A Treatise of Original Sin, Part 3 · Chapter 6

A Treatise of Original Sin · Part 3 · Chapter 6

p. 348CHAP. VI.

The Sinfullneſſe of the Imaginative Power of the Soul.

SECT. I.

This Text explained and vindicated againſt D. J. Taylor, Grotius, the Papiſts and Socinians.

GEN. 6. 5.

And God ſaw that every imagination of the thoughts of mans heart was only evil, and that continually.

WE have at large diſcovered the univerſal pollution of the Affections, which we have by nature, and handled them in this order (though the Doctrine about the ſinfulneſſe of the Imaginative power ſhould have preceded) becauſe they have ſuch an immediate connexion with the will, belonging to the appetitive part of a man.

The next ſeat of original ſinne in man I ſhall conſider of, is the Fancy, which we ſhall find to be inſtrumental to great iniquities, becauſe in it ſelf it is polluted ſinfully. To which truth this Text will give in a full and pregnant teſtimony.

To open which you muſt underſtand, that we have here related the Cauſe of that univerſal and dreadfull judgement which God brought upon the whole world; The cauſe was that univerſal and deſperate wickedneſſe, whereby all fleſh had corrupted their wayes; The long-ſuffering of God would bear no longer, eſpecially they being ſo often admoniſhed by Noah the preacher of righteouſneſſe: Thus the general actual impieties every where abounding on the face of the earth, is the proxim and immediate cauſe of drowning of the world.

Secondly, We have the remote and mediate cauſe, which is internal, and that is, the univerſal ſinfulneſſe of every mans heart by nature, which is alwayes emptying it ſelf into ſinfull thoughts and luſts, ſo that it is never quiet, or like a fountain ſealed up, but diffuſing it ſelf into poiſonous ſtreams; There are always ſparks flying out of this furnace.

Now this natural pollution is deſcribed in the moſt emphatical manner that can be.

There are ſome who complain, that we are too tragical in explaining the nature of original ſinne, that we aggravate it too much; but if we conſider the ſcope of the holy Ghoſt in this place, we will eaſily be perſwaded that none can ſay enough in this particular. For

p. 3491. Here is the heart ſaid to be evil, that which is the very life of man, and is the fountain of all actions and motions; Not the eyes or the tongue, but the heart, which is the whole of man, which implieth alſo, that he ſinneth not by example and outward temptation only, but from an inward principle.

2. In this heart that is ſaid to be evil, which we would think is not capable of ſinne, at leaſt of very little, the thoughts, not onelyonly the affections, or the will, the appetitive parts of the ſoul, but the ſublime and apprehenſive.

3. He doth not only ſay the thoughts, but the imagination, the very firſt riſing and framing of them: It is a Metaphor from the Potter who doth frame his veſſels upon a wheel in what ſhape he pleaſeth: Thus the heart of man is continually ſhaping and effigiating ſome thoughts or other: Now theſe are not onelyonly ſinfull when formed, and it may be conſented unto, but the very firſt faſhioning of them, even as they riſe immediately from the heart are ſinfull: If we explain it as others do, who obſerve this word ſignifieth to frame a thing with curious art and induſtry, then it aggravateth likewiſe, informing of us, that thoſe thoughts which are poliſhed by us in the moſt accurate manner they are altogether evil.

4. Here is the Vniverſality, Every Imagination; In thoſe millions and millions of thoughts which ariſe in a man, like the motes in the air, there is not one good thought, all and every imagination.

5. Here is not onelyonly the extenſion of this ſinne to every thought, but the intention likewiſe, It is onelyonly evil, there is no good at all in it; Godly men in their beſt actions have ſome ſinfulneſſe adhering to them; There is ſome water in their beſt wine, but here is all droſſe and no gold at all, only evil.

Laſtly, Here is the Aggravation of it from the perpetuity; It is thus only evil, and that continually; Thus the holy Ghoſt, which is truth it ſelf repreſents our Blackmore natures to humble and debaſe man, as alſo to juſtifie God under any effects of his wrath and vengeance that he may bring upon us; How wretched then are the attempts of ſome Writers, who lay out the utmoſt of their power and wit, to make this ſinne nothing at all, (as Doctor Taylor, and as Papiſts) or to have very little guilt in it? If you ſay, This Text ſpeaketh of actual ſinnes, of evil imaginations, I grant it, but as flowing from original pollution, it ſpeaketh of bitter fruit, but as flowing from that bitter root within; And … the Scripture uſe to ſpeak of this ſinne commonly, as putting it ſelf … immediate evil motions; becauſe though original ſinne be not peccatum … yet it is peccatum actuoſum (as hath been ſaid;) It is an acting, and an active ſinne, though not actual. Pererius would evade this Text by having it to be an hyperbole, or elſe to be true only of ſome particular wicked men, the Gyants in thoſe dayes; As for the hyperbole, which both Papiſts and Socinians ſo often flie unto, when the Scripture doth intend to exagerate this ſinne, we ſhall eaſily in time convince of the falſhood and vanity of ſuch an exception.

And as for the ſecond particular, we will readily grant, That the actual impiety of all men generally was exceedingly heightned, ſo that this gave the occaſion to mention that internal corruption which is upon all mankind, but yet we muſt neceſſarily ſay, that beſides thoſe actual impieties, original ſinne is alſo aimed at as being the cauſe of them; for the ſcope of Moſes is to give an univerſal cauſe of that univerſal judgement; ſeeing therefore the deluge drowned Infants as well as grown perſons, and they could not be guilty of actual impieties, it remaineth that the native pollution they were born in, was the cauſe of their deſtruction; and indeed original ſinne did greatly aggravate thoſe actual wickedneſſes, for hereby was demonſtrated the incurableneſs of their natures; No patience, no mercy would do them any good; for they are not only evil, but their hearts the fountain of all was evil likewiſe, and then how could grapes ever grow from ſuch thorns? Neither may we limit it, (as ſome would) to particular great p. 350ſinners, who then lived, becauſe Chap. 8. 21. we have the ſame ſentence in effect repeated, when yet the wicked men of the world were deſtroyed, when thoſe eight perſons onelyonly were alive and preſerved, God giveth this character of mans nature. Beſides, it is ſpoken indefinitely, the imagination of mans heart, not of thoſe men, or of ſuch particular men.

Why this very reaſon ſhould be uſed, Gen. 8. 21. that God would not deſtroy the world any more, which is in this Text brought for the deſtruction of it, is to be ſhewed when we come to treat of the effects of original ſinne.

In the mean time, Let us conſider what a late Writer (Doctor Jer. Taylor of Repent. Chap. 6.) who uſeth to ſharpen his weapons at the Philiſtims forges, the Papiſts, and commonly the worſt of them, as alſo the Socinians, with whom we reckon Grotius, from theſe (I ſay) he delivereth his poiſonous aſſertions:

Firſt, It is pretended, That the Scripture maketh this their own fault, and not Adam's becauſe verſ. 12. it is ſaid, All fleſh had corrupted his way upon the earth. But

This is very feeble and weak, for it is willingly acknowledged, that the increaſe of actual wickedneſs was the immediate and proxime cauſe of this general judgement, had not their iniquities in that age riſen higher, and cried louder for vengeance then ordinarily ſinne did, we may conceive God would not have proceeded to ſuch an unheard of, and extraordinary judgement: Therefore verſ. 5. it is ſaid, God ſaw the wickedneſſe of man was great in the earth; The Hebrew word comprehends both the greatneſs in quantity, it was exceedingly multiplied as alſo in quality; They were enormous ſinnes, all this the Text is clear for, but this is not all; The Text goeth higher, to aggravate theſe impieties from the fountain, which is a corrupt nature, even as David, Pſal. 51. doth heighten his actual wickedneſs from the ſinfull nature he was born in; Therefore both actual ſins, as the fruit and original ſinne as the root, is here made the cauſe of that univerſal judgement.

The ſecond Exception, to which the third may be adjoyned, is, That this corruption is ſuppoſed by thoſe who hold it to be natural and unavoidable, and therefore God could no more puniſh mankind for that, then for ſleeping or being hungry; Be… … by were eight perſons excepted, when all were alike, Is not this a reſpect of …

Anſwer this, Here is either groſſe ignorance, or elſe a wilfull miſtake about the word natural and unavoidable: We grant it to be natural and unavoidable in ſome ſenſe, but not in that which he taketh it, as if it were natural like ſleep or hunger, which are not culpable, or have any guilt in them; But of this largely in its time, becauſe the Adverſaries do uſually in an odious manner repreſent this inevitableneſſe of ſinning unto their Reader, though we ſay voluntarily contracted at firſt, and ſeem much to triumph in it.

As for the other addition [Eight perſons were excepted] It is anſwered, That thoſe who were godly then, and eſcaped that judgement, they were delivered from the dominion and guilt of this original ſinne, and therefore it being pardoned to them, though the remnants in ſome meaſure continued in them, they were not involved in this judgement.

Laſtly, What ignorance is manifeſted in ſaying, [It muſt be reſpect of perſons] If God amongſt thoſe that were equally guilty ſpared ſome, and rejected others; For he may learn out of Aquinas and his followers, That reſpect of perſons cannot be in matters of liberality and munificence, for where that is, there is ſome juſtice and debt ſuppoſed. Now if God had not ſaved any one man, more then any apoſtate Angel, I ſuppoſe he would not have charged God with in juſtice.

Thirdly, It is queſtioned, If it were the natural corruption God complained of, p. 351Why did he it but thus, as if it were a new thing?

It is anſwered, The though original corruption was in all mankind, as ſoon as ever the Image of God was loſt, and therefore Seth is ſaid to beget his ſonne after his own likeneſs ſinfull and mortal, yet becauſe it did not break out into thoſe violent torrents of iniquity before, as it did at this time; Hence it was that God did more ſeverely take notice of it, as putting it ſelf forth in ſuch bitter effects.

