The crucifying of the world

2. From hence also you may learn what room it is that the world should be allowed by you, even the stable and the manger, as it allowed Christ. This is a point of most necessary consideration. The soul of man hath its several faculties: As vegetative, it hath its natural parts, and spirits, and powers, and a natural Appetite after the creature. This is the stable and the manger, where the creature as a natural good may be entertained: It hath also as sensitive, its power of sensation, and sensitive Appetite. This also may entertain the creature; but not for it self, nor by its own conduct; but under the guidance of Reason to an higher end. But the high and noble faculty of Reason, and the Rational Appetite, may not allow it the least entertainment in its separated capacity, as we are now discoursing of it. It belongeth not to the Natural or sensitive Powers to see and Love God in the creature; and therefore it cannot be required of them; and therefore they may receive their objects, (moderated by reason) upon lower terms. But its the office of Reason, as to moderate the senses, so to behold God in all the objects of sense; and no otherwise should it have to do with sensual objects, of which more anon.

2. From hence also you may learn what room it is that the world should be allowed by you, even the stable and the manger, as it allowed Christ. This is a point of most necessary consideration. The soul of man hath its several faculties: As vegitative, it hath its natural parts, and spirits, and powers, and a naturall Appetite after the creature. This is the stable and the manger, where the creature as a natural good may be entertained: It hath also as sensitive, its power of sensation, and sensitive Appetite. This also may entertain the creature; but not for it self, nor by its own conduct; but under the guidance of Reason to an higher end. But the high and noble faculty of Reason, and the Rationall Appetite, may not allow it the least entertainment in its separated capacity, as we are now discoursing of it. It belongeth not to the Naturall or sensitive Powers to see and Love God in the creature; and therefore it cannot be required of them; and therefore they may receive their objects, (moderated by reason) upon lower terms. But its the office of Reason, as to moderate the senses, so to behold God in all the objects of sense; and no otherwise should it have to do with sensual objects, of which more anon.