DISCOURSE

DISCOURSE

A Treatise of the Soul ofMan. ken to, inthe following discourse. All that I shalladd is, That in this, aswell as in fome other reſpects, our fouls are made a little lower than the angels ; butwhentheyare uncloathed ofthe body, and have received it again, in anew edition, a ſpiritual body, then they ſhall be ισαγγελοι, equalunto angels, in theway and manner of life and action.

Thus I have, as briefly as I can, diſpatched the firſt thing propounded, viz. the nature of the foul, in the explication of theſe ſevenparticulars: itis a ſubſtance, a vital, ſpiritual, and immortal ſubſtance, a ſubſtance endued with understanding, will, affections, and an inclination to the body. And now we are come tothe II . Branch, viz. Its original and infufion.

I. As to its original, Ihave deſcribed ittobe immediately fromGod, in the way of creation: an honour done to no o ther living creature except angels.

The world hath beentroubled with agreat many extravagant, and wild notions about the original ofthe foul ofman; a (certain mark and argument ofits apoſtacy from God.) " ‡ Solinus writes ofone, whoby

" awound in the hinder part of his head, fell into ſuch a degree ofignorance and oblivion, thathe forgot hisownname,

" and could not tell whether he had any name at all."

But oh ! whata ſtunningblowdid man receive by the fall, that he ſhould forget the veryAuthor ofhis being, and rather claim alliance, and derive the being ofhis foul from any thing than

God; though it bears the very marks and characters ofits divine Author and Father upon it! The principal errors about theorigin ofthe foul (for that wild notion ofEpicurus hath been laidſo flat by thepens ofmanylearned men, that it is ava nity toſtrikeone blow more at it) maybe reduced to theſethree heads.

(1.) Some affirm it to be by way of|| traduction, or natural generation from the parents to the child.

This opinion is very ancient ; Tertullian, and divers ofthe Weſtern Fathers, cloſedwith it, asjudging it the beſt expedient to ſolve the difficulties of the foul's taint and defilement with original fin.

†. Solinus refert de quodam, quod accepto vulnerein occipitio, ad tantam devenit ignorantiam, ut nefciret se habuiſſe nomen,

Auguſtodun. de Philoſoph. Mundi, lib. iv. c. 24.

Daturagens phyficum quod aliud eſſenon poteft quam parens; qui ei feminis animam e materiæ finu eliciat. i. e. There is a phyſicalagentwhich canbenootherthan the parent, who produces the foul offeed from thebofom ofmatter.

ATreatise of the Soul of Man.

But antiquity isno paſſport for errors. The greyhairs ofopinion, asonewell notes, are then honourable, when they are found in theway of truth.

Doctor Brown * tells us, "He " ſhould rather incline to the creation, than the traduction of " the foul, though either opinion, (faith he,) will confift

"well enough with religion, did not one objection haunt " him, and this is a concluſion from the equivocal and " monstrous productions by unnatural copulation, as ofa man

" andbeaft: for, if the foul of man, (faith he,) be not tranf- " mitted and transfuſed in the feed, why are not theſe produc- " tions merely beafts, but have alſo an impreffion andtincture

" ofreaſon in as higha meaſure, as it can evidence itſelfinthoſe " improper organs ? ".

Whichway the doctor's judgmenthad inclinedinthis controverly, had been of nogreat confideration to the determination ofit; though itis apitywe ſhould loſe his confentandcompany, for the fake of fuch a beaſtly objection as this, which haunts hismind: for, iftherebe anyſuch creatures that feem tohavea tincture of reaſon, it is buta tincture, andaſeeming, not areal tincture neither, which many other brutes have.

Thedoctor is too well acquainted with philoſophy, and a man of too much reaſon to allow himself to think that ſuch a production, as heſpeaks of,hathtwo natures and eſſential forms in one body, as of a man and a horſe. He knows that every entity hath butoneſpecial eſſence, and can havenomore, except hewillplace one and the ſame thing underdiverſe ſpecies in the predicament of ſubſtance. And as there cannot be two distinct forms, ſo neither canthere be a mixion of them inthe

Centaur or monstrous birth: for, ex duobus entibus perse, non fit unum ensperſe.

Buthe confeſſeth this objection was bred amongtheweeds and tares ofhisown brain, (arank foil nodoubt) and I am pretty confident he had weeded it out in his latter years; for I find this notion ofthe Centaurs, (that is, halfhorſes, halfman),but into its proper place among his vulgar errors,B.

1. chap . 4. And so Iſuppoſethat rub being out of the way, he returned again to us.

(2.) A fecond opinion was, That they were procreated by angels: and that which gave the ground, fuch as it is, to this opinion or fancy, is the ſimilitudeor reſemblancewhich is found betwixt angels and the fouls ofmen. But this fancy needs nor anyinduſtrytooverthrow it; forthough it be certain there is a • ReligioMedici, Se&, 36,

A Treatise of the Soul ofMan. fimilitude and reſemblance + betwixt angels and fouls, both being immaterial and ſpiritualſubſtances, yet angels neither propagateby generation, nor is itin their power to createthe leaft

Ay or worm in the world, much less the foul of man, the higheft, and nobleſt, and moſt excellent being. Great power they have,butno creating power, that isGod's incommunicable property; and procreate our fouls they did not, for though they are ſpirits, yet ſpirits ofanother ſpecies.

(3.) Athird fort there are, who deny Thecoetaneous creatithatfouls arecreated ſubſtances, andproon offouls rejected. ceededfromGod; but affirm withal, that he created themfimul, etfemel, together andatonce, as the angels were, and not one by one, as men are born into the world. "Of this opinionwasPlato ; who thought

" allhuman fouls to be created together before their bodies, " andplacedinſomeglorious andſuitable manſions, as the ſtars ; till, at last, growing weary of heavenly, and falling in love

" with earthly things, for a punishment of that crime, they " were caſt into bodies, as into ſo many priſons ‡."

Origen fucked in this notion ofthe pre-existence of fouls : and upon this ſuppoſition it was that Porphyry tells us, in the life of Plotinus, he blushed as often as he thought ofhis being in a body, as aman that lived inreputation and honour, blushes whenhe is lodgedina priſon.

The groundon which the Stoics bottomed their opinion was, the great dignity and excellency ofthe foul, which inclined them to think theyhad never beendegradedand abafed, as they are bydwelling in ſuch vilebodies, but for their faults; and that it was for ſome former fins of theirs, that they ſlid down into groſs matter, and were caught intoa vital union with it ; whereas, had they not finned, they had lived in celeftial and ſplendid habitations, more ſuitable to theirdignity.

But this is a pure creature of fancy; for, ( 1.) No foul in the world is conſcious toitſelf, ofſuch apre-existence, nor can

† That is perfect, which produces ſome other thing like itſelf: but ſubſtances that are immaterial, are far more perfect than thoſe which are material ; therefore, iftheſe laſt make others like in kind to themſelves, much more muft angels be able to procreate, fome other incorporeal ſubſtance ofan inferior nature, namely, the human foul.

D. Dionyf. c. 4. dedivinis nominibus.

†Plato in Timeo finxit Deum omnes animas humanas ante corporafimul creaffe, et incomparibusftellis conſtituiſſe : tum eas cœleftium rerum tædio, et terrenarum amore captas, ut tantifceleris pænas luerent, in corpora tanquam in carcerem conjectas.

ATreatise of the Soul ofMan.

remember when it was owner ofany other habitation than that itnowdwells in.

(2.) Nor doth the ſcripture give us the leaſt hintofany fuch thing. Some indeedwould catch hold ofthat expreſſion, Gen. ii . 2. "Godreſted theſeventhdayfrom all the workswhichhehad made:" andit istrue, hedidfo, thework ofcreationwas finiſhed and ſealed up, as to any new ſpecies or kind of creatures to be created; no other fort offouls will be created, thanthat which was at firſt: but yetGod ſtill creates individual fouls, (My Father worketh hitherto, and I work), ofthe ſame kind and nature withAdam's soul. And, (3.)

For their detrufion into theſebodies as apunishment of their fins inthe former ſtate; if we speak of ſin in individuals, or particular perſons, the ſcripture mentions none, cither original or actual, defiling any foul in any other waybut by its union with the body.

Pre-exiſtence therefore is but adream.

But to me it isclear, thatthefoulreceives not its beginning by traduction orgeneration; for that which is generable, is alſo corruptible ; but the ſpiritual immortal foul,(as ithathbeen proved tobe), is not ſubject to corruption. Nor is itimaginablehow a foul ſhouldbeproduced out of matter, which is not enduedwith reaſon : or, how abodily ſubſtance canimpart that to another, which it hath not in itſelf.

Ifitbe faid, the foul ofthe child proceeds from the foul of the parents, that cannot be; for ſpiritual ſubſtances are impartible, and nothingcan be difcinded from them.

" * And it is abfurd to think the foul of " Adam ſhould ſpring from one original, and the fouls ofhis

" offspring from another, whilst both his andtheirs are ofone " andthefame nature and ſpecies." To all which let me add,

Thatasthis affertion oftheir creation is most reasonable, ſo it is !

! moſt ſcriptural.

It is reasonable to think and say, " † That " no active power can act beyond, orabove the proper ſphere

" ofits activity and ability."