Fourthly, It is objected, That Noah the Preacher of righteouſneſſe was ſent to draw the world off from that which was likely to deſtroy it, but no man can think, he would dehort them from being guilty of original ſinne.

To this we alſo anſwer, That as for being guilty of original ſinne in our birth, and how that can be our ſinne, then, when we were not capable of a precept, I have at large treated of it, and ſo ſhall not actum ager… as alſo how farre original ſinne is to be repented of; OnelyOnly to the preſent Objection we ſay, That though the Miniſtry be not to hinder us from being born in ſinne, yet it is to be inſtrumental in working our Regeneration (which great gift of God thoſe that deny original ſinne muſt alſo neceſſarily deny) which is a ſubduing and mortifying of original ſinne in ſome degree, and is a renovation of all thoſe parts which original ſinne had corrupted; For Regeneration (John 3.) is proved neceſſary from the ſuppoſition of original ſinne, Whatſoever is born of the fleſh is fleſh.

The Text then thus vindicated from corrupt gloſſes, for the imagination and devices of many men, though learned, have been very evil, and that continually in the interpretation of it; I ſhall only adde this, That although by the imagination of the thoughts be chiefly meant the working of the mind, and the underſtanding, yet becauſe the imaginative power or phantaſie in a man, is immediately ſubſervient to the underſtanding in its operations, and is therefore called ratio imperfecta, imperfect reaſon, and Cogitativa facultas, the cogitative faculty in the ſoul, I ſhall therefore treat of it only from this verſe, for the original pollution of the underſtanding hath been abundantly diſcovered. From the Text then obſerve,

That that power of the ſoul, whereby we imagine or phanſie any thing, is univerſally corrupted. It imagineth only evil, and that continually; we have ſinfull fancies as well as ſinfull affections.

SECT. II.

Of the Nature of the Imagination in a man.

BEfore we inſiſt on the particular pollutions thereof, let us briefly take notice of the Nature of this Imagination in man. And

Firſt, It is taken two wayes; For either by imagination we mean the power it ſelf, whereby we do imagine, or the acting thereof, even as the word Wib is ſometimes taken for the power, and ſometimes for the act, ſo is fancy and imagination.

Secondly, Conſider, That Philoſophers do affirm, that beſides the rational and immaterial faculties of the ſoul, as alſo beſides the external ſenſes, there are internal material ſenſes, about the number whereof they greatly diſſent; Some make five, The Common Senſe, the Phanſie, the Imaginative Power the Eſtimative, and the Memory; Others there; Others four; Some but one; only it may ſeem many, becauſe of the ſeveral manners of operation; It is not worth the p. 352while to conteſt herein; it is enough to know that there is in man ſuch a power, whereby he doth imagine and fancy things, witneſs thoſe dreams which uſually riſe in our ſleep: The uſe of this imagination is to preſerve the ſpecies ſuggeſted to order them, and judge of them, and thereby is neceſſary to our underſtanding, according to that Rule, Oportet intelligentem phantaſmata ſpeculari; And certainly, The power of God is admirably ſeen in this imaginative faculty, whether in men or beaſts; For how do birds come ſo artificially to make their neſts, and the Ants and Bees to be ſuch admirable provident, creatures in their kind, but from that natural inſtinct in them, whereby their phanſies are determined to ſuch things? So it is from this imagination that the Sheep is afraid of a Wolf, though it never ſaw one before; eſpecially in man his imagination being perfect, there are many admirable things about the nature of it, which, when learned men have ſaid all they can, they muſt confeſs their ignorance of; onelyonly you muſt know, that as the affections are very potent in a man, to turn him this way or that way, ſo alſo is the imagination and fancy of a man; Inſomuch that it is a great happineſs to have a ſanctified fancy, that is commonly in men, the womb wherein much iniquity is conceived. It is greatly diſputed in Philoſophy, What the power and ſtrength of imagination is. Some have gone ſo farre as to attribute all miracles, whether Divine or Diabolical to the ſtrength of imagination: Yea Abilardus his poſition was, That fides was eſtimatio, Faith was nothing but a ſtrong fancy, but theſe are abſurd; OnelyOnly it is granted, that ſome ſtrong impreſſions it may make on the party himſelf, as alſo on the fruit of the womb in conception: As for Jacob's art of laying parti-coloured ſticks before ſheep, when they came to be watered, that in the time of gendring they might bring ſuch coloured lambs, though imagination might be ſomething conducible thereunto, yet rather aſcribe this (with ſome learned men) to a miracle, and the peculiar bleſſing and power of God towards Jacob. But I ſhall not hold you any longer here, let us proceed to the diſcovery of the natural ſinfulneſs thereof.

SECT. III.

The Natural Sinfulneſſe of the Imagination appeares, in making Idols, daily Supports, and vain Conceits, whereby it pleaſeth it ſelf.

FIrſt, The metaphorical expreſſion in the Text doth fully declare it; For as the Potter doth make veſſels upon the wheel daily, or as ſome explain it, as the Artificer doth of his wood and other materials make Idols, which he worſhippeth as gods, though they be vanities; Thus the imagination of man doth daily fabricate ſuch fancies and Idols to it ſelf, making gods of them, and putting confidence therein; And if you obſerve what riſeth daily in the heart of a man devoid of grace, you ſhall find, That it is a continual Idol-maker, it maketh daily puppets and vain conceits, whereby it pleaſeth it ſelf, and accounteth it ſelf happy therein. Thus we ſee what ſhops (as it were) our hearts are; The imagination having that ſinfull artifice, as to make and erect Idols all the day long; Even as children naturally delight to make babies, and then to play with them, ſo do all men by nature; How many vain Idols do the ambitious men, the unclean men of the world daily build up in their fancies? Hence it is that the glorious things, the pleaſant things they pleaſe themſelves with, are more in the imagination then in any real poſſeſſion, as is more to be dilated upon: In the mean while let us ſadly mourn under this horrible corruption of the imaginative part of a man, that it ſhould be daily making new gods, continually erecting Idols, in which we are apt to put p. 353our confidence: Lapide on the 8^th Chapter, and Verſe 21. (where we have the like expreſſion and metaphor,) doth offer ntollerable' violence to the ſacred Text; for whereas it ſaith, The imagination is only ſet to evil, he would make two ſhops (as it were) wherein this imagination doth work, a ſhop of ſinne, wherein it only fabricateth evil; and a ſhop of vertue, wherein it imagineth good things; but what can be directly to confront a Text, and to put the lie upon it, if this be not? Let us then be willing to be found out in all this evil; Let us acknowledge, that our imagination doth continually ſet up vanities, Idols; we make to our ſelves gods, and ſo leave the only true God.

We have made ſome entrance already upon the diſcovery of that wound and deadly blow the imaginative power of man hath received by original ſinne; and wonder not if in the managing of this point, we often mention thoughts, diſcourſe, invention and apprehenſions, attributing theſe to the Imagination; for although the underſtanding be properly the power of the ſoul, from whence theſe operations do proceed; yet becauſe (as you have heard) the imaginative faculty is ſo near to the inteliectual, that in all is operations it hath ſome dependance on it, ſo that it is hard to know or perceive when ſome internal parts of the ſoul are the operations of the fancy, or of the mind; Though indeed ſometimes reaſon doth correct our imaginations, even as they do ſenſe: Yea Divines and Philoſophers do commonly attribute ſome kind of opinion, and judgement, yea imperfect diſcourſe unto it; and this difference is given between the common internal ſenſe and the imagination: The common ſenſe doth receive the ſimple impreſſions of things, as of a ſtone, of bread, as the wax receiving the impreſſion of a ſeal, not the ſeal it ſelf, but the image of it; Thus doth the common ſenſe receive the ſpecies of things, and retaineth them; But the fancy doth go higher, it doth compound theſe ſingle ſpecies together, witneſs thoſe many dreames, and alſo Chimeraes which many do Imagine, that never had any exiſtence in the world; Therefore by this office it hath, we ſee how near it is to the underſtanding; yea Suidas ſaith, That Ariſtotle calleth it foreign (viz.) foreign, becauſe it hath in it, foreign, and foreign, becauſe it is with formes and ſpecies that it doth apprehend things, and therefore ſaith Suidas, it is called foreign quaſi foreign, becauſe it doth foreign, make thoſe forms and appearances to conſiſt: however this be, we may conclude, becauſe of the immediate ſubſerviency to the underſtanding and conjunction with it, we may without any abſurdity ſay, The thoughts, the opinion, the judgement thereof: And ſo I proceed to the further manifeſtation of its pollution.

SECT. IV.

In reſpect of its Defect from that end and uſe which God did intend in the Creation of man, by making him with this Imaginative Power.

