Fourthly, This Image of God in the holiness of it, was not only in the mind and the will, with a clear knowledge of God, and love of him, but it did extend also to the affections, so that they were made with a regular subordination to the rule of holiness within a man. These wild horses (for our passions are no better) were then all tamed, and as much subject to mans will, as the winds and temples were to Christs: Anger, grief, love and desire, these did not rise or continue in our soul any longer, or otherwise, but as they were conducted by the light of God shining in the mind: This must necessarily be comprehended in that expression, Eccles. 7. when God is said to make man right, rectitude is an universal harmony and congruity of all the parts of the soul unto the rule. Austin did once wonder at that disobedience which now man finds in himself, Superat animu corperi &c. (Confess. lib. 8. cap. 9.) The soul commands the body, and presently it obeyeth, but (saith he) Imperat sibi ipsi, it commands it self, and then there is rebellion, but it was not thus from the beginning: Therefore the Papists and Socinians they do blaspheme in some sense God our holy Maker, whale they affirm, That the repugnancy and rebellion of the sensitive appetite to the reason, ariseth from the very internal constitution of a man; And therefore the Papists they make original righteousness to be the bridle only to curb this appetite, or an antidote to prevent this infection. And as for the Socinian, he denieth, that Adam had any such righteousness at all, and therefore they say he sinned, Because his sensitive appetite did prevail against the rational: Thus they make man, even while he was in honour, and before his fall, to be like the beast that perisheth, and to have no understanding comparatively even in that place of Paradise; But this error is so dangerous, that we are not to give place to it, no not for a moment. In that holy estate the soul commanded the body, and all the affections; They did go, when he bade them go, and stood still, when they were commanded: Oh but now, in what a war, in ⟨p. 115⟩what a confusion and distraction are we plunged? now we cannot be angry, but we sin; now we cannot grieve, or love, but we sin; Thou that deniest original sin, let the exorbitancy of thy passions, the inordinacy of thy affections convince thee: Is thy heart in thy own power?
Fourthly, This Image of God in the holinesse of it, was not only in the mind and the will, with a clear knowledge of God, and love of him, but it did extend also to the affections, so that they were made with a regular subordination to the rule of holinesse within a man. These wild horses (for our possions are no better) were then all tamed, and as much subject to mans will, as the winds and tempells were to Christs: Anger, grief, love and desire, these did not rise or continue in our soul any longer, or otherwise, but as they were conducted by the light of God shining in the mind: This must necessarily be comprehended in that expression, Eccles. 7. when God is said to make man right, rectitude is an universal harmony and congruity of all the parts of the soul unto the rule. Austin did once wonder at that disobedience which now man finds in himself, Superat animu corperi &c. (Confes. lib. 8. cap. 9.) The soul commands the body, and presently it obeyeth, but (saith he) Imperat sibi ipsi, it commands it self, and then there is rebellion, but it was not thus from the beginning: Therefore the Papists and Socinians they do blaspheme in some sense God our holy Maker, whale they affirm, That the repugnancy and rebellion of the sensitive appetite to the reason, ariseth from the very internal constitution of a man; And therefore the Papists they make original righteousness to be the bridle only to curb this appetite, or an antidore to prevent this infection. And as for the Socinian, he denieth, that Adam had any such righteousness at all, and therefore they say he sinned, Because his sensitive appetite did prevail against the rational: Thus they make man, even while he was in honour, and before his fall, to be like the beast that perisheth, and to have no understanding comparatively even in that place of Paradise; But this errour is so dangerous, that we are not to give place to it, no not for a moment. In that holy estate the soul commanded the body, and all the affections; They did goe, when he bade them goe, and stood still, when they were commanded: Oh but now, in what a warre, in ⟨p. 115⟩what a confusion and distraction are we plunged? now we cannot be angry, but we sinne; now we cannot grieve, or love, but we sinne; Thou that deniest original sinne, let the exorbitancy of thy passions, the inordinacy of thy affections convince thee: Is thy heart in thy own power?