But ifthe foulbe elicited out of the powerof matter, herewould be an effect produced abundantly more noble and excellent than its cauſe. And as it is moſt reaſonable, ſo it is moſt ſcriptural. To this purpoſe diverſeteftimonies of ſcripture are citedand produced by ourdivines, amongſt which we may ſingle out theſe four, which are offpecial remark and uſe; Heb. xii. 9, " Furthermore, wehad

* Absurdum est aliunde eſſe animam noftram, aliunde animam Ada: cum omnes funt ejufdemſpeciei.

Zanch.

+ Nulla virtus activa agit ultra fuum genus, fedanima intellectiva excedit totumgenus, corporeæ natura, cum fit fubftantia

Spiritualis, &c.

Conimbr.

ATreatise of the Soul ofMan.

"" fathers of our fleſh which corrected us, and we gave them reverence ; ſhall we not much ratherbe in ſubjection to [the " Father of ſpirits, and live ?" Here God is called the Father of ſpirits, or of fouls, and that in an emphatical antithefis, or contradiftinction to our natural fathers, who are called the fathers of our fleſh, or bodies only.

The true ſcope and ſenſe ofthis text, is, with greatjudgment andclearness, givenusby that learnedand judiciousdivine, Mr. Pemble †, in theſewords:

" [Nothing is more plain and emphatical than this antitheſis ; " We receive our flesh and body from our parents, but our

" fouls from God: if then we patiently bear the chaſtiſements " of our parents, who are the authors of the vileſt part, and " havethe leaſt right or power over us ; with how much more

" equala mind ſhouldwe bear his chaſtiſements, who hath the " fupreme right tous, as he is the Father and only giver of that " which is moſt excellent inus, viz. our fouls or ſpirits ?] "

Here it appears evident, that our fouls flow not to us in the material channel of fleshly generation or defcent, as our bodies do,butimmediatlyfromGod, their proper Father, in theway of creation.

Yet he begetsthem not out of his own effence or ſubſtance, as Chriſt, his natural Son, isbegotten, but, εκ μη οντων, out of nothing thathad been before, as Theodoret well expreſſeth it.

Agreeable hereunto is thatplace alſo in Zech. xii.

I. " The Lord which ſtretcheth forth the heavens, and layeth " the foundations of the earth, and formeth the ſpirit of man

" within him:" " || Where the forming of the ſpirit, or foul " ofman, is aſſociated with these two other glorious effects of " God'screating power, namely, the expansion ofthe heavens,

" and laying the foundations ofthe earth ;" all three,are here equally aſſumed by the Lord, as his remarkable and glorious works of creation.

He that created the one, did as much create theother.

Now the two former we find frequently inſtanced in fcripture, as the effects ofhis creatingpower, or works implyingthe

† Pemble de origine animae,p. 56. Nihil apertius et εμφατικότερου ista Antithefi, cranem corpusque a parentibus, animas a Deo accipimus; quodfi viliorispartis authores, et qui in nos minusjuris habent, patienter caftigantesferimus; quanto equiore animoferemus eum qui fupremumin nosjus obtinet, utpote partis, quæ in nobis eftpræftantiſſima, unicus Dator Conditorque.

|| Testimoniumfatis clarum, quo docemur, pari paſſu hæc tria ambulare ; expansionem cæli, fundationem terra, et formationem anima rationalis.

ATreatise of the Soul ofMan.

AlmightyPower ofGod; and therefore are preſented as ſtrong props toour faith, when it is weak and ſtaggering, for want of viſible matter ofencouragement, Ifa. xl. 22. and xlii. 5. Jer. x.

12. Job ix. 8. Pfal. civ. 2. q. d. Are my people in captivity, and their faithnonplus'd, and at aloſs, becauſe there is nothing infight that hath a tendency to their deliverance, no prepared matter for their ſalvation ? Why let them confider who itwas that createdtheheavens, and the earth, yea and their fouls alſo, which are ſo perplex'd with doubts, out ofnothing; the ſame

Godthatdid this, can alſo create deliverance for his people, though therebe nopre-exiſtent matter to work itout of.

Add to this that excellent place of * Solomon, in Eccl. xii.

" Then ſhall thedust return to the earth, as it was : and the ſpirit toGodwho gave it."

Where he ſhews uswhat becomes ofman, and how each part, of which he conſiſts, is beſtowed, anddiſpoſed ofafterhisdiſſolutionbydeath. And thus he ſtates it: The two conſtitutive parts ofa man are afoul and abody : theſe two parts have two distinct originals : the body, as to its material cauſe, is duſt ; the foul, in its nature, isa ſpirit, and as to its origin, it proceedeth from the Father of ſpirits ; it is his own creature, in an immediateway. Hegave it : hegave it the being it hath by creation, andgave it to us, i.e. to our bodies by inſpiration. Now qualis Genesis, talisAnalyfis: When death diffolves the union which is betwixt them, each part returns to that fromwhence it came, duſt to duſt, and the ſpirit to God that gave it.

The body is expreſſed by its material cauſe, duſt; the foul only by its efficient cauſe ; as the gift of God; becauſe ithad no material cauſe at all, nor was made out of any pre-exiſtent matter, as the body was.

And therefore Solomon here ſpeaks ofGod, as ifhe had only to dowith the foul, leaving the body to its material and inſtrumental cauſes; with whom he concurs by a general influence.

It is God, not man alone, or God by man, that hath givenus theſe bodies ; but it is not man, but God alone, who hath givenus theſe ſouls. He therefore paſſeth by the body, and * Solomon refolves both the parts of man into their firſt principles; as therefore he refolves the body into the duſt, whence it was taken; ſo alſo, ifthe foul had been made of an heavenly ſubſtance, or, (as Plato ſays), of the foul of the world, Solomon would have refolved the ſoul into it; butwhenhe says fimply ofthe foul, that it returns toGod who gave it, he teaches us, That it was created ofnothing, into which it could notbe refolved.

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VOL. III.

A Treatise of the Soul of Man. fpeaks ofthe foul as the gift ofGod; becauſethat partofman, and that only, flows immediately from God, and, at death, returns to him that gave it.

All theſe expreſſions, The Father ofspirits, the former of the spirit of man, the giver of the fpirit ; how agreeably are they to each other, and all of them to the point under hand, that the foul flows from God by immediate creation ? You fee it hath no principle out of which, according to the order of nature, it did ariſe, as the body had ; andtherefore it hathno principle into which, according to the order ofnature, it can be returned, as the body hath ; but returns toGod, its efficient cauſe ifreconciled, to a Father, not onlyby creation, but adoption ; if unreconciled, as a creature guiltyof unnatural rebellion against theGod that formed it, to bejudged.

11. God created and infusedit into the body, with an inherent inclination and affection to it.

The † nature of the foul andbody is vaſtly different, there is no affinity or fimilitude betwixt them: butitis in this cafe, as in that of marriage.

Two perſons of vaſtly different educations, conſtitutions, and inclinations, coming underGod's ordinance, into the nearest relation to each other, find their affections knit and endeared by their relation to adegree beyondthat which results from theunion of blood : So it is here.

Whence this affection ariſes, inwhat acts it is diſcovered, and for what reaſon implanted, will be at largediſcovered ina diſtinct branch ofthe following dilcourſe, to which itisaffigned.

Mean while, I find myself concerned to vindicate what hath been here afferted from the argumentswhichare urged against the immediate creation and in- / fufion ofthe fout, and in the defence of the opinion ofits traduction from the parents.

To conceal, or diſſemble theſe arguments and objections, wouldbe but a betraying of the truth I have here afferted, and give occaſion for fome jealousy, that they are unanfwerable.

To come then to an iſſue ; and first, Object. 1. It is urged, that itis manifeſt in itself, and genewally yielded, thatthe fouls ofall other creatures come by generation, and therefore it is probable thathuman fouls flow in the fame channel alſo .

+ The body is neceffary to the foul, which is the perfection of theorganicalbody, for it is nota feparate form, i. e. a form properly ſo called, therefore it requires matter, in ſo much that the foul, whenſeparate from the body, till retains its relation and inclination to it, which is followedwith the refurrection ofthe body. Came ron prælect. in Mat.p. 124.

ATreatise of the Soul ofMan.

Solut. There is a ſpecific difference betwixt rational fouls, andthe fouls ofall other creatures, and therefore noforce at all inthe conſequence. A material form may riſe out of matter ; but a ſpiritual, rational being(as the foul of man is) cannot fo rife, beingmuch more noble and excellent than matter is.

What animal is there in the world, out of whoſe foul the acts of reaſon ſpring, and flow, as they do out ofhuman fouls !

Arethey capable of inventing, (or which is much leſs)oflearn ing the arts and ſciences ? Can they correct their fenfes, and demonſtrate a ſtar to be far greater than the whole earth, which tothe eyeſeems nobigger thanthe rowel ofa ſpur ? Do they foreknow the poſitions, and combinations of the planets, and the eclipses of the fun and moon many years before they fuffer them? And if they cannot perform theſe acts ofreaſon, as it is fure they cannot, how much less can they know, fear, love, or delight in God, and long for the enjoyment of him ! Theſe things do plainly evincehuman fouls to be of another species, and therefore ofa higher original than the fouls ofbrutes.