SEcondly, In reſpect of its defect from that end and uſe, which God did intend in the Creation of man by making him with this imaginative power. We muſt readily yeeld, that as God did ſhew his wonderfull wiſdome and power in making of man, which the Scripture often obſerveth, comparing the workmanſhip of our body, to the curious needle work of ſome ſkilfull woman, Pſal. 139. 15. ſo all theſe powers and parts of the ſoul were made for ſingular and admirable uſe, and therefore the imagination as well as the reſt; yea we are to know, that in all thoſe viſions and dreames by which God did appear to the Prophets and others, it was by exciting and working upon their imagination; ſo that God hath exceedingly honoured that part of the ſoul in this way. The p. 354uſe of this imaginative power, is two-fold, as of the other ſenſes; The one proxime and immediate, which is to performe their operations for which they were given to men; The other remote and more general, which is to be inſtrumental to the ſalvation of the ſoul, and alſo to the glorifying of God; For by the imagination we are to glorifie God, as well as by other parts of ſoul and body; The former end of the imagination, I may call naturall; The later, morall; I ſhall not ſpeak of the former, becauſe whatſoever defect is now upon the fancy in that way, not being able to do its office, as at firſt Creation, it is meerly penall, a puniſhment, and not ſo much our ſinne; Thus, that men are ſubject to madneſs in their fancy, that the imagination by any diſtemper in the organ, where it is fixed, may be wholly perverted, as we ſee in ſeavers, and in phrenſies, and ſometimes in dying men; This is not ſo much a ſinne in the fancy, as a puniſhment, even as death is inflicted upon us, becauſe of Adam's tranſgreſſion. It is true, that Adam, though created with full and perfect knowledge in naturals and ſupernaturals that was neceſſarily required to his bleſſedneſs, yet as Suarez well determineth, (De Creatione homines lib. 3. cap. 9) in the uſe of his knowledge he had recourſe to phantaſmes in the imagination, becauſe that is a natural way to the ſoul, while joyned to the body, only in that ſtate, as the organ was not ſubject to any bodily diſtempers, ſo neither could his imagination any way erre; but the ſinne of Adam hath not onelyonly brought on that part an obnoxiouſneſs to many bodily diſtempers, but filled it alſo with ſinnefulneſs, which is eminently ſeen in its aberration from that two-fold main end it was at firſt beſtowed on us for: The one whereof is, the ſalvation of our ſouls; for if the ſence of hearing the Word of of God, and of ſeeing the wonderfull works which God hath wrought, be ſo greatly inſtrumental to our ſanctification, why ſhould not the imagination much more? but who may not complain what an impediment and hinderance his fancy is to his ſouls good, it imagines evil and vanity, it is wholly pleaſed with empty and vain things, neglecting the true ſolid good, ſo that there is no man that is acquainted with the frame of his ſoul, but may groane under the ſinful unrulineſs of his imagination, eſpecially (as is to be ſhewed) in holy and religious approaches to God; When all the powers ſhould be united in one way, then what ſwarmes of roaring imaginations? What importunate and impertinent fancies are ready to fill thy ſoul, as flies ſometimes did Egypt? Was it thus in the ſtate of Creation? Did God create us with ſuch fickle confuſed and erratique imaginations? how greatly would it diſhonour God to affirm ſo? Affect thy heart therefore greatly with this, to think that that which was ſo exceedingly conducible to thy ſouls happineſs, is now ſuch an impediment and enemy thereunto. It is a corrupt licentious opinion, which Speranza (though a Papiſt) attributeth to ſeveral famous Schoolmen, viz. That a man is not bound to repell an evil thought, if there be not danger of conſent to it, but may ſuffer it to be in his mind, as ſome natural thing, even with advertency that it is there: but this is juſtly called by the foreſaid Author, (Spiranza ſcrip. ſel. dig. de cong. punct. 11.) Offendiculum animarum, an opinion that is a ſtumbling block and ſcandal to ſouls, neither may our ſinfull imaginations greatly humble us, if this were true. And as for the other end, which is to glorifie God; Wherein hath God been more diſhonoured then by the imaginations of men? Whence hath that Idolatry filled the whole world? How come ſuperſtitious magical divinations but by the ſinne of imagination? Theſe phantaſmata on foreign, in the brain make theſe Idols which men fall down and worſhip, ſo that they may well have the ſame name. The Apoſtle Rom. 1. ſpeaking of the Heathens, and that in their high profeſſion of wiſdome, yet ſaith, They became vain in their imaginations, and why ſo? becauſe of their Idolatry, turning the glory of God into birds, and beaſts, inſomuch that the ſinnefulneſs of the imagination p. 355of man hath cauſed all the Idolatry of the world; They have not gone to God as revealing himſelf in the Word by faith, but according to their natural light, by carnal and groſs imaginations; whereas therefore Images were brought into the Church at firſt, that they might be (as Gregory ſaid) ignorant mens Books; the truth is, they did teach, and confirme in erronious imaginations, for from ſuch pictures do ignorant people ſtill conceive of God, as an old man, and of the Holy Ghoſt as a Dove, they imagining ſuch things, as theſe Images do repreſent. The imagination then of man doth ariſe unto an high degree of impiety, when it will fancy or conceive of God without the guide of the Scripture; if ſo be the underſtanding cannot comprehend this infinite Eſſence, how much leſs can our imagination? if he ſaid Quinquid de Deo dici poteſt, eo ipſo eſt indignum, quia dici poteſt; and, Tunc Deum digne eſtimamus, cum ineſtimabil indicimus: If I ſay he be thus above the higheſt contemplations of our minds, no wonder if he infinitely tranſcend our imaginations. It is an evaſion that ſome Papiſt hath, (as I have read, though I cannot remember where for the preſent) when preſſed with this Argument, that it is a great diſhonour to God, and full of reproach to his Majeſty, to repreſent him under ſuch external formes and ſhapes, he would (I ſay) evade by inſlancing in the imagination, as a natural faculty in the ſoul; The underſtanding cannot apprehend of God, but by the imagination, and the imagination doth neceſſarily receive Images and repreſenteth ſpecies about God; otherwiſe we cannot at all think of him, and yet this is no Idolatry. But

Firſt it may be anſwered, Theſe formes and repreſentations in the fancy, when we think of God, ariſe from the natural conſtitution of man, ſo that it cannot be avoided; It doth ariſe from our finite and corporeal nature, whereby nothing can come into the underſtanding before it hath been in the ſenſe and the imagination, but their Images and Idols are external groſs and voluntarily ſet up to worſhip God by. And

Again, Howſoever ſuch ſhapes and formes may come into the imagination of man about God, yet it's the duty of the underſtanding to expel them, and to conceive of God without any corporeal forme, as a Spirit of infinite Majeſly, and therefore the imagination muſt not guide the underſtanding, but the underſtanding lead the imagination, that ſo we may not have the leaſt thought about God, but what becometh his glorious being: but of this more in a particular by it ſelf, becauſe of its gret concernement. Thus we ſee how the imagination is wonderfully defective from its main end, both in reference to Gods glory, and mans own ſalvation and happineſs.

SECT. V.

The Pellution of the Imagination is manifeſt by the Reſtleſneſs of it.

THirdly, The imaginative power of man is greatly polluted, In the reſtleſneſs of it, in the perpetual conſtant workings thereof; inſomuch that thereby the ſinfulneſs of it is continual, as the eie is alwayes twinkling: Is there a moment, wherein thy fancy is not buſied about ſome object or other? And whereas other parts of the ſoul are ſubject to ſinne, while we are awake only; The will, the mind, they only ſinne at that time, this fancy is many times very ſinful in the night time; how many polluted and wicked dreames do men fall into at ſuch a time, at which they tremble and abhorre themſelves when awakened? Thus though all ſleep, yet ſinne doth not, but liveth and acteth in the imagination: p. 356But of the ſinfulneſs of dreames by the corrupt imagination, more afterwards: Only for the preſent let us humble our ſelves under the perpetual and inceſſant motion of our ſinful fancy, there being no hour or moment wherein we are free from the corrupt ſtirrings thereof: If there could be a breathing time or a reſpite from ſinne, this would at leaſt leſſen the damnable guilt thereof, but to be daily minting and faſhioning corrupt imaginations without any intermiſſion; how heavily ſhould it preſſe us down, and make us to judge our ſelves worſe then beaſts, yea equal to the apoſtate Angels in perpetuity of ſinning? For whereas it is ſaid, that in this particular mans wickedneſs is not ſo great as the Devils, becauſe the Devils ſinne continually, they neither ſlumber or ſleep, as God who keepeth Iſrael doth not; ſo neither they who oppoſe Iſrael; The Devil doth vent his enmity, and never hath any ſtop therein by any natural impediment. Now whereas in man by reaſon of ſleep, there is to be a natural intermiſſion and interruption of evil, the imagination being corrupted, doth thereby keep the fire of ſinne, like that of hell from going out; Cry out then unto God, becauſe of this daily oppreſſion that is upon thy ſoul; yea how happy would it be if thou couldſt judge it to be an oppreſſion, and a ſlavery? but theſe ſinful imaginations are matter of delight and titillation to thee, thou art pleaſed and raviſhed (as it were) with them all the day long.

SECT. VI.

The Univerſallity, Multitude, and Diſorder of them.

FOurthly, As the perpetual ſinful actings of them may humble us, ſo the univerſallity and multitude of them: They do extend themſelves to ens and non ens, to every thing, and to nothing; Inſomuch that the multitude of thy imaginations do even overwhelm thee, for this being the difference between the external ſenſes and the imagination, that the outward ſenſes, they are never moved or excited, but by the preſent objects; The imagination, that is conſtantly working about abſent objects; hence it is that your fancyes they are many times roving and wandring about thoſe objects that are many hundred miles diſtant from thee; as God complained of the people of Iſrael, That they drew nigh with their lips, but their heart was afarre off; They ſhewed much love, but their heart went after their covetouſneſs, Ezek. 33. 31. Thus it is with us continually, when we pray, when we hear, our imaginations are running many miles off; They are like Cain, vagabonds, and have no ſetled abode; which brings in the next inſtance of their ſinfulneſs.

SECT. VII.

Their roving and wandring up and down without any fixed way.

