YI2 1:teItittuonr ofMe ZíbíneIftíríbuto, Chap. VI. the moral knowledge which is treafur'd up in the Books ofthe Heathens, is infufficient to reftore man to his original integrity and felicity. Reafon fees that Man is ignorant, and guilty, mortal, and miferable, that he is tranfported with vain paffions, and torment- ed with accufations of Confcience, but it could not redrefs thefe evils. Corrupt Nature is like an imper- fe& Building that lies in rubbifb, the imperfè&iou is vifible, but not the way how to finifh it : for through ignorance of the fiat defign, every one follows his own fancy, whereas when theArchitect comes to finifh his own projea, it appears regular and beautiful. Thus thevarious dire&ions of Philofophers to recover fallen Man out of his ruines, and to ralle him to his firft f}ate, were vain. Some glimmerings they had, that the happinefs of the reafonable nature con(ifted in its union withGod, but inorder to this, they pro- pounded fuch means as were not only ïneffeetual, but oppofite. Such is the prideand follyofcarnal wifdom, that to bring God and Man together, it advancesMan, Sapiens cum and deprefès God. The staicks afcribed to their Diis expari vivit. DeorumWife-man thole Prerogatives whereby he equail'd Socius, non their Supreme God. They made him the archite& of Supplex, Con- troverfiam his own vertue and felicity, and to vie with 7ripiter facie Diis de Felicitate. Scaec. himCelf, to be one of his Peers. Others reduced the Gods to live like Men, and Men like Beaus by pla- cing happinefs in fenfual pleafures. Thus inftead of curing, they fomented the hereditary, and principal Difeafes ofmankind, Pride, and Concupifcence, which at firft caus 'd the feparation ofman fromGod, and in- finitely increafe the diftance between them. For what fins are more contrary to the Majefty and Purity of God than Pride, which robs him of his honour; and carnal luft, which turns a man into a beaft? Betides, all their inventions to expiate fin, to appeafe the Deity and
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