If allhave one common nature and original, why are they not all capable ofperforming the fame rational, andreligious acts ?

Olj. 2. But though it ſhould begranted, that the foul ofthe firſt man was by immediate creation and inſpiration fromGod; yet it follows not, that the fouls of all his poſterity must be fo too. Godmight create him with a power of begetting other fouls after his own image. The firſt tree was createdwith its feed in itſelfto propagate its kind, and ſo might the firſt man.

Sol. 1. Trees, animals, and ſuch-like, were not created immediately out of nothing, as the foulofmanwas; but the earth was the pre-exiſtent matter out of which they were produced by the word of God's bleſſing and power; butman's foul was immediately breathed intohimbyGod, and had no pre-exiſtent matter at all : Andbesides, all human fouls being of one spe. cies, have thereforeone and the fame original : The foul of the poorest child is of equal dignity with the foul ofAdam.

And ifwe confult Job xxxiii. 4. we shall findElihu giving us there the fameaccount, andalmoſt inthe ſame words, ofthe original ofhis foul thatMoſes inmy text gives us ofthe original ofAdam's foul : " The Spirit of God hath formed me, and the " breath ofthe Almighty hath given me life."

Sol. 2. But it is evident, fouls ſpring not from the parent, as one plant, or animaldoth from another; for they have their ſeed in themselves, apt and proper to produce their kind; but the feed of fouls is not to be found in man: It isnot to be found

ATreatise of the Soul of Man. in his body; for then(as was ſaidbefore) a ſpiritualand nobler eſſence must be produced out of a material and baſer matter,

(i. e.)the matter muſt give to the foul that which ithath not initſelf, nor is it to be found in its foul ; for the foul being a pure, ſimple, and inviſible being, can fuffer nothing to be deſcinded from it, towards the production ofanotherfoul. A fpirit, as thefoul is, ſubſtantiafimplex et impartibilis ; anuncompounded, and indiſcerpible, or impartible being.

Nor can it ſpring partlyfromthe body, and partly from the foul, as from con-cauſes; for then it ſhouldbe partly corporeal, and partly incorporeal, as its caufes are.

" So that there is no matter, " ſeed, or principle of fouls found inman ; and to be fure (as *

" Baronius ſtrongly argues) he cannot produce a foul without " pre-exiſtent matter; for that were to inake him omnipotent,

" and aſſign a creating power to a creature."

Besides, that which is generable, is alſo corruptible, as we ſee trees, animals, c. which are produced that way, to be ; but the foul is not corruptible, as hath inpart beenalready proved, and more fully, in the following diſcourſe. So that Adam's ſoul, and the fouls ofhis polterity ſpring not from each other, but all fromGodby creation.

Ohj. 3. Ifthe foulbe createdand infuſedimmediately byGod, either it comes out ofhishands pure, or impure ; if pure, how comes it tobe defiled and tainted with fin ? Ifimpure, how do we freeGod from being the author of fin ?

Sol. If the queſtionbe, whether fouls be pure or impure, as foon asthey are unitedwith their bodies ? The answer is, they are impure, and tainted as soon as united: For the union conſtitutes a childofAdam, andconſequentlya finful impurecreature.

But if it reſpect the condition and ſtate in whichGod created them, I anſwer with Baronius †.

They are created " neither morally pure, nor impure; they receive neither puri-

ty nor impurity fromhim, butonlytheir naked eſſence, and " the natural powers and properties flowing therefrom." He inſpires not any impurity into them; for he cannot be the au- *Pater nequeproducit animam filii ex aliqua repræ-exiftente; nequeproducit eam ex nulla re præ exiftente: hoc enim eft creare; ergo nullomodo eamproducit.

Baronii diſſert, ſecunda de Origine Animae, p. 120.

+ Anime noftra aDeo creante neque accipunt puritatem, feu justitiam ; neq; impuritatem et propenfionem ad malum :

Sed tantumeffentiamspiritualem,etproprietates ab effentia dimanantes.

Baroni exercit. p. 103.

ATreatise of the foul of Man.

thor of fin, who is the revenger of it.

Nor doth he create themin their original purityandrectitude; for the fin ofAdam loft that, andGod juſtly withholds it from his poſterity. Who wonders (faith ‡ one) to fee the children, the palaces, and gardens of traitors to droop and decay, and the arms of his houſe, and the badge of his nobility, to be defaced and reverfed? That which is abuſed by man to the dishonour of God, may juſtlybe destroyed (I add in this caſe, or with-held) byGod tothedetrimentofman. Adam voluntarily and actually deprivedhimself, and meritoriouſly deprived all his poſterity of that original righteoulneſs and purity in which he was created. As anholyGod, he cannot inſpire anyimpurity, and as ajuſt and righteous God, he may, and doth with-hold, or create them void and deſtitute of that holiness, and righteouſneſs, which was once their happineſs and glory.

Obj. 4. But how come they then to be defiled and tainted with original fin ? It is confefſedGoddidnot impure them, and thebodycannot; for itsbeing matter, cannotact upona fpirit ; yea, of itſelf it is adead lump, andcannot act at all.

Sol. What if this be one of thoſe myſteries reſerved for the world to come, about which we cannot in this ſtate folve every difficulty that may be moved ? Muſt we therefore deny its divineoriginal ? What if Icannot understand ſome myſteries, or anſwer ſomequeſtions about the hypostatical union of the two natures, in the wonderful perſon of our Emmanuel ? Muſt I therefore queſtion whether hebe Θεανθροπος, God-man? We must remain ignorant of fome things about our fouls, till we come intothe conditionofthe ſpirits ofjuſtmen madeperfect||.

Mean time, I think it much more ourconcernment to ſtudyhow wemayget fin out ofour fouls, thantopuzzleourbrains tofind howitcame into them.

Butthat the objector may nottake this for anhandfſome ſlide, orgo by to this great objection, I return to it, in afew particulars.

(1.) That I thinknot original fin follows either part ſingly; itcomes in neitherbythefoulalone,norby thebody alone, apart from the foul ; butupon the union and conjunction of both in one perfon. 'Tis the union of theſe two which conftitutes a Jenkins on Jude, Vol. 1. p. 5 , 9 .

Man ſince the fall,being lessthanhimself, underſtands nothim. felf; nor will he fully, tillhebe fullyreſtored tohimselfin glory.

Norton'sOrth. Evang. P. 237.

ATreatise of the Soul of Man . child ofAdam, and asfuch onlywe are capableofbeing infected withhis fin.

(2.) * And whereas it is ſo confidently aſſerted in the objection,that fin cannot come into the foul by, or from the body, becauſe it being matter, cannotact upon a ſpirit: I ſay, this is gratis diftum, eaſily ſpoken, but difficultlyproved. Cannot the bodyact upon, or influence the ſoul? Pray then how comes it to paſs that ſo manyfoulsbecome foolish, forgetful, injudicious,

&c. by their union with ill-diſpoſed bodies? Nothing is more ſenſible, plain and evident, than that there is a reciprocal communication betwixt the foul and body.

The body doth as really (though we knownot how) affect the soul with its difpoſitions, as the foul influences itwith life and motion. The more excellent any form is, the more intimate is its union and conjunction with the matter.

The foul of man hath therefore amore intimate and perfect union with the body, than light hath with the air; which is made,by fome, thebest emblem, and fimilitude to ſhadow forth this union.

But the union betwixt them is too intimate to be conceived by the help ofany fuch fimilitudes.

That this infection is by way ofphysical agency, as a rusty ſcabbard infects. and defiles a bright (word, when ſheathed therein ; I will not confidenly affirm as fome do.

It may be by way ofnatural concomitancy, as Eftius will have it ; or to ſpeak, as Dr. Reynolds (modeſtly, and as becomes men thatare confcious ofdarkness and weakness) byway of ineffable refultancy and emanation.

(3.) Upon the whole, original fin conſiſts in two things. viz..

1. In the privation ofthat originalrectitude which ought to beinus.

2. In that habitual concupifcence which carrieth nature to inordinate motions.

This privation and inordinate inclination, make up that original corruption, the rifewhereofwe are ſearching for : And tobringus asnear aswe cancome, without a daring intruſion

*The foul (ſayſome) inthemomentofits creation and infufion byGod, being unitedwith thebody by the plasticand formative virtueofthe parental feed: the parent maybe truly faid to generate the man, though he do not produce the form : Becauſe proper gèneration conſiſts in the union,andnot in the production ofparts.

So thatoriginal ſin is notpropagated from body to body, noryet from foul to foul, but from man to man.

ATreatise of the Soul ofMan.

into unrevealed fecrets, our folid divinės proceedby theſe ſteps, in anfwering this objection.

(1.) If itbe demanded how it comes to paſs that an infant becomes guilty ofAdam's fin ; The answer is, becauſe he is a childofAdam by natural generation.

(2.) Butwhyishedeprivedofthat original rectitudeinwhich Adam was created ? They anſwer, becauſe Adam loft it by his fin, and therefore could not tranfmit what he had loft to his poſterity.

(3.) But how comes he tobe inclined tothat which is evil?