FIfthly, Their roving and wandring up and down without any fixed and ſetled way; They fly up and down, and frisk here and there; ſo that although they were a multitude, yet if in a ſetled ordered way, ther might be ſome ſpiritual advantage made of them; As a great Army, if well marſhalled, may be uſefull, but now here is nothing but confuſion and diſorders in thy imagination; ſo that ſometimes many fancyes come into thy head at the ſame time; that thy head p. 357and heart is all in uproar, which breedeth another particular of ſinfulneſs, and that is, The hurry and continuall noiſe that a man hath daily within him, as if a ſwarme of Bees were in his ſoul; Chriſt told Martha, She was troubled about many things, but one thing was neceſſary, Luk. 10. 41; The word ſignifieth, ſhe was in a crowd (as it were) There was a great noiſe within her, as men make in a market, or ſome common meeting; As thoſe in a Mill have ſuch a noiſe within that they cannot hear any ſpeaking to them without: Thus it is here, the imagination fils thy ſoul with cumberſome thoughts, with confuſed noiſes, ſo that thou canſt ſeldome make quiet and calme approaches unto God in any holy duty; and if ſo be the ground tilled and dreſſed, doth bring forth ſuch bryars and thornes, is it any wonder that the wilderneſs doth? If in a godly man, there be nothing ſo much annoyeth him, which is ſo conſtant a burden and complaint to him, as theſe tumul…ouns imaginations, theſe roving fancyes, flying up and down like ſo many feathers in a ſtormy wind, what can we think is continually in the imagination of a natural man?

SECT. VIII.

The Impertinency and Unſeaſonableneſs of the Imaginations.

SIxthly, The impertinency and unſeaſonableneſs of thy imagination, this is alſo to be bewailed: Indeed the unregenerate man findeth no load or burden here, therefore if theſe weeds choak up all the corn, if ſinful imaginations fill his heart full all the while that religious duties are performing, he never mattereth it, he had rather his heart ſhould be full of dung and earth, then of pearles, he is more deſirous that his ſoul ſhould be fraughted with pleaſing imaginations, then attentive to thoſe things that are ſpiritual and heavenly. But oh the ſad complaints the people of God make in this particular, the unſeaſonableneſs of their fancy in heavenly approaches to God, commonly in religious duties more then at any other time do roving imaginations obtrude themſelves, which even the children of God can no more hinder, then the birds flying in the air: This is the ſad temptation that you have moſt of Gods people exerciſed with, and for redemption out of this bondage they do earneſtly pray to God, but as long as the ſoul though ſanctified is thus joyned to the body, and acts dependently upon the organs thereof, it cannot be otherwiſe, but as when a ſtone caſt into the water maketh one circle, and that maketh another: This it is in mans imagination, one fancy cauſeth another, and that another, whereby the ſoul is ſcarce ever quiet in any duty, but theſe phantaſmes lie knocking at the door, and do breed great diſturbance; and which is ſaddeſt of all, the Devil (as is to be ſhewed) doth uſually at ſuch times caſt in his fiery darts, his blaſphemous injections do oftentimes violate the ſoul; ſo that in ſtead of drawing nigh to God, it is filled with doleful and terrifying imaginations.

p. 358SECT. VIII.

It eclipſeth, and for the moſt part keeps out the Underſtanding; With many inſtances thereof.

SIxthly, Herein doth the ſinfulneſſe of it appear, that it doth eclipſe, yea for the moſt part exclude and keep out the underſtanding, which is the more noble light, and to which it ought to be ſubſervient, ſo that men (whether in religions or civil affairs) are more led by fancy then by reaſon, there imagination is more predominant then the underſtanding. It is with man the little world, as the great world, God made in this two great lights, the Sunne and Moon, one to rule in the day, the other in the night: Thus man hath two lights created in him, which are to direct him in all his operations; the Sunne that is the Underſtanding, the Moon is like the Imagination, which giveth a glimmering light, and that onelyonly in particular and corporeal things. Now as it would be an horrible confuſion in the world, if the Moon ſhould ſhut out the Sunne, and take upon it to rule in the day time all the light the Moon hath (let it be ſuppoſed it hath ſome of its own) would not ſuffice to make a day: Thus it is in man, his fancy which hath not light enough to guide him in his actions to his true end, yet that uſurpeth upon the underſtanding, and doth in effect command all: Thus the inferiour light prevaileth over the ſuperiour: Oh what groaning ſhould the new creature be in, till it be delivered from this bondage: See then to thy ſelf, and examine all things that paſſe through thy ſoul more narrowly and exactly. It may be thy imagination is the cauſe of all thy Religion, of all thy opinions; It may be it is not faith but fancy; It may be it is not conſcience, but imagination that inſtigateth thee; Thoſe expreſſions me thinks, and I imagine ſo, are not high enough, or becoming thoſe glorious actings of faith in the ſoul, which the Apoſtle calleth foreign, Heb. 11. 1. The ſubſtance of things hoped for. Ariſtotle oppoſeth foreign, to thoſe apparitions that are made in the air, as the Rain-bow, which hath no real ſubſiſtency; and truly ſuch are the conceits and apprehenſions many have in Religion and Piety; They are not of a ſolid, true, and well-grounded knowledge, but are like meteors in the air: Thus do their opinions flie up and down in their head. We may obſerve it a very ordinary thing in controverſies and polemical writings, that both parties will often charge one another with their fancies and their imaginations, that there is no ſuch thing in Scripture or in reaſon, but a figment in the brain; Yea the Pelagians and Socinians call this very Doctrine of original ſinne, Auguſtini figmentum, Auſtin's fancy, as if it were an evil imagination to hold, That the thoughts and imaginations of the heart are only evil, and that continually. Thus you ſee in what confuſion we are in, when ſometimes the ſolid Doctrine of the Scripture is traduced for a meer imagination; And again, meer fancies applauded and earneſtly contended for, as ſundamental pillars of Religion and Piety. Seeing then our imaginations are ſo apt to get into the chair of the underſtanding, and as Athaliah deſtroyed the ſeed royal, that ſhe might reign; ſo fancy bolteth out all ſolid reaſons and arguments, that it alone may do all, it behoveth us the more to watch over our hearts in this reſpect, and to be ſure they are the ſolid works of faith, and not the fickle motions of the fancy that do guide thee, and the rather, becauſe it is the perpetual cuſtome of wicked and ungodly men, to brand and ſtigmatize both the true faith and all ſolid piety with the reproach of a meer fancy. Do not Papiſts, Arminians, Socinians, and the like, exclaim againſt the Proteſtant Doctrine, as if it were but an Idol of Calvins and Luthers making, when they condemned the bleſſed Martyrs to burn at the ſtake, they concluded ſuch ſuffered but for their fancies and their humours. It being p. 359therefore the conſtant charge by all enemies to truth, that it is not thy faith thou pleadeſt for, thou ſuffereſt for, but thy meer fancy, it behoveth thee to be the more diligent in Scripture knowledge, and to pray, that the Spirit of God may thereby quicken thee up to a found and ſure faith: Thus alſo it is in practicals, Let a man ſet himſelf to the power of godlineſs, walk ſtrictly, in oppoſition to the looſneſs and profaneneſs of the world; Let his ſoul mourn for ſinne, and his heart grieve for his evil wayes, what do carnal people preſently ſay, This is your fancy, theſe are your melancholly conceits, they judge it to be ſome diſtemper in your imagination, that it is a kind of a madneſs. Now that we may withſtand ſuch accuſations, it behoveth us to ſeek after, and pray for ſuch a thorough work of ſanctification, that we may be aſſured it is no more fancy then that we live or have our being, that if to be godly, if to be converted be a fancy onelyonly, then to be a man, or to be a wicked man is only a fancy alſo. Well, though we muſt take heed of calling faith a fancy, and the work of grace a melancholly conceit (for that is a kind of blaſpheming the holy Ghoſt) yet experience doth evidence, That many have not faith, have not true piety, but meer empty ſhadows and imaginations in Religion, witneſs the Scepticiſm of many in theſe dayes, who are of no faith, and no Religion, who change it often, as they do their garments, who have no rooting or immovable foundation, but are as the water which receiveth every impreſſion, but retaineth none, that are Reeds ſhaken with every wind, and are clean contrary to Chriſt, for they are not the ſame yeſterday, and to day, and for ever: Can you ſay, this is the work of Gods Spirit? Can we ſay, this is the Scripture-truth? No, you read the Character of ſuch, who have true faith, and that in a ſanctified manner, If it were poſſible to deceive the very elect, Matth. 24. 24. Certainly the prevalency of the imagination above the underſtanding in religious things, is one of the ſore evils which original ſinne hath brought upon all mankind.

SECT. IX.

In the Imagination are conceived for the moſt part all Actual Impieties.

SEventhly, This alſo doth greatly manifeſt the ſinfulneſs of the Imagination, That (as in the affections, ſo likewiſe) in it are conceived for the moſt part all actual impieties. The Imagination and the Affections joyned together are commonly that dunghill, wherein theſe ſerpents lay their eggs; yea ſinne many times lieth a long while breeding in the imagination, before it be brought forth into action, yea many times it is never brought forth, but the womb of ſinne is alſo the tomb, it lived and died in the imagination: We may obſerve the Scripture attributing the greateſt works of impiety to the imagination, as the cauſe of it, Pſal. 21. Why do the people imagine a vain thing? All the oppoſition of wicked men, and their carnal policy to overthrow the wayes of Chriſt flow from this imagining: Thus Pſal. 38. 12. They imagine deceits all the day long, Zech. 7. 10. All the injuſtice, oppreſſion and fraud that may be uſed to other men is attributed to this, Let none of you imagine evil againſt his brother in his heart. It is true, this Imagination ſpoken of in the Text, comprehends alſo acts of the mind, yet becauſe (as you heard) the mind acteth dependently upon the imagination, therefore we conjoyn them together: How polluted then muſt that fountain be, which ſends forth ſo many polluted ſtreams? Sinne (as we told you) may be a long while breeding here, before it be compleatly formed and actuated; yea and God beholdeth and taketh notice of thy ſinnes thus prepared in thy imagination p. 360long before the commiſſion of them: We have a notable inſtance for this, Deut. 31. 21. where Moſes in the name of God teſtifying againſt the people of Iſrael, that when they come into Canaan, they do not fall off from God, uſeth this expreſſion, For I know their imagination, which they go about even now, before I have brought them into the Land which I ſware unto them; God did before they come into Aegypt, ſee what was working in their imaginations, what they were making and faſhioning in their hearts; in which ſenſe ſome expound that place of the Pſalmiſt, Thou knoweſt my thoughts afarre off, Pſal. 139. 2. And this is good and profitable for us to conſider, we many times wonder to ſee how ſuch groſs and loathſom ſinnes can come even from the godly themſelves. Alas, marvel not at it, theſe Serpents and Toads were a long while breeding in the imagination; The pleaſure or profit of ſuch a ſinne was often fancied before; It was again and again committed in thy thoughts, before it was expreſſed in thy life, ſo that a man can never live unblameably in his life, that doth not keep his imagination pure and clean; Hence you have ſo often evil thoughts complained of as the root of all bitterneſs, Jer. 4. 14. How long ſhall thy vain thoughts lodge in thee? Mark 15. 19. Out of the heart proceed evil thoughts: As exhalations and vapours aſcending from the earth, which are ſcarce perceptible, yet at laſt are congealed into thick and diſmal clouds, ſo thoſe ſins which while in the thoughts and imagination were ſcarce taken notice of, do at laſt grow into ſoul and enormous tranſgreſſions.

