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That Argument which some urge against this, seems to me of no Consideration at all, viz. That if Man be said to be made after the image and Liķeness of God, with respect to his Soul, to his Natural Faculties of Reason and Will, or to his Mora! Perfections ; then Angels may with much greater Reason be said to be made after the Image of God. Truly I think so too: Bụt what the Inconvenience of this is, I cannot tell, Angels are call'd the Sons of God in a more eminent Sense than Man is, and a Son must partake of his Fa; ther's Nature: And therefore if Angels be by Na ture the Sons of God, they are made after his Image and Likeness; and as much liker to God than Men are, as they are more perfect and excellent Spirits. And that they are never said in Scripture to be made after the Likeness of God, is no great Wonder, since we have no particular ACcount given us of the Creation of Angels; and if there had, there had not been the fame Reason to mention this, as in the Creation of Man: For there can be no Doubt that pure and perfe& Spi, rits are made after the Image of God, chat Eternal Infinite Spirit, of whom we can have no such perfect created Image as pure Spirits. But Man being a compounded Creature of Body and Spirit, it was fitting to let us know our Divine Original, and what ą near Relation and Likeness we bear to God.
Others place this Likeness of God only in that Dominion God gave Man over all Creatures ; as it immediately followş : Let us make Man in our Image, after oyr Likeness ; and let him bave Dominion over the Fish of the Sea, and over the Fowel of the Air, and over Gattle, and over all the Earth, and over every creeping thing that creepeth on the Face of the Earth. But these Men should consi- ,
der, That to make Man, and to give him Authority and Dominion over all Creatures, are Two very different Things, as different as Nature and Government are. Natural Dominion is founded in Nature, and when God said, Let us make Man in our gwon Image, after pur. Likeness, and let him have Dominion puer all Creatures i if øgnifies to make Man such a Creature, as fhould be capable of geverning all other Creatures that is, endow him with Reason and Underftanding, which gives him a Natural Dominion gyer all Bryce Creatures : Which proves that 'tis the reasonable Soul, which is mado affer God's Image, For it iş Reason and Underftanding, which is the Superior Nature, 19 which the Government of Bruce Creatures do nacurally belong: · The Image then of God consists in the Soul, in jes patyral Powers and Faculcies of Understanding, Reason, and Will, and in its moral and fpi: riguai Perfections of Pyrity and Virtue, And this proyes what I discoursid to largely before, That the $gul has a Happiness of its own, independent on the Body, and therefore may live and be happy in a separate State. Our very Union to these Bodies, as they are now corrypted and defiled, very much defaces the Glory of this Divine Immage, and clogs and hinders the Motions and Efforts of the Pivine Life ; that we ganngt attain to the just Happinefs and Perfection of our Natures here, byťąre pressing forward with Laboys and Pifficul, ty, and with yarious and uncertain Successes; which, as I observ'd before, is a good Reafon to be: ljeye that there is another State of Life, where we fhall attain these spiritual Perfectionsand Pleafures; where we shall live to Ged, and with that God, after whose Image and Likeness we were made, and are now renewid and fanctify'd by the Power of the holy Spirit.
2. If all this be 'not thought a direct Proof of the "Immortality of the Soul, and that we hall live in another State after the Death of these Bodies ; we must observe farther, that - God made Man to be Immortal. - This is necessarily suppos’d, in the threatning of Death upon his Disobedience : . Of the Tree of Knowledge of Good and Evil, thou malt not eat of it; - for in the day that thou eatest thereof, thou shalt surely die, Gen. 2. 17. Which does not signify, that he should immediately die, as soon as he had eaten of that forbidden Fruit, as the Event proves; for he lived many Hundred Years after it : But the Meaning is, that from that Moment he would become mortal, and should certainly die, when God saw fit. Now the threatning Adam with Mortality and Death upon his Tranfa' gression, necessarily proves, that he would not have died, had he' not eaten the forbidden Fruit. Let us then consider what the Consequence of this is. God made Man to be Immortal; then Man had an immortal Principle of Life ; for God. makes no Creature for Immortality, without : giving it an immortal Nature, which is its natural Immortality. . . . . .,!!:::..