Their answer is, becauſe he wants that original rectitude: For whosoever wants original rectitude, naturally inclines to that which is evil. And ſo the propenfion ofnature, to thatwhich is evil, ſeems to be, by way ofconcomitancy, with thedefect or wantoforiginal righteoufuefs.

And thus I have given ſome account ofthe nature and original of the foul of man: though alas ! my dim eyes fee but littleofits excellency and glory.

Yet, by what hath been faid, itappears the maſter-piece ofallGod's work ofcreation, in this lower world.

But beauſe I ſuſpect the deſcription I havegiven ofit will be obſcure and cloudy tovulgar readers, of aplain and low capacity, by reaſon of divers philofophical terms which I have been forced to make use of; and reckoning myſelf, a debtor to the weak and unlearned, as well as others, I will endeavour to trip this deſcription ofthe foul, for their fakes, out of thoſe artificial terms which darken it tothem, and preſent it once more inthe moſt plain and intelligible epitome I am capable to give it in; that ſo the weaker underſtanding may be able to form atruenotionofthe nature, and originalof the foul, in this manner.

Thisfoulofmineisatrue andrealbeing; not afancy, conceit, avery nothing. It Thefoulaſubſtance. hath a proper and true being in itſelf, whether I conceit itor not. Nor indeed can I conceiveofit, but by it.

It is not ſuch a thing as whiteneſs is in ſnow, a mere accident, which depends upon the ſrow in which it is, for the being ithath, and muſt perith as foon as the ſnow is diffolved :

Myfouldoth not fo much depend upon my body, or any other fellow-creature for its being ; but is as truly a ſubſtance as my body is, though not of fo groſs and material a kind and nature.

My foul can, and will fubfift and remain what it is, when my body is ſeparated from it; but mybody cannot fubfift and remainwhatitnow is,when my foul is feparatedfrom it: So that

ATreatise of the Soul ofMan.

I findmy foul to be the moſt ſubſtantial and noble part ofme; it is not mybody, but my foul which makes me aman. And ifthis depart, all the rest of me is but adead log, a lump of inanimate clay, a heap of vile duſt and corruption.

From this independentſubſiſtence ithath in itſelf, and the dependence its properties and affections have upon it, I truly apprehend and call it aſubſtance.

Butyet, when I call it a ſubſtance, I Butaspiritualſubſtance. must not conceive ofit as a groſs material, palpable ſubſtance, ſuch as my body is, which I canfee and feel : No, there are ſpiritual fubftances as well as groſs, viſible, material ſubſtances. An angel

isa ſpiritualſubſtance, areal creature, and yet imperceptible by my fight or touch, ſuch a ſubſtance is my foul.

Spiritual fubſtances are as real, and much more excellentthan bodily fubſtances are.

I can neither fee, hear, nor feel it, butIboth fee, hear, and feel by it.

My foulis alſo a vital ſubſtance.

It is a A vital ſubſtance. principleof life to my body: It hath a life in itſelf, and quickens my body therewith. My foul is the ſpring of all the actions and notions of life which I perform .

Ithath been an error taken in from my childhood, that ſenſe is performed in the outward organ, or members of my body ; as touching in thehand,feeing in the eye, hearing in the ear, &c. inthem, I ſay, and not only by them, as if nothing were required to make ſenſe, but an object and an organ. No, no, it is not my eye that feeth, nor my ear that heareth, nor my handthat toucheth, butmyfoul, inandby them, performs all this.

Letbut an apoplex hinderthe operations of my foul in thebrain, and ofhow little uſe are my eyes, ears, hands or feet to me ? My life is originally in my soul, and ſecondarily byway ofcommunication inmybody. Sothat I find my fout tobe a vital, as well as aſpiritualſubſtance.

Andbeing both a vital and ſpiritual An immortalſubſtance. ſubſtance, I must needs conclude it to be an immortal ſubſtance .

For in ſuch apure, ſpiritual nature, as my foul is, there can be found no feeds or principles of death.

Where there is no compoſition, therewillbe no diſſolution. Mybody indeed having fo many jarringhumours, mixedelements, and contrary qualities in it, mustneeds fallanddie at laſt : but myfoulwas formed for immortality, by the ſimplicity and ſpirituality of its nature. No ſwordcanpierce it from without, nor oppoſition can deftroy it from within ; mancannot, andGodwill not.

ATreatise of the Soul ofMan.

Andbeingan immortal ſpirit, fitted and framed to live for ever, I find that Endued with underStanding, will, and Godhath, anſwerably, endued and furniſhed itwith an understanding, will, and affections, whereby it is capable of being wrought upon by the Spirit, in the way of grace and fanctification, inthis world, in order to the enjoyment ofGod, its chiefhappineſs, inthe world to come. affections.

By this its understanding, I am distinguiſhed from, and advanced above allother creatures in this world.

I can apprehend, diftinguiſh, and judge of all other intelligible beings.

Bymy understanding I difcern truth from falfhood, good from evil; it ſhews me what is fit for me to chuſe, and what to refufe.

To this faculty or power of understanding, my thoughts and confciencedobelong; the former to myspeculative, the latter tomy practical understanding. My thoughts are all formed in mymindor underſtandingin innumerable multitudes and va riety. By it I can think of things preſent, or abſent ; viſible, or inviſible; of God, or myself; of this world, or theworld tocome.

To my understanding alſo belongs my confcience, a noble, divine, and awful power : Bywhich Iſummon and judgemyfelf, as at a folemn tribunal; bind and loofe, condemn and acquit myſelf and actions, but stillwith an eye and reſpect to the judgment of God. Hence are mybest comforts, and worſt terrors.

This understanding of mine is thedirector and guide of my will, as the counsellor; and my will is as the prince : It freely chuſethand refuſeth, as my underſtanding directs and ſuggeſts to it.

The members ofmybody, and the paſſions of my foul, are under its dominion : The former are under its abſolute command, the latter under its fuafions and infinuations, though not abſolutely, yet always with effect and fucceſs.

Andboth my understanding and will, Ifind tohavegreat in fluence upon my affections.

Theſepaſſions and affections of my foul are ofgreat uſe and dignity. I find them as manifold, as there are confiderations ofgood and evil.

They are the ſtrong and ſenſible motions of myfoul, according tomy apprehenfions ofgood and evil. By them my soul is capable of union with thehighest good. By loveanddelight Iam capable of enjoyingGod, and reſting in - him, as the centre of my foul.

This noble understanding,

VOL. III .

ATreatise of the Soul ofMan. thoughts, confcience, will, paſſions, and affections, arethe principal faculties, acts, and powers of this my high and heavenborn foul. And being thus richly endowed and furnished,

I find it could never riſe outofmatter, or come into my bodyby way ofgeneration; the fouls of brutes, that riſe that way, are deftitute of understanding, reafon, confcience, and fuch other excellent faculties, andpowers, asI find in my ownfoul.

They cannot know, or love, or delight in God, or ſet their affections on Created and infused with an inclination to the body.

things ſpiritual, inviſible, and eternal, as my foul is capable to do; it was therefore created and infuſed immediately into this body of mine by the Father of ſpirits, and that with a ſtrong inclination, and tender affection to my fleſh, without which it wouldbe remiſs and careless inperformingits ſeveral duties and offices toit, during the time ofits abode therein .

Fearfully and wonderfully, therefore, am I made, and deſigned for nobler ends and uſes, than for a fewdays to eat, and drink, and fleep, and talk, and die. My foul is of more value thantenthousand worlds. Whatshalla mangive in exchange forhisfoul?

USE.

From the feveral parts and branches of this deſcription ofthe foul, we may gather the choice fruits which naturally grow upon them, in the following inferences anddeductions of truth and duty. For we may ſay ofthem all, what the historiandoth of Palestine, that there is nihil infructuofum, nihilfterile, no branch or ſhrub is barren, or unfruitful.

Let us then ſearch it branch by branch: and, Infer. 1. From the ſubſtantial nature of the foul, whichwehave proved tobe abeing diftinct from the body, and fubfifting by itſelf, we are informed, That great is the difference betwixt the death of aman, andthe death ofallother creatures in the world. Their fouls depend on, and periſh with their bodies ; but ours neither reſult from them, nor pe1. Thefoul is afubftantialbeing. riſhwith them *. My body is not abody, when my soul hath forſaken it; but my foul will remain a foul, when this body is crumbledintodust.

Menmay live like beasts, a mere ſenſual * So great a prerogative manifeſtly proves that the foul, which is thegoverning part, isnot material and mortal, butof a ſuperior and moreexcellentnature, greatly different from the condition ofother fouls, Conimb. Disp. onseparatefouls, p. 584.

ATreatise of the Soul of Man.

life; yea, ia ſome ſenſe, they maydie like beaſts, a ſtupid death; but in this there will be found a vaſt difference : Death killsboth parts of the beasts, destroys the matter and form ; it toucheth only one part of man ; it destroyeth the body, and onlydislodgeth the ſoul, but cannot destroy it.

In ſome things Solomon ſhews the agreement betwixt our death and theirs, Ecclef. iii. 19, 20, 21. " That which befal- "leth the fons of men, befalleth the beasts ; even one thing

" befalleth them : As the one dieth, ſodieth the other; all go " to oneplace ; all are of the dust, and allturn toduſt again."