SECT. X.

That many times ſinne is acted by the Imagination with delight and content, without any relation at all to the external Actings of ſinne.

THirdly, The ſinfulneſs of the Imagination is further to be amplified, In that many times ſinne is acted with delight and content there, without any relation at all to the external actings of ſinne. So that a man while unblameable in his life, may yet have his imagination like a cage of unclean birds, and this is commonly done, when there are external impediments, or ſome hinderances of committing the ſinne outwardly; The fear of mens laws, outward reproach and ſhame, want of opportunity may keep men off from the outward committing of ſome luſt, when yet at the ſame time their imaginations have the ſtrong impreſſions of ſinne upon them, and ſo in their ſouls they become guilty before God; The Adulterous man, Is not his imagination full of uncleanneſs? The proud man, Is not his fancy lifted with high and towring conceits? As the Apoſtle Peter ſpeaketh of ſome whoſe eyes were full of adultery, and that cannot ceaſe from ſinne, 2 Pet. 2. 14. or as ſome read it according to the original [Adultereſſe] imagination made them have her in their eyes continually, though abſent, for if their eyes were, their imaginations alſo muſt neceſſarily be, becauſe of the immediate natural connexion between them; ſo then when there are no outward ſores or ulcers to be ſeen upon a mans life, yet his imagination may be a noiſom dunghill, what uncleanneſs fancied, what high honours imagined, that whereas thou art reſtrained from the actings of ſinne, yet thy heart burneth like an oven with luſts inwardly; It is the emphatical ſimilitude that the holy Ghoſt uſeth, Hoſ. 7. 8. They have made ready their heart like an oven; The meaning is, that as the oven heated is ready to bake any thing put therein, ſo was the heart of thoſe evil men prepared for any kind of naughtineſs; Some underſtand it of the adultery of the body only, as if that were the ſinne intended by the Prophet; Others, of p. 361the ſpiritual adultery of the ſoul, by which name Idolatry is often called in Scripture; Others referre it to both; we may take it to be a proverbial expreſſion, denoting the readineſs of a mans heart to commit any ſinne, that it lieth in the heart and the imagination day and night, men highly ſinning againſt God inwardly, when outwardly they are reſtrained; Know then that when the grace of ſanctification ſhall renew thy ſpirit, ſoul and body, thou wilt then be very carefull to look to thy very imagination, that no tickling fancies or conceits of any luſt do defile thee, thou wilt keep thy imagination as a precious Cabinet, wherein precious pearls ſhall be treaſured up, not dirt and filth: As we fitly uſe an expreſſion concerning delight in ſinne, that it is the rolling of honey under the tongue, ſo there is a rolling of ſinne in the imagination with great titillation and pleaſure, when ſinne cannot be committed in action, we do it in our imagination; Hence it is that by the imagination old men become guilty of their youthfull luſts, when they have not bodies to be as inſtrumental to filthineſs, as they have been, yet in their imaginations they can revive their by-paſt ſinnes many years ago committed: Thus men became (as it were) perpetual ſinners in their imaginations: Conſider of this more ſeriouſly, and pray for an holy, chaſte and pure imagination, knowing thou haſt to do with an omniſcient God that knoweth what is working therein, though it be hid from the world beſides; think not ſinfull imaginations will eſcape the vengeance of God, though no ſutable operations of impiety do accompany them.

SECT. XI.

Its Propenſity to all evil, both towards God, and towards man.

NInthly, Our Imagination is naturally corrupted, Becauſe of its propenſity to all evil, both towards God, and towards man. And

Firſt, Towards God, Let us take up that which was but glanced at before, and that is, How prone we are to provoke God in his worſhip, declining from the true Rule, and meerly becauſe of our Imaginations. The pleaſing of them hath been the cauſe of all that diſpleaſure which God ever had in his Church concerning the worſhipping of him: No, ſinne doth more provoke God then the corrupting of his worſhip, to adulterate this is to meddle with the apple of his eye; God beareth other ſinnes a long while till his worſhip become to be corrupted, and then he will endure no longer: Now the original of all ſinfulneſs in this kind hath been our imagination, we have not attended to what God hath commanded; we regard not his inſtitutions, but our own fancies, the pleaſing of them: Hence when God promiſeth a reſtauration to the people of Iſrael, and a reformation from their former Idolatries, he ſaith, Neither ſhall they walk any more after the imagination of their evil heart, Jer. 3. 17. It was this Imagination carried them out to Idolatry, whence came thoſe goodly Images, thoſe glorious Altars, and many other ſuperſtitious wayes of worſhip, but becauſe the fancy was pleaſed herein, what is pleaſing to the ſenſes is alſo carried with delight to the Imagination: Inſomuch that thoſe Heathens Numa and others, who would have no Images to adore their gods by, thinking it unbe…eeming their greatneſs, were carried by reaſon, and did not give way to the Imagination; and this is a very neceſſary truth, for all ſuch who are ſo difficulty taken off from their Idolatries and Superſtitions, for what is it but thy fancy thou wouldſt have ſatisfied, thou doeſt not look upon Ordinances and the worſhip of God; as ſpiritual means to quicken thy faith, and to make thee more ſpiritual, but as that whereby thou wouldſt have thy Imagination take ſome corporeal refreſhment and ſatisfaction: Even Ariſtotle ſaw the p. 362vanity of this, and therefore would not have any muſical delights in the worſhip of their Heatheniſh gods; And Aquinas following him herein, is againſt muſical inſtruments in the ſervice of God: what God appointed in the Old Teſtament cannot be brought as an argument for any ſuch cuſtome in the New.

Secondly, Towards man; here the imagination is as full of evil, as the ſea, of water, Prov. 6. 16. One of the ſeaven things that are there ſaid to be an abomination unto the Lord, An heart that deviſeth wicked abominations; How crafty and ſubtle is the abomination of man to deviſe wicked and malicious purpoſes? This is the forge of all thoſe malicious bloody and crafty deſignes that ever have been acted in the world; Read over prophane and ſacred Hiſtories, and there you will admire, what ſubtle foxes men have been ſometimes, what cruel lyons they have been at other times; all which doth ariſe from this ſinful imagination, which is prone to find out all manner of wayes to vent the wickedneſs that is bound up in the heart: ſo that we need not exclaim on the Devil, as if he put this into their hearts; for though no doubt ſometimes he doth, as in Judas, yet the heart of it ſelf is ready for any evil.

SECT. XII.

It continually invents new Sinnes, or occaſions of Sinnes.

ALthough much hath been ſaid concerning the original pollution of mans imagination, yet ſtill more is to be diſcovered; ſo that there is a very … reſemblance between mans imagination, and thoſe chambers of imagery, which Ezekiel beheld in a Viſion, upon the walls thereof were pourtrayed the forme of creeping things, and abominable beaſts, and all the Idols of the houſe of Iſraei, Ezek. 8. 9, 12. Thu▪ is every mans imagination a table (as it were) whereon are pictured all the formes and ſhapes of all kind of evil; It may well be called the chamber of mans imagery where are images of jealouſy daily created, ſuch formes received that do provoke God to wrath and jealouſly: Let us therefore proceed.

