hath surrendred unto each Region of the World those Elements and Principles, whereof it was compos'd, and hath not so much as Dust and Cinders left to testifie that Being, which once it had, then doth the Name lie wrapped in the Monuments of Knowledge, beyond the reach of Fate and Corruption.
The Attributes of God, which are manifested more especially in his Word, though sundry, yet (as farre forth as they had ever any Image in Man) may be comprized in this more Generall one of Holinesse. Whereby I understand that Absolute and Infinite Goodnesse of his Nature, which is in him most Perfect, Pure, and Eternall. Of which, though Man according to that measure, as it was unto him communicated, was in his great Fall utterly rob'd and spoyl'd, as not being able in any thing to resemble it, or to retaine any the least Prints of those Pure and Divine Impressions of Originall Righteousnesse▪ yet still there remaines, even in depraved and Polluted Nature fome shadowes thereof: There is stil the Opus Operatum in many Actions of Mortality, though the Obliquity of the Heart, and Ignorance of the true end, whether it should be directed, take away the Goodnesse and the Sanctity thereof. The top and highest pitch of Nature toucheth the hemme and lowest of Grace. We have in us the Testimonies, though not the Goodnesse of our first estate; the Ruines of a Temple to be lamented, though not the holy Places thereof to be Inhabited. It is true indeed those great endowments of the most severe and illightned Heathen, were indeed but glorious miseries and withered Vertues, in that they proceeded from a depraved Nature, and aymed at sinister and false ends: yet withall both the corruption of them proves their praecedent losse (which also the Heathen themselves espied in their distinction of Ages into Golden and Iron times:) And likewise the pursuit and practice of them (though weak, imperfect, corrupt) imply manifestly that there was much more an Originall Aspiring of Nature in her perfection to be like her Maker in an absolute and universall Purity. Now in this Rectitude and Perfect Regularity of the Soule in this divine Habit of Originall Justice did man most eminently beare the Image and Signature of God on him. And therefore notwithstanding we continue still Immortall, Spirituall, Reasonable▪ yet we are said to have defaced that Image in us by our hereditary Pollution. And hee alwayes recovereth most thereof, who in the greatest measure repaireth the ruines, and vindicateth the Lapses of his decayed estate, unto that prime Originall Purity, wherein he was Created.
These are the Dignities of the Soule considered wholy in it selfe. In all which it farre surmounts the greatest perfections, which the Body or any Faculty thereof are endowed withall▪ And yet such is the preposterous and unnaturall basenesse of many men, that they are content to make their Soules vassals to their owne Servant. How do they force their Understandings, which in their owne worthiest objects, those deepe and Divine Contemplations, are as drowzie as Endymion, to spend and waste themselves in proud, luxurious, vanishing Inventions? How doe they enthrall that Supreame and Architectonicall Power in Mans little World, his Will, to the Tyrannie of slavish appetite, and sensuall desires? as if they served here but as Cookes to dresse their owne Bodies for the Wormes? Strange is it that Man, conscious to himselfe of Immortality and of an Heroicall and Heavenly complexion, that hath received such immediate Impressions of God, and is the very Modell of all Natures Perfections, should so much degrade himselfe, as to doat only on that part, which is the vassall and slave of Death. If there were no other mischife which sinne did the Soule but to debase it, even that were argument sufficient for noble spirits to have it in detestation. For man being in honour, and which understandeth not, is like the beasts that perish.