Webreathe theſame common airtheybreath ; we feel the fame painsofdeath they feel ; our bodies are reſolved into the ſame earth theirs are. Oh! but in this is the difference, The Spirit ofman goeth upward, and the spirit of a beast goeth downward tothe earth. Their ſpirits go two ways at theirdiſſolution; the one to the earth, and the other to God that gave it; as he fpeaks, chap. xii . 7.

Though our reſolution and expiration have ſome agreement, yetgreat is the odds in the conſequences ofdeath to the one and the other. They have no pleafures nor painsbeſides thoſe they enjoy or feel now; but ſo have we, and thoſe eternal, or unspeakable too. The foul of man, like the birdin the shell, is ſtill growing or ripeningin fin or grace, till at laſt the ſhell breaks by death, and the foul flies away to the place it isprepared for, and where it muſt abide for ever. The body, which is but its ſhell, periſheth; but the foul lives when itis fallen away t.

Howdoth this confideration expoſe and aggravate the folly and madness of this ſenſual world, who herd themselves with beafts, though they have fouls ſo near a kin to angels ! Te princes and nobles of the world abhor to aſſociate themſelves with mechanics in their ſhops, or to take a place among the fottiſh rabble upon an ale-bench ; they know and keep their diſtance anddecorum, as ſtill carrying with them a ſenſe of honour, andabhorring to act beneath it: But we equalize our high and noble ſouls in the manner of life with the beasts that periſh ,.

Ourtables differ little from the crib at which they feed ; or our houſes from thestalls andſtables in which they liedown to reſt, in reſpect of any divine worship, or heavenly communication that is tobe heard there. Happy haditbeen for fuch men(if U 2 + They grow up together, and are again ſeparated, andboth return towhence they caine; The earth downward, and the ſpirit upward.

Epicha.

ATreatise of the Soul ofMan. ſothey liveanddie) that their fouls hadbeen ofnohigher extraction, or larger capacity, or longer duration than that ofa beaft : For then, as their comforts, ſo alſo their miferies had endedat death. And ſuch they will one daywith they had been.

ASeparate foul immediately capable of bleſſedness.

Infer. 2. The foul ofmanbeingaſubſtance, andnotdependingin itsbeing on the body, or any other fellow-creature, There canbe noreason, on thefoul's account, why its bleſſedness should bedelayedtillthe refurrection ofthe body.

Itis agreat miſtake (and it is well it is ſo) thatthefouliscapable only of focial glory, or a bleſſedneſs in partnerſhip with the body; and that itcanneither exert its own powers, nor enjoy its own happiness, inthe abſence ofthe body. The opinion of a fleeping interval took its rifefrom this error (as it is uſual for one miſtake to beget another) ; they conceived the foul to be ſo dependenton the body, at least in all its operations, that when death rends it from the body, it muſl needsbe left in a ſwoon, or ſleep, unable to exert its proper powers, or enjoy that felicity which we aſcribe to it in its ſtate of feparation.

But certainly its ſubſtantial nature being confidered, it will be found, that what perfection foever the body receives from the foul, and how neceſſary foever its dependance upon it is the foul receives not its perfection from the body, nor doth it neceſſarilydepend on it, in its principal operations; but itcan live and act out of a body as well as in it.

Yca, I doubt not but it enjoys itſelf in amuch more ſweet, and perfeet liberty than ever it did, or could, whilst it was clogged and fettered with a body of flesh.

" Doubtless, (faith † Tertullian) when it " is ſeparated, and as it were ſtrained by death, it comes out

" of darkness into its own pure, perfect light, and quickly finds " itſelf a ſubſtantial being, able to act freely in that light."

Before the eyes ofthe dead body are cloſed, Idoubt not, but the believing foul, with openeyes, beholdeth the face ofJeſus

* The rational foul receives no perfection from matter, which it couldnot receivewithout it.

Conimbr. difp. 2. art. 3.

† Procul dubio cum vi mortis exprimitur de concretione carnis. et ipfa expreſſione colatur, certo de oppanfo corpore erumpit in a pertum, admeram etpuram, etfuam lucem,statimfemetipfamin expeditionefubftantiærecognofcit,utdefomno emergens ab imagi nibusad veritates, Tertul. in lib, de Anima.

ATreatise of the Soul ofMan.

Chrift, Luke xxiii. 43. Philip. i. 23.

But this will alfo be further ipoken to hereafter.

Inter. 3. The fouis ofmen beingcreated immediately out of nothing, andnot teminally traduced; it follows, That allfouls bynature are of equal value and dignity ; onefoulis not more excellent, honourable, or precious than another; but allby nature equallyprecious.

The foul of the pooreſt beggar that cries at the door for a cruſt, is, in its own nature, of equal dignity andvaluewith the foul of the moſt glorious monarch that fitsupon the throne.

And this appears to be to, 1. Becauſe all fouls flow out of one and the fame fountain, viz. the creating power ofGod.

They were not made ofbetter orworſe, finer or coarfer matter, but ex μη οντων, out of nothing at all.

The fame Almighty Power was put forth to the formingofone, as ofanother.

Allfoulsare mine, laith he that createdthem, Ezek. xviii. 4. the foul ofthe child as well as of the father; the foul of the beggar as well asof the king ; thoſe thathadno pre-exiſtent matter, but received their beings from theſame efficient cauſe, muſt needs be equal in their original nature and value.

The bodies of men, which are formed out of matter, do greatly differ from one another; ſome are moulded

(aswe ſay) emeliori luto, out of betterand finer clay ; fome are more exact, elegant, vigorous and beautiful than others ; but fouls having no matter ofwhich they confift, are not fo differenced.

2. All fouls are created with acapacity of enjoying the infiniteand bleſſedGod. They need no other powers, faculties, orcapacities than they are by nature endued with (if theſe be but fanctifiedanddevoted toGod) to make them equally happy andbleſſed with them that are now beforethe throne ofGod inheaven, andwith unspeakable delight andjoy beholdhis bleffedface. Wepass through the fields, andtakeupaneggwhich liesunder a clod, and fee nothing in itbuta little ſqualid matter; yea, but in that egg is ſeminally and potentially contained fuchamelodious lark as itmaybeatthe fame timewe fee mountingheavenward, and fingingdelicious notes above.

So 'tis here, thoſepoordeſpiſed ſouls, that arenow lodged in crazy, deſpicablebodies ontheearth, have, in their natures, a capacity for the fameemployments and enjoyments with those in heaven.

They havenohigher originalthan theſe have, and theſe havethe fame capacity and ability with them.

They are beings improvable bygrace, to the highest perfections attainable by any creature.

If thoube never fomean, baſe, anddeſpicable acreature, in

ATreatise of the Soul ofMan. other reſpects, yet haft thou a ſoul, which hath the fame alliance to the Father ofſpirits, the ſame capacity to enjoy him in glory, that themoſt excellentandrenowned faints ever had.

3. All fouls areratedand valued in God's book, andaccount, atoneandtheſame price; and therefore, by nature are of equal worth anddignity. Under the law, the rich andthe poor were togive the fame ranſom, Exod. xxx. 15. " The rich ſhall not " givemore, andthe poor ſhall notgive leſs than half a ſhekel."

The redemptionoffouls, by the blood of Chriſt, coſts one and the fame price. The poorest and the moſt deſpiſed ſoul that believes in Jeſus, is as much indebted to him for the ranſom of his foul, as the greatest and moſt illustrious perſon in the world.

Mofes, Abraham, Paul, &c. did not coſt Chriſt any thing more than poor Lazarus, or the meaneſt among all the faints did.

" The righteousness ofChriſt isunto all, andupon all thatbe- " lieve, and there isno difference," Rom. iii. 22.

But yet we must not understand this parity ofhuman fouls univerſally, or in all reſpects. Tho' being of onespecies or commonnature, they are all equal, andthoſe of them that are purchaſed by theblood of Chriſt are all purchased atone rate ; yet there are divers other reſpects and confiderations, wherein there are remarkable differences betwixt foul, and foul. As,

(1.) Some fouls are much better lodged and accommodated in their bodies than others are, though nonedwell at perfect reft and eale. God hath lodged ſome fouls in ſtrong, vigorous, comely bodies ; others in feeeble, crazy, deformed, and uncomfortable ones. The hiſtorian faith ofGalba, Anima Galbae male habitat ; the foul of Galba dwelt in an illbody. And a much better man than Galba was as ill accommodated.

John wishes in behalfofhis belovedGaius, that his body might but profper as his foul did, epiſtle iii. ver. 2. Timothy had his often infirmities.

Indeed the world is full ofinſtances and examples ofthis kind.

‡ If some fouls had the advantages of fuchbodies as others have, who make little or very bad uſe ofthem; oh, what ſervicewould theydo forGod ! (2.) There is aremarkable difference alſo betwixt foul, and foul, in reſpect ofnaturalgifts and abilities of mind. Some have great advantages above othersinthisreſpect.

The natural ſpirits andorgans ofthebody being more briſk and apt, the foulis morevegete,vigorous, and able to exert itſelf in its functions and operations. How clear,

†Toſtatus biſhop ofAbulumhad ſo ſtrongand firm aconſtitution to endure fevere ſtudies, that he is faidænea inteftina habuiſſe, to havehad abodyofbraſs.