Tenthly, In this we have an open field wherein mans imagination doth act numberleſs evils, becauſe of its invention, it is continually inventing new ſinnes or occaſions of ſinnes; As if the old ſinnes and treſpaſſes which had filled the world were not enough, What new wayes of impiety are invented, new fancies in evil wayes? For although invention be indeed principally an act of the underſtanding, yet becauſe (as you heard) the underſtanding in its operations hath recourſe to the imagination, and that is ſubſervient and under-agent to it, therefore we may attribute the ſame things to both, eſpecailly the things of invention, becauſe a mans imagination hath a peculiar influence therein; Now in this reſpect, if there were no other, the ſinnes of the imagination will encreaſe like the ſands upon the ſea-ſhore: It were poſſible to ſhew, by going over every particular Commandment, that the imagination of man doth conſtantly invent new ſinnes againſt them; the Apoſtacy of man from his firſt rectitude is emphatically deſcribed by the Scripture in this, as the general and ſumme of all, that he ſought out many inventions, Eccleſ. 7. 29. where the wiſe man having declared that amongſt men and women, though leſs amongſt women, one not ſo much as good in an ethical and moral ſenſe could be found; for in a ſpiritual ſence there is not one man amongſt a thouſand, no not in all mankind that is good, but the ſpeaketh of external and moral, enquiring then after the cauſe, why ſuch an univerſal corruption ſhould overflow all mankind; inſomuch that p. 363there is not one amongſt a thouſand that deſerveth the name of a man, not ſuch an one as the primitive righteouſneſs did require, but not ſo much as reaſon judging rightly by ethical Rules would commend, he doth clear God from being the Author of this; And becauſe this truth is of ſuch great conſequence, he uſeth a word of attention [Lo] Ecce, Conſider it diligently; And ſecondly, he telleth you, how he came to the knowledge of it, I have found it, (viz.) in the Word of God. where you ſee this Doctrine concerning original corruption is not to be inveſtigated by humane reaſon, as it is diſcovered by divine revelation. I have found it after much and diligent ſtudy; Oh that thoſe corrupt teachers, who deny this original pravity, could with Solomon ſay, They have at laſt after much ſtudy found out this truth alſo! Now the Doctrine found out is, That God made man right, full of righteouſneſs and holineſs, not onelyonly negatively without ſinne, but poſitively, full of righteouſneſs; but they, that is, Adam and Eve, which are called the man Adam in the words preceding, Sought out] not being contented with that meaſure of knowledge and happineſs God created them in, affecting to be like God. Many inventions] that is, found out many wayes of ſinning, when they once forſook the ſtrait Rule, they diverted and wandered into many crooked paths: The Hebrew word Chiſhbonoth is very emphatical, it is uſed but once more in the Old Teſtament, and that is 2 Chron. 26. 15. where it is ſaid, Vzziah uſed engines invented by cunning men, to ſhoot arrows and great ſtones withall: So that by this word is denoted that ſubtilty and great artifice which is in mans Imagination to invent any evil way, ſinnes that never were acted before are found out: Every age almoſt hath new ſinnes, and whence is this, but from the ſubtilty of mans Imagination to find out new wayes of ſinning? Hence Rom. 1. 30. one character in the Catalogue of thoſe ſinnes attributed to the Heathens, is to be Inventers of evil things; And certainly here the Imagination of man is very prone, that whereas to learn Trades, or the Arts, there they muſt have teachers, and much time muſt be allowed them to learn; In the invention of evil things there men are taught of their own corrupt hearts to do ſo. We might inſtance in divers things, wherein the ſinfull Imagination of man is diſcovered about inventing of evil, new ſinnes, new oaths, new blaſphemies, new wayes of cheating and diſhoneſty, eſpecially in thoſe new wayes for nouriſhing pride, and wantonneſs, Which is the ridiculous, abſurd and uncivil faſhions in apparel and deportments of body, which are truly and properly the genuine iſſue of the ſinfull fancies of men. The Ape being a creature of ſtrong Imagination, but wanting reaſon doth ſtrive to imitate more then any other creature; And thus it is an argument that that mans imagination and fancy are farre greater then their wiſdom and prudence, who are ambitiouſly ready to imitate every fooliſh and childiſh faſhion that mens corrupt imaginations have produced. Look upon all the ſeveral faſhions, all the changes and mutabilities, which are in mens and womens apparel, and you will preſently be perſwaded, that their imaginations are corrupted; From this alſo ariſeth the uſe of auxiliary beauty, painting, ſpotting, &c. and which is the higheſt aggravation of our ſinfulneſs; herein we do not onelyonly conform to ſuch fooliſh and indecent faſhions, but we plead for the lawfulneſs thereof; but remember to let Scripture-gravity, modeſty and chaſtity be more powerfull in thy heart, and manifeſted in thy garments and geſtures, then the ſinfull impreſſions of unjuſtifiable faſhions upon thy imagination: To how many transforming themſelves into the new guiſes and modes of the times they live in, if the gravity of the Miniſter would permit it as well, as the vanity of the ſubject deſerve it, may you apply Martials verſe, Si mihi cauda foret, Cercopithermeram. Baſſianus the Emperour did ſo greatly degenerate into effeminateneſs, that he would not only conform to womens attire, but would alſo make his name feminine, p. 364he would be called Baſſiana not Baſſianus. By this you ſee, how corrupt fancies will make men degenerate from the gravity and prudence of a man, much more the holy deportment of a Chriſtian, this is to ſhew that all the ſinful faſhions and ridiculous ones which are in apparel, geſture and otherwiſe, they come from the imaginations of men defiled. To this head alſo is to be referred all thoſe new amorous Songs, all ſinfull Comedies and Playes, with a world of ſuch kind of impiety, that the imagination of man hath the greateſt ſhare therein, ſo carefull are we how we pleaſe that, how we walk according to that in every thing.

SECT. XIII.

The Sinfulneſs of the Imagination manifeſts it ſelf in reference to the Word of God, and the Miniſterial Preaching thereof.

ELeventhly, The ſinfull Imagination of a man doth in a great meaſure manifeſt it ſelf, in reference to the Word of God, and the Miniſterial Preaching thereof. Here it diſcovers much enmity and contrariety to what is godly; For the Word it ſelf, How greatly is the Imagination offended thereat, both in reſpect of the ſtyle and the matter? The language is not ſo imbelliſhed and poliſhed, that the fancy ſhould delight therein; This hath been a rock of offence to many great but unſanctified wits; They have diſdained the ſimplicity of the ſtyle, and affected a more gaudy Oratory; This is the ſinne of the fancy chiefly. Auſtin in his Confeſſions doth much bewail his pride and tumour in this particular; He diſdained to become like a little child, and to lay aſide the admiration of humane eloquence; by which he was ſo much puffed up; What prophaneneſs and the love to their filthy luſts do to ſome in making them oppoſite to Scripture wayes, The ſame doth an unmortified fancy, eſpecially where there are learning and parts in others; Even as we ſee Chriſt became a ſtumbling block to many, becauſe he came not in that external dignity and pomp of a King which they deſired; Thus alſo it is with the Scriptures, becauſe they are not in ſuch pleaſing words, ſuch florid expreſſions as their Imagination would have: Hence it is they take no delight in the reading of them, or in meditating therein, whereas they are never ſatisfied in reading of Comedies, Hiſtories that are full of delight and exact language, in reading of Poetry and Romances, thou readeſt (it may be) not one Chapter in the Bible to many of theſe: Oh do thou humble thy ſelf under that vain and proud fancy, It is a great enemy to thy converſion! If ever God open thy eyes, thou wilt with Auſtin bewail thy folly herein, and at laſt regard fruit more than leaves, ſubſtances more than ſhadows. This was alſo Hierom's temptation to be much inamoured with humane Oratory, and therefore ſpeaks of himſelf, what terrors, yea bodily ſmart he was in, hearing a voice at the ſame time, ſaying, Ciceronianus es non Chriſtianus. I do not ſpeak this as if humane Oratory and Eloquence were not lawfull; yea where it is well uſed, it is an excellent gift of God. Cyprian and others carried this Aegyptian gold out of Aegypt to Canaan. Chryſoſtome, Nazianzen, Baſil, were ſo many Divine Orphe… 's to change the natures of beaſtly men; Therefore it may lawfully be uſed where God giveth it; Hence in the Scripture we have metaphors and ſimilitudes, yea Chriſt is full of Parables, which do in their nature pleaſe the fancy repreſenting ſpiritual things by ſenſible; but then we muſt be ſure, that we ſtay not in this eloquence, that it be not like muſick affecting the ear for a while, having no operation at all, as Ezekiel's preaching was to his hearers, but it is to be like the ſugar that maketh us ſwallow down the bitter pils more willingly: To admire the p. 365Artifice of a Cup, and never drink of the liquour within, is a childiſh vanity; to be affected with the words and language of a Miniſter, and not to conſider what wholſome food it is to thee, whether it be the bread of life to thee or no, is abſurd impiety: As the proud fancy of a man is thus offended at the Word of God, ſo alſo it is at the preaching thereof in a ſolid and ſubſtantial manner in a ſoul-ſaving way; This is not according to a mans fancy, which looketh for pleaſure not profit. Auſtin confeſſed this alſo in himſelf, that he did with great delight go to hear Ambroſe preach, not that he regarded the ſpiritual matter and heavenly truths delivered, but becauſe of the eloquence and pleaſing elocution which Ambroſe had. Though it is true, ſuch was the goodneſs of God to Auſtin, that though hearing Ambroſe onelyonly for eloquence ſake, yet ſecretly ſome power of truth was inſtilled in him, which made to his converſion; So that from looking to the art in the Sermon, he came at laſt to mind the grace of God in it: Even as it is ſaid of Apelles, that by his often beholding and looking on the woman, whoſe picture he was drawing, though at firſt he minded his Art onelyonly, yet ſecretly love did creep into his affections at the ſame time, which made him languiſh away, till Alexander helped her to him as his wiſe. But though admiration of gifts and oratory may ſometimes thus be bleſſed, yet commonly it is otherwiſe, and the inclination of ſuch a fancy is to reject with ſcorn and contempt the powerfull preaching of the Goſpel without words of mans wiſdom, as a moſt low and deſpicable thing: Thus the preaching of Chriſt crucified was fooliſhneſſe to the Gentiles, who gloried in humane literature, 1 Cor. 1. 23. Though it is true, God will by theſe weak things bring to nought the great admired things of the world. Thus 2 Cor. 10. 5. The miniſterial weapons of the Goſpel are mighty through God, to pull down ſtrong holds, and to caſt down imaginations, and every high thing that exalteth it ſelf, as Cannon-ſhot doth ſtrong Caſtles; By this of the Apoſtle you ſee the imaginations of men raiſe up ſtrong and mighty oppoſition againſt the Word preached, though the Word of God ſet home by his own power overcometh every thing that doth withſtand it. It is good then, eſpecially for men of quick parts and raiſed fancies to ſuſpect themſelves, to fear leſt from them ariſe all their deſtruction, leſt theſe be the bolts and barres that keep Chriſt out from poſſeſſing of their hearts.

SECT. XIV.

It is more affected with Appearances then Realities.