Now it is certain nothing is capable of immortal: Life, but that which has a Principle of Life in it self: And therefore 'tis only the Soul which is by Nature immortal, that Breath of Life, which God breath'd into Mån, when he had form'd him of the Dust of the Earth. For the Body has no Life of its own, as I have already obsery’d, but is animated and quickned by the Soul. 323..... · This is a plain Proof of the natural Immortality of the Soul. Let us then consider what this Death is, with which God threatned Adam for his eating the forbidden Fruit. For you fay nothing can fuffer Death, but that which hath à Principle of :
Life: And therefore, if the Squl only be this Breath of Life, this Threatning must reach the Soul, which must be extinguish'& when the Body dies; which proves the Mortality of the Soul, as well as the Body, as far as this Threatning extends, · I answer to this, we must consider, 1. 'That it contradicts the Methods of divine Providence and Government, to destroy any Nature which he has made. "All Philosophers agree, that though Matter it self is changed into a Thousand different Shapes, yet not any one Particle of it utterly perishes; Much-less, can we think, that God destroys any Principle of Life, which he has made by Nature immortal.;
30 is his rosas in And therefore, 2. We nrult understand that Threatning of Death in" that Notion, which is not only the common, "bui. the Scripture Notion of Death; that is, for the Death of the Body, which is by. Nature mortal ; though it should have been preserv'd immortal by the Tree of Life. This is what all Mankind' call Death, even those who believe the Soul'to be immortal, that the Body loses all Life, and 'Sense, and Motion. For this is dying to this World, and to all the 'Pleasures and Enjoyments of it. Business Dir .
And 3dly, That this is the Notion of Death, appears from that Sentence denounc'd against Adam after his 'Fall; 'Duft thou art, and to Dust thou shalt return; That as his Body was originally form'd out of the Dust of the Earth, so upon his Transgression, he should return to the Dust of the Earth again: Which concerns 'only. the Diffolution of that Union between Soul and Body, but does not threaten the Death, Annihilation, or Extinction of the Soul: For the Soul was not made of Dust, and therefore can never return to
iicii' ' ! - Duft:
Dust. And if this Sentence of Death dočs not relate to the Sout, but only to the Diffolution of tħis mortal Body, then though the Body dies, thë Souf is immortal still : This Breath of Life is not extinguish'd, though the Body return to its original Duft. And this is an Argument of great Cón. sequence, because it provës the Immortality of the Soul after Death, as it proves that tħě Soul is by Nature immortal; and that the Sentence of Death does not extend to the Soul, but only to the Separation of the Soul and Body, and thč Dita solution of the Body into Dust.
4. To confirm ús in this Belief, That Death does not put an End to us; we may obtërve in what manner the Scripture fpeaks of Dying. We are told of Abraham, that he gave up the ghost, and died in a good old agt; an old man, and full of gears; and was gatherd to his fathers, Gen. 25. 8. The like we read of laat, that he gave up the gbolt and died; and was gathered unto bis People, Gen. 35. 29. Which naturally supposes that their Fôre: fathers, who were dead, did Itill live and subfift in a feparale Statë; and that they went to them when they went out of these Bodies : For, as Procopius obferves, they could not be gather'd to those who were not. We must not attribute abfurd, or improper Forms of Speech to the Holy Spirit. And yet to say, Thaï to be gather'd to their People, fignifies no more than to die as their Forefathers did, and to fall into nothing as they did, is manifeftly abfürd. Certainly David meant fomething more by it, when speaking of his Child, which was dead, he said, I shall go to him, but he fall not return to iné : Which supposeś that they should ineet together in the other World: And that is impoffible without a Life after Death ; for Two Nothings can never meet.