ATreatise of the Soul ofMan.

nimble, and firm, are theapprehenfions, fancies, andmemories of fome fouls beyond others ! What a prodigy of memory, fancy, andjudgment,was fatherPaultheVenetian ! and Suarez, of whom Strada faith, " Such was the ſtrength of his parts,

"thathe hadall St. Auguſtine's works (the moſt copious and " various of all the fathers) as it were by heart, so that I have

"feenhim, faithhe *, readilypointingwiththefingertoanyplace " orpagehedisputed of."

OurDr Reynolds excelled thisway, to the astonishment ofall thatknewhim,ſo that hewas a living library, a third univerſity.

But above all, the character given byVivesof Budaeus is amazing, That therewasnothing written inGreek or Latin which he had not turned over and examined; thatbothlanguages were alike to him, speaking either with more facility than he did the French, his mother tongue ; andallbythe penetratingforce ofhis own naturalparts, without a tutor ; "fo

" that + France never broughtforth a man ofsharperwit, more "piercingjudgment, exact diligence, andgreater learning, nor,

" inhistime, Italy itself." Foelix etfoecundum ingenium, quod inſeunoinvenit, etdoctorem,etdiſcipulum !Ahappyandfruitfulwit,whichin itselffound bothamasterandaſcholar! Andyet

Paſquier relates whatis much more admirable ofayoungman, whocame toParis in the 20th year ofhis age, and in the year

1445 , which ſhewedhimselfſo excellentand exact in all the arts, ſciences, and languages, that ifaman ofan ordinary good wit, andfoundconſtitution, ſhould live anhundredyears, andduring thattimeſtudy inceſſantly, without eating, drinking, ſleeping, or anyrecreation, hecould hardlyattain to thatperfection.

(3.) Andyet a far greater difference is made betwixt one foul and another, by the ſanctifying work of the Spirit of God.

This makes yet a greater diſparity; for it alters and new-molds the frame andtemperofthe foul, andreſtoresthe loft image ofGod toit; byreaſonwhereofthe righteous is truly ſaid to be " more

" excellent thanhis neighbour," Prov. xii. 26.

Thisennobles the foul,andſtamps thehighest dignity andgloryuponit, thatit is capableof in this world.

Itis true, ithathnaturallyan excellencyandperpetuity in it aboveotherbeings; as cedarhath not onlyabeautyand fragrancy, but a ſoundness anddurability far beyond other trees ofthe wood: but when it comes under the *Satim quo loco quaquepagina diſſernerit, eafuper re expedite docentem, abdigitocommonftratemfæpe vidimus.

L + Quo viro Gallia, acutiore ingenio, acriore judicio, exactiore diligentia, majore eruditione, nullam unquamproduxit : hoc vero etate nec Italia quidem. Lud. Viv. in 17 cap,deCiv. Dei,

ATreatise of the Soul of Man. ſanctification ofthe Spirit, then it is a cedar over-laidwith gold.

(4.) Laſtly, a wonderful difference will be made betwixt one foul and another, by the judgment ofGod inthe great day.

Some willbe bleſſed, and others curſed ſouls, Matth. xxv. 46. ſome received into glory, others ſhut out into everlasting miſery; Matth. viii. 11 , 12. "Many ſhall come from the East, and " Weſt, and fhall fitdown with Abraham, and Iſaac, and Jacob,

" inthekingdom ofheaven; but the children of the kingdom " ſhall be caſt out into outer darkneſs, there ſhall be weeping

" and gnaſhing ofteeth." And that which will be the ſting and aggravation of the difference which will then bemade, will be this parity and equality in the nature and capacity of every foul: by reaſon whereofthey, that perith, will find they were as naturally capable of bleſſedneſs, as thoſe that enjoy it; and that itwas theirown inexcuſable negligence and obstinacy that were their ruin.

Infer. 4. IfGodbethe immediateCreator, and former of the foul ofman, Thenfin must needs involve the moſt unnatural evil in it, as it is an horrid violation of the very

III. The foula law of nature. No title canbe ſo full, fo createdſubſtance. abſolute, as thatwhich creation gives. How clear is this in the light of reaſon ? IfGod created my foul, then my foul hadonce nobeing atall : that it had ſtill remained nothing, had not the pleaſure of its Creator choſenand called it into the being ithath, out of the millions of mere poſſiblebeings : for as there are millions ofpoſſiblebeings, which yet are nothing; ſo there are millions ofpoſſible beings, which never ſhall be at all. So that ſince the pleaſure, and power ofGod was the only fountainofmy being, he needs muſt be the rightful owner of it.

What can be more his own, than thatwhoſe very being flowed merely from him, and which had never been at all, had he not called it out ofnothing ?

And ſeeing the ſame pleaſure ofGod, which gave it abeing, gave it alſo a reaſonable being, capable of, and fitted for moral government, by laws, which other inferior natures are incapable of; it must needs follow that he is the ſupreme governor, as well as the rightful owner ofthis foul.

Moreover, it is plain thathewhogave my soul itsbeing, and ſuch a being, gave it alſo allthe good iteverhad, hath, or ſhall have; and that itneither is, nor hath any thing but what is purely from him: and therefore he must needs be my moſt bountiful benefactor, as well as abſolute owner, and fupreme governor.

There is not a foul which he hath created but ſtands bound tohim, inall theſe ties and titles. Now for fuch

ATreatise of the Soul ofMan. acreature toturn rebelliouſly upon its abſolute Owner, whoſe only, and wholly it is ; upon its fupreme Governor, to whom it owes entire and abfolute obedience ; upon its bountiful benefactor, from whom it hath received all, and every mercy it ever had, or hath ; to violate his laws, flight his ſovereignty, deſpiſe his goodness, contemn his threatnings, pierce his very heart with grief, darken the glory of all his attributes, confederatewith Satan his malicious enemy; and ſtrike, as far as a creature can ſtrike, at his very being (for in a ſenſe, Omne peccatum eft Decidium, every ſin ſtrikes at the life and very exiſtence ofGod) : Blush, Oheavens, at this, and be ye horribly afraid !

Ocurſed fin, the evil of all evils, which no epithet can match ; nonameworse than its own can be invented, finfulfin.

This is as if fome venomous branch ſhould drop poiſon upon the root that bears it.

Loveand gratitude to benefactors, is an indelible principle engravenby nature upon the hearts of all men.

It teacheth children to love and honour their parents, who yet are but mere inſtruments of their being. O how just must their perditionbe, who cafting off the verybonds of nature, turn again with enmityagainst thatGod, in whom they both live, andmove, and have their being ! O think, and think again,

*onwhat an * holy man oncefaid; What a fad charge will this be against many a man at the great day, whenGod ſhall fay,

Hadſt thou been made a dog, I never had had so much diſhonour as I have had ? Itis pityGod ſhould not havehonourfrom themeanest creature that ever he made, fromevery pile of graſs inthe field, or stone in the ſtreet; much more thathe ſhould not haveglory froma ſoul more precious and excellent than all the other works of his hands.

Surely it is better for us, our fouls had ſtill remained only in the number of poſſible beings, andhad never had an actual exiſtence in the ſecond rank ofbeings, but a very little lower than the angels ; than that we ſhould be ſtill diſhonouring God by them. O that he ſhould be put to levy his glory from us paffively; that it ſhouldbe with usas itwas with Nebuchadnezzar, from whomGod had more glory when he was driven out amongst the beasts of the field, thanwhen he fat on the throne. Inlike manner, hisglorywill riſe paſſively from us, when driven out amongdevils, and not actively and voluntarily, as from the faints.

Infer. 5. IfGod create and inſpire the reasonable foul immediately, This should instruct and incite all Chriftian parents to *Mr. Burrough's Excellency ofthe foul ofman, p. 232,

VOL. III .

A Treatise of the Soul ofMan. pray earneßly for their children, not only when they are born in to the world, but when they are atfirst conceived in the womb.

It is of great concernment both to us and our children, not only to receive them from the womb, with bodies perfectly and comely fashioned; but also with ſuch fouls inſpired into them, whereby they may glorifyGod to all eternity .

It isnatural to parents todefire to have their children full and perfect in all their bodily members; and it would be a grievous affliction to ſee them come into the world defective, monstrous, and misshapen births; ſhould a leg, an arm, an eye be wanting, fuch a defect would make their lives miſerable, and the parents uncomfortable.

But how few are concerned with what foul they are borninto the world ? "GoodGod, (faith † Muſculus),

" how few ſhall we find,who are equally folicitous to have ſuch " children as may live piouſly and honestly, as they are to leave

" them inheritances upon which they may live ſplendidly and " bravely ? " It pleaſeth us to fee our ownimage ſtamped upon their bodies ; but, O ! how few pray, even whilst they are in thewomb, that their fouls may, in due time, bear the image ofthe heavenly, and not animate anduſe the members of their bodies, as weapons ofunrighteouſeſs against theGod that formedthem?

Certainly, except they be quickenedwith fuch fouls, asmay in this world be united with Chriſt, better had it been for them thattheyhadperiſhedin thewomb, whilst theywerepureembryo's and had never come into the number and account ofmen and women ; for fuch embryo's go for nothing in the world, having only rudiments and rough draughts of bodies, never animated and informedby a reasonable foul, Job iii. 11 , 12.