TWelfthly, The ſinfulneſſe of the Imagination is ſeen, in that it is more affected with the appearance of things, then the reality, yea we do wholly ſatisfie our ſelves with things, as they are in our fancy only, and never attain to what is really good or happy. Our comforts are but imaginary comforts; our delights but imaginary delight, yea our wealth, our honours are but in imagination onelyonly; It's uſual with the Scripture to ſpeak of the Nations of the world comparatively to God, as a drop, as a little duſt; How often is a mans life compared to a ſhadow? Inſomuch that neither our life and delight are worthy of the name; All the things of this world are but in imagination; What ſeemeth to be more ſubſtantial than wealth, which is ſaid to anſwer all things? yet Solomon ſaith, Why doeſt thou ſet thy eyes upon that which is not? Prov. 23. 5. Wilt thou cauſe thine eyes to flie upon it, is in the original? It ſheweth our ardent deſires after that thing which is not: Hence a wicked man in his greateſt triumph and glory is compared but to a dream, Job 20 8. He ſhall flee away as a dream, and ſhall not be; All the while we purſue riches, honours, all the while our hearts are haſtening after the creatures, p. 366we are but in a dream; What is true riches? What is true food? What is true glory? We miſſe and imbrace onelyonly a ſhadow: This is notably repreſented by the Prophet, Iſa 29. 8. The enemies of the Church that had in their hopes and expectations devoured Zion, are compared to an hungry man that dreameth he eateth, but when he is awakened his ſoul is empty: Thus it is in all theſe worldly enjoyments, this life is but a dream, we are not awaked till we come within the borders of eternity: Oh that this were truly conſidered, how greatly would it mortifie that inordinacy in us to theſe ſading things? When the child rejoyceth in his bauble, it is but his Imagination that is pleaſed, his counters he taketh for money, it is but his fancy that contents him; and truly no more are all the great things of the world in reſpect of God and eternal things.

SECT. XV.

The ſinfulneſs of the Imagination in reſpect of fear, and the workings of Conſcience.

13. AS the Imagination makes us rejoyce and account our ſelves happy, when there is no ſolid foundation for it, ſo on the other ſide, When the conſcience is awakened for ſinne, many times the imagination doth work ſo terribly, and filleth us with ſuch ſad apprehenſions, that we fear, where no fear is, we flee when none purſueth; So that a diſturbed imagination doth many times work with the troubles of conſcience, hindering both the working of our judgement, and of faith, repreſenting God and Chriſt to us farre otherwiſe then they are. Job complaineth, Chap. 7. 14. that God did ſcare him with dreams: Oh it is very ſad, and a grievous condition, when God ſhall turn a mans fancy againſt his own ſelf; To have our conſcience againſt us, and our imaginations againſt us is an hell upon an earth, and it is juſt with God to fill theſe Imaginations that once received nothing but luſtfull and pleaſant impreſſions with terrible and dreadfull ones, and both theſe wayes draw from God, both joyfull delights, and terrible apprehenſions! That great change which we read made upon Nebuchadnezzar, who from a great Monarch of the world is become like a beaſt living amongſt them, his haires being growne like Eagles feathers, and his nailes like birds clawes, was nothing elſe (as many Expoſitours judge) but a judgement brought upon his Reaſon and Imagination by a deep melancholly; So that the terrours of a troubled Imagination (eſpecially when joyned with troubles of conſcience) doe drive from Chriſt, oppoſe the comfortable way of the Goſpel, as well as proud and unclean motions do the pure and holy way thereof.

p. 367SECT. XVI.

Of the Actings of the Imagination in Dreams.

IN the fourteenth place, Herein the pollution of it doth manifeſt it ſelf, That when the ſenſes and the rational part are bound up, ſo that they ceaſe from operation, even then that is acting, and moſt commonly in a ſinfull manner by dreams. Dreams are the proper work of the Imagination, and Divines do make three ſorts of them, Natural Dreams, which ariſe from natural cauſes, and theſe commonly either have much ſinfulneſs in them, or great troubleſomneſs. Diabolical, ſuch as are caſt into the imagination by the Devil; or Divine, ſuch as are cauſed by God; for the Spirit of God hath uſed the imagination in ſome operations thereof: Thus Joſeph and others were warned by God in a dream; And Joel 2. the promiſe is, That their young men ſhould dream dreams. Theſe Divine dreams Tertullian (Lib. 3. de animâ) doth divide into Prophetica, ſuch as are meerly fore-telling things to come; Revelatoria, ſuch as reveal ſomething to be done, as Peters viſion concerning Cornelius; Aedificatoria, ſuch as build up to any holy duty; And Vocatoria, that call to ſome ſpiritual ſervice, as that viſion of Paul inviting him to come into Macedonia. Concerning Diabolical Dreams they are not a mans ſinnes but afflictions, unleſs a man doth directly or indirectly conſent thereunto, or walk ſo that he deſerveth God ſhould leave him to ſuch unclean or polluted apprehenſions. But we ſpeak of Natural Dreams, and not ſuch as are meerly natural, that ariſe from ſome natural cauſe, but ſuch as have had ſome voluntarineſs antecedent thereunto, while waking, ſuch now are proud dreames, malicious dreams, unclean and unjuſt dreams. All theſe do either expreſly or virtually come from a polluted Imagination while we are awake, though happily we cannot remember any ſuch thoughts we had. The ſinfulneſs then of our dreams we are to be humbled under, as coming from ſinne the cauſe, and being alſo ſinnes in themſelves: No doubt but Adam would have dreamed, (it being common to all mankind, onelyonly it is ſaid of Nero, That he ſeldome or never dreamed till after the murder of Agrippina, after which he was afrighted with terrible ones; As alſo of the Atalantes, that none dream amongſt them. Though Tertullian faith, Perhaps ſame did deceive Ariſtotle in that report,) yet his dreams had been meerly natural, not having the leaſt connexion of any ſinne, or any diſquieting with them: But how greatly is confuſion brought upon us in this very reſpect? Inſomuch that what the Devil cannot tempt to, while waking, he doth allure unto, while dreaming: Indeed it is folly and ſuperſtition (as many people do) to regard dreams ſo as to make conjectures and propheſies thereby, but ſo to obſerve them, as to take notice of the filthineſs and ſinfulneſs of them, that is a duty, for although the reaſon and the will do not operate at that time, yet there is ſinne in our dreams, becauſe they are the effects of the ſinfull motions of thy ſoul ſometimes or other. Let it then be thy care to have pure and ſanctified imaginations both dreaming and waking, and do nothing that may provoke the Spirit of God to leave thee to the defilements thereof

p. 368SECT. XVII.

It is not in that orderly Subordination to the rational part of man, as it was in the Primitive Condition.

15. THe imagination is hereby deprived, That it is not now in that orderly ſubordination to the rational part of man, as it was in its primitive condition. Every thing in Adam was harmonical, he was not infeſted with needleſs and wandering Imaginations; Even the birds of the air, as well as the beaſts of the field God brought to Adam, that he ſhould give names to them; The birds though flying in the air, yet come and ſubmit to him; ſo it was in his ſoul; Thoſe volatique Imaginations and flying thoughts which might ariſe in Adam's ſoul, they were all within his power and command, neither did any troubleſomly interpoſe in his holy meditation; but now how predominant is thy imagination over thee? How are good thoughts and bad thoughts conjoyned, as there were clean and unclean beaſts at the ſame time in the Ark? Eſpecially doeſt thou not labour and groan under thy wandring imaginations, even in thy beſt duties, and when thy heart is in the beſt frame? Is not this the great Queſtion thou propoundeſt to thy ſelf, How may I be freed from wandering thoughts and roving Imaginations in my addreſſes to God? Oh that I were directed how to clip the wings of theſe birds, for they are my burden and my heavy load all the day long? Surely the experience of this in thy ſelf may teach thee what a deep and mortal wound original ſinne hath given every part of thee: Hadſt thou the Image of God in the full perfection of it, as Adam once had, as Chriſts humane nature had, and as we ſhall have when glorified in Heaven, then there would not be one wandring thought, one roving imagination left as a thorn in thy ſide to offend and grieve thee? This imagination being of ſuch a ſubtil and quick motion, doth preſently flie from one thing to another, runneth from one object to another, ſo that hereby a great deal of ſinne is committed in the very twinkling of an eye. The ſoul indeed being ſinite in his eſſence, cannot think of all things together, but not to conſider that which it ought to do, or to rove to one object, when it ſhould be faſtned on another: This is not a natural, but a ſinfull infirmity thereof.

SECT. XVIII.

It is according to Auſtin's Judgement the great Inſtrument of conveying Original Sinne to the child.

16. THe Imagination is ſo greatly polluted, That according to Auſtin's judgement, it is the great inſtrument of conveying original ſinne to the child; For when he is preſſed to ſhew how original ſinne cometh to be propagated, how the ſoul can be infected from the fleſh, though this be not his chief anſwer, yet he doth in part runne to this (viz.) the powerfull effect of the imagination; The vehement affection and luſt in the parent is according to him the cauſe of a libidinous diſpoſition in the child, hereupon he inſtanceth in the fact of Jacob, who by working upon the imagination of the females, did by the parti-coloured ſticks produce ſuch a colour in their young ones; Yea one thinketh, that this inſtance was by a ſpecial providence of God, chiefly to repreſent how original ſinne might be propagated from parents to children; p. 369And it cannot be denied but that many ſolid Philoſophers and Phiſitians do grant, that the imagination hath a ſpecial influence upon the body, and the child in the womb to make great immutation and change: Auſtin inſtanceth (lib 5. contra Julian. cap. 9) in the King of Cyrus, who would have a curious picture of exquiſite beauty in his chamber for his wife to look upon in the time of her conception; Yea Hiſtories report ſtrange, and it may be very fabulous things herein, therefore we are not to runne to this of the imagination when we would explain the traduction of this ſinne: It is true, ſome imbre qualities are many times transfuſed from parents to children, parents ſubject to the Gout and Stone have children alſo ſubject to ſuch diſeaſes, and blackmores do alwaies beget blackmores, and ſo no doubt but in the conveighing of original ſinne there is a ſeminal influence, but how and in what manner it is hard to diſcover; but though the corrupt imagination cannot be the cauſe, yet it may in ſome ſenſe diſpoſe for the propagating of it.

