Let it be said, that the _matter of this world_, was in its first created state, free from all extension, solidity and parts, and this would be as grave a saying, and as much founded in nature, as the _rasa tabula_ of the soul: say again, that by degrees it got a materiality of length, breadth and parts, from _without_, and this would be no greater a wonder, than that a soul, created inwardly destitute of any principle of knowledge, should from outward causes grow up into a profound philosopher. _Again_, say that the soul was at first, but a _blank paper_, till the organs of the body began to act upon it; and may not the enemies of religion, as justly say, that it must be the same blank paper again at the last, when the body shall be broken off from it? If therefore the _Essay upon human understanding_ (which the Doctor calls the most original book that ever was published) has produced a metaphysicks, in many points dangerous to religion, and greatly serviceable to false, and superficial reasoning, it is not to be wondered at, since so eminent an error, is the fundamental principle on which it proceeds. But to return to the Doctor: he says, “The divine image and likeness must consist in something that is peculiar to man,――that the two things _peculiar_ to man, are his shape, and his reason; that it cannot be in his shape, therefore it must be in his reason.”¹ ¹ Page 554. The divine image and likeness cannot consist in something that is peculiar to man. It might as well consist in his shape, as in his faculty of making _syllogisms_; but on the contrary, it must consist in that, and only that, which is, peculiar to God. Nor could man possibly be created in the image and likeness of God, unless something peculiar to God, had been the divine glory and perfection of his creaturely life. For the creaturely life, and all that is peculiar to it, is at the utmost distance from God, and can only have a likeness to that, which is to be found in creatures.――God dwelling in a supernatural way in the creature, is the only possible image of God that can be in it. The fallen angels have every thing _that_ was creaturely _left_ in them, but they are horrible devils, because they have lost their supernatural image of God, which dwelt in them at their creation. They have still reason, craft and subtlety; but because they have nothing, but what is peculiar to the creature, they are all rage, torment and misery.