But as foon as ſucha foul enters into them, though for never ſo little atime, it entails eternity upon them.

We also know that as foon as everGod breathes,or infuſes their fouls into them, fin preſently enters, anddeath by fin, and that by us, as the inſtruments ofconveyingit to them : which ſhould have the efficacy of a mighty argument with us to lay ourprayers and tears for mercy in the very foundationofthat union.

Think on this particularly, you that are mothers ofchildren, when you find the fruit ofthe womb quickened within you, that you then bear a creature within you of more value than

†. Bone Deus ! quam paucos reperias qui tamfoliciti quomodò pie et honefte vivamfilii, quam curant ut amplam relinquant illis hæreditatem qua poft obitum illorumſplendideet otiofedeclientur?

Mufculus in 8 Gen.

ATreatise of the Soul ofMan.

all this viſible world; acreature, upon whom, from thatvery moment, an eternity ofhappiness or miſery is entailed; and therefore it concerns you to travailas inpainfor theirfouls, before you feel the forrows and pangs of travail for theirbodies.

Owhat a pity is it, that a part ofyourſelves ſhould eternally periſh! that ſo rare and excellent acreature as that you bear, ſhouldbe caſt away for ever, for want ofanew creation fuperadded to that it hath already ! O letyour cries and prayers for them, anticipate your kiffes and embraces ofthem.

If you be faithfuland fuccefsful herein, thenhappy is thewomb that bears them; if not, happy had it been for them, that the knees had preventedthem, and the breasts they have fucked. O ! ye cannot begin your ſuits for mercy too early for them, nor continue them tolong, though your prayers meaſure all the time betwixt their conceptionand their death .

Infer. 6. Moreover, if God hath created our fouls vital fubſtances, to animate andact thoſe bodies, How in. difpenfably neceſſary is it thatfucha principle of fpiritual life, doquicken andgovernthat foulwhich

IV. A vital fubſtance. quickens andgoverns our bodies and allthe membersofthem ? Otherwise, though in a naturalfenfe we have livingfouls, yet they are dead whilst they live.

The apostle, in 1 Cor. xv. 45, 46., compares the animal life we live, by the union ofour souls andbodies, with the fpiritual life we live, bythe union ofour fouls with Jeſus Chriſt.

And ſoit is written, (viz. in my text), "The first man Adam " was made a living foul, the laſtAdam was made a quickening

Spirit." He oppoſes the animal to the ſpiritual life, and the twoAdams, fromwhomtheycome; andſhews, in both reſpects, the excellency of the ſpiritual above the animal life ; not in point ofpriority, for that which is natural is before that which is ſpiritual, (and it must be ſo, becauſe the natural foul is the recipient fubject ofthe Spirit's quickening and ſanctifying operations); but inpoint ofdignity and real excellency.

To how little purpoſe, or rather to what a diſmal and miferable purpoſe are we made living fouls, except the Lord from heaven, by his quickening power, make us ſpiritualandholy fouls ? The natural foul rules and uſes the body, as an * artificer doth his tools: and except the Lord renew it by grace, Satan will rule that which rules thee, and fo allthy members will be inſtruments of X 2

* The body bears reſemblance to an organ, the foul to an artiſt.

Iren. b. 2.

A Treatise of the Soul of Man.

"iniquity to fight against God. "The actions performed by our bodies, are juſtly reputed andreckoned by God to the " foul †," becauſe the foul is the ſpring ofall its motions, the fountain ofits life and operations.

What itdoth by the body, its inſtrument, is, as if it were done immediately by itſelf ; for without the foul itcandonothing .

Infer. 7. Moreover, from the immaterial and ſpiritual nature of the foul, we are inV. A ſpiritual ſubſtance. formed, That communion with God, and the enjoyment ofhim, are the true andproper intentions andpurposesforwhich thefoul ofman was created.

Such a nature as this, is not fitted to live upon groſs, material, and periſhing things, as thebody doth.

The food of every creature is agreeable to its nature; one cannot fubfift upon that what another doth: as we fee among the ſeveral forts of animals, what is food to one, is none to another.

In the fame plant is found a root which is food for ſwine, a ſtalk which is food for theep, a flower which feeds the bee, afeed on which thebird lives: the theep cannot liveupon theroot, as the ſwine doth; nor the bird upon the flower, as the beedoth : but every one feeds upon the different parts of the plant, which are agreeable to its nature.

So it is here, our bodies being of an earthly, material nature, can liveupon things earthly andmaterial, as moſt agreeable to them; they canreliſh and fuck out the sweetness of theſe things; but the foul can find nothing in them fuitable to its nature and appetite; it must have-ſpiritual food, or periſh. It were therefore too brutiſh and unworthyof a man that understood the nature of his own foul, to chear it up with the ſtores ofearthly proviſion made for it, as hedid, Luke xii. 20. " I will ſay to my foul, Soul, thou haft

" much goods laid up for many years, take thine eaſe, eat, " drink, and be merry."

Alas ! the foul can no more eat, drink, andbe merry with carnal things,than thebodycan with ſpiritual and immaterial things : itcannot feedupon bread that periſheth, itcan relish no more in the beſt and daintiest fare of an earthly growth, than the white ofan egg: but bring it to a reconciledGod inChriſt, to the covenant of grace, and the ſweet promiſes of the goſpel; ſet before itthe joys, comforts and earnests of the Spirit; and ifitbe a ſanctified renewed foul, it can make a rich feaſt upon theſe.

Theſe make it a feast of + Omnia quocunquefecerit corpus, five bonum,five malum, anima reputantur.

Origen in Job.

ATreatise of the Soul of Man.

165. fat things, full of marrow, as it is expreſſed, Ifa. xxv. 6. Spiritual things are proper food for ſpiritual and immaterial fouls.

Infer. 8. The ſpiritual nature of the foul farther informs us, That no acceptableservice

VI. A fpiritual canbeperformed to God, except the foul be emſubſtance. ployedand engaged therein.

The body hath its part and ſhare inGod's worship, as well as the foul ; but its part is inconfiderable, incomparifon ; Prov. xxiii. 26. " My ſon give me thy heart," i. e. thy foul, thy ſpirit.

The holy and religious acts of the foulare ſuitable to the nature of the object of worship: John iv. 24. " God is a Spirit, and 66 they that worship him, muſt worship him in ſpirit and in " truth."

Spirits only can have communion with thatgreat Spirit.

They were made ſpirits for that very end, that they might be capable of converſe with the Father of Spirits,

They that worſhip him, muſt worship him in ſpirit and in truth ;" that is, with inward love, fear, delight, and defires of foul, that is, to worſhip him in our ſpirits; and in truth, i. e. according to the rule of his word which preſcribes ourduty.

+ Spirit reſpects the inward power; truth the outward form.

The former ſtrikes at hypocrify, the latter at fuperftition and idolatry: the one oppoſes the inventions of our heads, the other the loofeneſs andformality ofour hearts.

No doubtbut the ſerviceofthebody isdue toGod, andexpectedby him: forboth the fouls and bodies ofhis people are bought with a price, and therefore he expects we glorify him withour fouls and bodies, which are his: but the ſervice of the body is not accepted of him, otherwise than itis animated and enlivened by an obedient foul, and both sprinkled with the blood of Chrift.

Separate from theſe, bodily exerciſe profits nothing, 1Tim. iv. 8.

What pleaſure can God take in the fruits and evidences of mens hypocrify ? Ezek. xxxiii. 31."God

Holy Paul appeals toGod in this matter; Rom. i. 9.

" is my witneſs (faith he)whom I ſerve with my fpirit;" q.d.

I ferveGodinmy ſpirit, andhe knows that I do fo.

Idare appeal tohimwho ſearches myheart, that it isnot idle and unconcerned inhis ſervice. The Lord humble us, the beſt ofus, for our carelefs, dead, gadding, and vain ſpirits, even whenwe are engaged inhisfolemn ſervices. Oh that we were once fo ſpiritual, tofollowevery excurſionfrom his fervicewith agroan, and retract every wandering thought with a deep ſigh! Alas, a coldandwandering ſpirit in dutyis thediſeaſe ofmoftmen, and the very temper and conftitution of unſanctified ones. Itisa weighty and excellentexpreffion ofthe Jews, in their Eucho-

ATreatise of the Soul of Man. logium or prayer-book, " * Wherewithal ſhall I come before " his face, unleſs itbe with my ſpirit? For man hath nothing

" more precious to preſent toGod than his foul."

Indeed it isthebeſtman hath: thy heart is thy totum poffe: it is all that thou artable to preſent to him.

Ifthou caſt thy foul into thy duty, thoudoſt as the poor widowdid, caſt inall that thou haft : andin ſuch anoffering thegreat God takes more pleaſure than inallthe external, coſtly,pompous ceremonies,adorned temples, and external devotions in the world.

It is a remarkable and aftoniſhing expreſſion of his own in this cafe, Ifa. lxvi. 1, 2.

*Thus faith the Lord, Theheaven is my throne, andthe earth " ismy footſtool: Where is the houſe thatye built me? and "where is the place ofmy reſt ? For all theſe things have

" mine hands made, and all theſethings have been, faith the " Lord; butuntothis man will I look,eventohim that is poor,

" and of a contrite ſpirit, and trembleth at my word;" q. d.