SECT. XIX.

How prone it is to receive the Devils Impreſſions and Suggeſtions.

LAſtly, The imagination is greatly polluted, In that it is ſo ready and prone to receive the Devils impreſſions and ſuggeſtions. When we loſt original righteouſneſs, which is the image of God, not only original ſinne like an univerſal leproſie did ſucceed in the room thereof, but the Devil alſo did thereupon ſeize upon us as his owne: our ſouls and all the parts and powers thereof are his habitation; he reigneth in the hearts of all by nature, we are all his captives; ſo that as a man is ſaid to dwell in his own houſe, it is his home, he may do what he will, ſuch a right and claim hath the Devil to a mans ſoul by nature, he dwells in it, he moveth and reigneth in it: Now the imagination is that room of the ſoul wherein he doth often appear. Indeed (to ſpeak exactly) the Devil hath no efficient power over the rational part of a man, he cannot change the will, he cannot alter the heart of a man, neither doth he know the thoughts of a man, ſo that the utmoſt he can do in tempting of a man to ſinne, is by ſwaſion and ſuggeſtion only; but then. How doth the Devil do this? even by working upon the imagination. Learned men make this his method, that he obſerveth the temper and bodily conſtitution of a man, and thereupon ſuggeſts to his fancy, and injects his fiery darts thereinto, by which the mind and will come to be wrought upon; for it is Ariſtotl's rule, That Phantaſmata movent intellectum, ſicut ſenſila ſenſum; ſo that as the object of ſenſe, being preſent, doth preſently move the ſenſe; ſo do phantaſmes and imaginations move the underſtanding. The Devil then, though he hath no imperious efficacy over thy will, yet becauſe he can thus ſtirre and move thy imagination, and thou being naturally deſtitute of grace canſt not withſtand theſe ſuggeſtions; hence it is that any ſinne in thy imagination, though but in the outward works of the ſoul, yet doth quickly lay hold on all; and indeed by this meanes do ariſe thoſe horrible deluſions that are in many erronious wayes of Religion, all is becauſe their imaginations are corrupted; yea, how often are theſe diabolical illuſions of the imagination taken for the gracious operations of Gods Spirit? Divines give many excellent Rules, how we may diſcern between thoſe deluſions of the imagination by Satan, and the ſavourie workings of Gods Spirits in illumination, and conſolations: It is not my purpoſe to enter on that Subject, only bewail and humble thy ſelf under this, that the Devil hath ſuch command over thy fancy, that he can ſo quickly dart in, like p. 370ſo much lightning ſo many unclean or blaſphemous imaginations, it is from hence that many have pretended to Enthuſiaſmes, that regard dreames, that they leave the Scripture, and wholly attend to what they perceive and feel within them. And thus much for the opening of this noiſome dunghill alſo.

SECT. XX.

Some Corollaryes from the Premiſes.

NOw from the corruption which you have heard of all the parts of the ſoul both the rational and ſenſitive part of a man conjoyned together, we may ſee the unſpeakable miſery of man in theſe particulars; and oh that every auditor would ſmite upon his breſt and ſay, O Lord I am the man thus polluted! O Lord all this poiſon and pollution lyeth here! For

Firſt, In having all the powers of the ſoul thus defiled, both ſuperior and inferior, hereby man hath loſt all liberty, and is become a miſerable ſlave and vaſſal to ſinne and Satan. For whereas man was made only to ſerve God, and by love to cleave to him, the creature is come in his room, and thereby man is inſlaved in his affections to theſe temporal things only; ſo that we do very improperly ſay, that a man is the Maſter or the Lord of ſuch an eſtate, of ſuch an houſe, for indeed he is a ſlave to them, Fiunt ſervi, dum domini eſſe deſiderant, as Auſtin, while thou doſt ſo earneſtly deſire to be maſter of ſuch an eſtate, thou art indeed made a ſervant to it; but remember thou canſt not ſerve God and the creature, theſe are two contrary maſters.

Secondly, He hath by this pollution loſt all true judgement to diſcern of things, he doth not know what are the beſt things, yea he doth groſſely miſjudge, he prefereth earth before gold, droſs before pearles. The natural man cannot diſcern ſpiritual things, becauſe he wants a ſpiritual eye; he miſtaketh about God, he miſjudgeth about true bleſſedneſs, he is deceived about the true nature of godlineſs; ſo that he can no more judge of theſe things, then a worm can of Angelical actions: The Apoſtle ſpeaketh fully to this, 1 Cor. 2. 14, 15. Thus we are become like children, yea natural fools as to ſpiritual things; when we are invited to this feaſt, we pretend excuſes; when Chriſt is tendered to us, we had rather keep our ſwine; when exhorted to labour for everlaſting bread and riches and an eternal crown of glory, we had rather have our Barley-Corn, then all theſe: Thus we have loſt all ſpiritual judgement and will not part with our bables, though for an inheritance in heaven.

Thirdly, A man being thus in his intellectuals and affectionate parts of his ſoul carried out only to theſe earthly things, and from God; hence is it, that he is as it were made one with them; we may ſay, earth thou art not only in reſpect of thy body, but alſo of thy ſoul; for if the Apoſtle ſay, 1 Cor. 6. 17, he that is joyned to the Lord is made one spirit; may we not alſo ſay, he that is joyned to ſinne, to creatures, is made (as it were) the ſame with them. Although (ſaith Auſtin) the mind when it inclineth to theſe bodily things is not made corpus, a body, yet by theſe appetites and deſires quodammodo corporaſcit, it doth (as it were) become bodily; It is as if a mighty Prince ſhould come from his throne of glory, and wallow in the mire like a ſwine; this is our ſtate comparatively to that primitive happineſs and holineſs; we are now no better then thoſe luſts and thoſe creatures that we do adhere unto; Junge cor tuun aternitati Dei, & cum ille aeternus eris; and again, Si terram amas terra es; Thou art in Gods account that which thy heart is ſet upon; Oh then, God cannot look upon thee as his primitive creature, he ſeeth his image and ſuperſcription p. 371defaced, and another brought in the ſtead thereof very loathſome and deformed; Even as they that worſhipt Idols are ſaid to be like them, to become as abominable, yea and as ſenſleſs, and as ſtupid, as they are, ſo it is in this caſe.

Fourthly, From hence alſo ariſeth that impoſſibility of looſing our ſelves from the creature to return again to God from wn…m we fell; Had not the Lord ſhewed mercy to ſome of mankind, none of them could ever have recovered out of their loſt eſtate, no more than the Devils can to that habitation which they forſook; All theſe creatures are the bird-lime that now hinder the wings of the ſoul from flying to Heaven: Oh that we could ſay, The ſnare is broken, and we are delivered; Who will give me wings that I may flie as a Dove, and my ſoul find reſt with God! Yea as a man hath no power to break theſe bonds of ſinne, ſo neither hath be any deſire, for he is kept thus faſt joyned to ſinne by delight and by pleaſure; ſo that the more ſinne and the creatures delight him, the more ſtrongly is he poſſeſſed; Samſon was as much under Dalilah's power, though it was by his delight and conſent, as when under the Philiſtims by force and conſtraint; So that the will and affections of man are hereby ſo glued to ſin and the creature, That nothing is more offenſive and troubleſom to them, then to be divided from theſe things: So that whereas David having experience of the ſweetneſs of Gods favour, ſaith, It is good for me to draw nigh to God; They (on the contrary) judge it their greateſt good to draw nigh to, and poſſeſs the creature, Hence

In the fifth place, There is that difficulty in man to bear the want of the pleaſures of ſinne, and the delight of the creatures, yea the exceeding great ſorrow under the loſing of them: Were not man fallen from that glorious ſtate of holineſs, and enjoyment of God, he could not ſo ſadly deplore and bewail the loſs of any creature, no more then a man ſhould be troubled to have the Moon taken away when the Sunne is in the room thereof; but becauſe, when fallen from God, we center upon theſe earthly things; therefore it is, that as we have inordinate delight in the poſſeſſing of them, ſo immoderate ſorrow in the loſing of them; For that is a true Rule about all theſe things, Non eſt earendo difficultas, niſi cum in habendo eſt cupiditas; Now all this trouble and perplexing grief ariſeth from the pollution of the ſoul being deſtitute of that glorious Image.

Sixthly, Man having loſt the Image of God thus in his ſoul, hence it is that he liveth a wretched inſtable and unquiet life, for being off in his heart from God, he therefore is toſſed up and down according to the mutability of every creature; Hence no man having no more then what he hath by Adam, can live any quiet, ſecure and peaceable life, but is toſſed up and down with contrary winds, ſometimes fears, ſometimes hope, ſometimes joy, ſometimes ſorrow, ſo that he is never in the Haven, but alwayes floting upon the waters; Thus miſerable is a mans life, till the Image of God be repaired in him.

Laſtly, From this univerſal pollution upon a man, it followeth, That be abuſeth every good thing he hath, that he ſinneth in all things, and by all things; That whether he eateth or drinketh, whether he buyeth or ſelleth, he cannot refer any one of theſe to the ultimate end, which is Gods glory, but to inferiour and ſelf-reſpects: Oh wretched and miſerable eſtate, wherein thou haſt abuſed every mercy God hath given thee to his diſhonour and thy damnation! Thou haſt turned all thy honey into gall and poiſon; thou waſt never able to fulfill that command, 1 Cor. 7. So to uſe the world as not to abuſe it; Thy meat, thy raiment, thy health, thy wealth, they have all been abuſed; neither hath God been glorified, or the ſalvation of thy ſoul promoted thereby.