Think not to pleaſe me with magnificent temples, and adorned altars; if I had pleaſure inſuch things, heavenis a moreglorious thronethan anyyou can build me; andyet I have more delight inapoor contrite ſpirit,that trembles with an holy awe and reverence at my word, than I have in heaven or earth, or all the worksofmy hands in either.

Oh ! if there had been more trembling at his word, there had not been fuch trembling as now there is, under fears of the lofs and removal of it.

Some can ſuperftitiouſly reverence and kiſs the facred duſt of the fanctuary, as they call it, and expreſs agreat deal of zeal for the externals ofreligion, but littleconſiderhow ſmallthe intereſt oftheſe things is in religion, and how little God looks at, or regards them.

Infer. 9. How much more are the spirits ofmen funk byfin, helow thedignity and excellency oftheir nature ?

Our fouls are ſpirits by nature, yet have they naturally no delight in things ſpiritual: they decline that which is homogeneal and ſuitable to ſpirits, and reliſh nothing but what is carnal and unfuitable tothem.

Howare its affections inverted and miſplaced by fin! That noble, ſpiritual, heaven-born creature thefoul, whoſe elementand centreGod alone ſhouldbe, is now fallen into adeep oblivion both ofGod and itſelf, and wholly fpends its ftrength in the pursuit of ſenſual and earthly enjoyments, andbecomes a mere drudge and flave to the body.

Car- *םאיכובגיבפ רשפנמ רבבנ שאילזדא ' יכיחורכ םרקא המח h. e. Qua re potius preæveniamfaciem eujus, niſi

Spiritumeo ? nihil enim eft homini preciofius animafua

ATreatise of the Soul of Man.

nal things now meaſureoutand govern its delights andhopes, its fearsand forrows. Oh ! how unſeemly is it, to behold fuch ahigh-born ſpirit lacqueying upanddown the world in the fervice ofthe periſhing fleſh.

" Their heart (faith the prophet) " goeth after their covetouſneſs," Ezek. xxxiii. 31. as a fervant atthebeck or nod ofhis master.

Oh, how many are there to be found in every place who meltdown the precious affections and ſtrength oftheir fouls,

"Ye in ſenſitive brutiſh pleaſures and delights ? James v. 5.

" have lived in pleaſures upon earth," as the fiſh in the waters, orrather as the eel in themud; neveronce lifting up a thought ordefire to the ſpiritual and eternal pleaſures that are at God's righthand.

Ourcreation did not fet us ſo low; we are made capableof betterandhigher things.

Goddidnot inſpire ſucha noble, excellent, ſpiritual foul intous, merely to falt our bodies,or carry them up and down this world for a few years, to gaze at the vanities ofit.

It was a greatſayingof anHeathen, " I am greater, and born to greaterthings, than that I ſhould be a flave tomy body † . " We havea fpirit about us, that might better underſtand its original, andknow it is not ſo baſe abeing, as its daily employments ſpeak ittobe.

The Lord raiſe our apprehenfions to a due value of thedignity of our own fouls, thatwe may turn from theſe fordid employments with a generous diſdain, and ſet our affections onwhat is agreeable to, and worthy ofanhigh-born ſpirit.

Infer. 10. Is the foul ofman a vital, ſpiritual, and immortalfubftance ? Then it is no wonder, that wefindthe resentments and impreſſions of the worldtocome, naturally engravenupon thefouls ofmenalltheworldover. Theſe impreſſions and ſentiments of another life after this, do as na . turally and neceſſarily ſpring out of an immortal nature, as branches fpringout ofthebodyofatree, or feathers out of the VII. Thefoul an immortalſubſtance. body of a bird. So fairly and firmly are the characters and impreſſionsofthe life tocome ſealed upon the immortal ſpirits ofallmen, that no mancan offer violence to this truth, but he muſt alſodo violence to his own foul, and unman himselfby the denial of it, who feels nota chearineſs to ſpringfromhis abſolving, and an horror from his accuſing confcience ? neither of whichcouldrife from anyother principle than this. We are

†Majorfum, et admajoranatus, quam ut corporis meifim mancipium.

Seneca.

ATreatise of the Soul of Man. beingsconfcious to ourſelves of a future ſtate,andthat our fouls donot vaniſh when our breath doth; that we ceaſe not to be, whenwe cease tobreath .

And this is common to the moſt barbarous and ſavage Heathens : " They ſhew (faith the apostle) the work ofthe law

" written in their hearts, their conſciences alfo bearing them 66 witneſs, and their thoughts in the mean time accufing, or " elſe excuſing one another."

By the work ofthelaw, underſtand the ſum and ſubſtance of the ten commandments, compriſing the duties tobe done, and the fins tobeavoided.

This work ofthe law is faid to be writtenupon the hearts of the Gentiles, who had no external written law; upon their hearts it was written, though many of them gave themſelves over to all uncleanneſs ; and they ſhewed or gave evidence and proof, that there was ſuch a law written upon their hearts.

They ſhewed ittwo ways : (1.) Some ofthem ſhewed it in their temperance, righteouſneſs, and moral honeſty, wherein they excelledmany of us, who have far greater advantages and obligations...(2.) In the efficacy of their confciences ; which, as it clearedandcomforted them for things welldone; ſo itwitneffed against them, yea, judged and condemned them for things ill done.

And theſe evidences of a law written on the heart are tobe found, wherever men are to be found.

Their ignorance andbarbarity cannot ſtifle theſe ſentiments, and impreſſions ofa future ſtate, and a juſt tribunal to which all must come. And the univerſality of itplainly evinces, that it ſprings not out of education, but the very nature ofan immortal foul.

Let none ſay that theſe univerſal impreſſions are but the effects of an univerſal tradition, which have been, time out of mind, fpread among the nations of the world: for as no fuch univerſal tradition canbe proved; ſo if it could, the very propenſion that is found in the minds of all menliving, to embrace andcloſe with the propoſals ofa life to come, will evince the agreeableness of them to the nature ofanimmortal ſoul.

Yea, the natural cloſing ofthe foulwith theſepropoſals, will amount to an evidence of the reality and exiſtence of thoſe inviſible things.

For as the natural fenfes, and their organs, prove that there are colours, founds, favours, and juices ; as well as, or rather becauſe there are eyes, ears, &c. naturally fitted to clofe with, and receivethem ; ſo it is here, ifthe foul naturally looks beyondthe line of time, to things eternal, and cannotbound andconfine its thoughts and expectations within the toonarrow limits ofpreſentthings,furelythere is ſucha future ſtate, as well as fouls made apprehenſive of it, andpropenſe to cloſe

ATreatise of the Soul of Man.

with thediscoveries thereof.

So natural are the notions of a 'future late to the fouls ofmen, that those who have ſet themſelvesdeſignedly to baniſh them, and ſtruggled hard to fupprefs them, as things irkſome and grievous to them, giving interruptionto their ſenſual lufts and pleaſures ; yet ſtill theſe apprehenſions have returned upon them, and gotten ajuſt victory over all theirobjections and prejudices ; they follow themwherefoever they go ; they can no more flee from them, than from themſelves ; whereby theyevidencethemselves tobenatural and indeliblethings.

Infer. 11. HathGod endued the foul of man with underſtanding, will, and affections, whereby it is made capable ofknowing, loving, andenjoy withunderstandingGod? It is then no wonder tofind the maing,will,andafliceand envy of Satan engaged against man, morethan any other creature, andagainst the fections. foul ofman, rather than any thing else in man.

VIII. Endued Itgrates that Spirit ofenvy, to ſee the foul ofman adorning and preparing, by fanctification, to fillthat place inglory from which he fell irrecoverably.

It cut Haman to the very heart, toſee thehonour thatwas done toMordecai; much moredoth it grate and gall Satan, to fee whatJeſus Chriſt hath purchaſed. anddefigned for the fouls ofmen. Other creatures being naturally incapable ofthis happiness,do therefore eſcape his fury ; butmen ſhall be fure to feel it, as far as he can reach them ;

1 Pet. v. 8. " Your adverſary the devil, goeth about like a roar- " ing lion, ſeeking whom he maydevour." Hewalks to and fro; that ſpeaks his, diligence ; feeking whom he may devour that ſpeaks his deſign; his reſtleſsneſs indoing miſchief, is all the rest and relief he hath in his own torments.

It is a mark of pureand perfect malice, to endeavour to deſtroy, though he knows he ſhall never be ſucceſsful in his attempts. We read ofmany bodies poſſeſſed by him; but he never takesup his quarters in the body of any but with deſign to miſchief the foul. No room butthe beſt in the houſe will fatisfy him ; no blood ſo ſweet to him as foul-blood.

If he raiſe perfecution against the bodies ofmen, itis todeſtroy their fouls : holiness is thathehates, and happiness is the object of his envy : the foul being the ſubject of both, is therefore pursued by him as his prey.

Infer. 12. Upon the confideration, both of its excellent nature, anddivine original, it follows, That the corruption anddefacingoffuchanexcellent creature byfin, deserves tobelamented,

VOL . III.

ATreatise of the Soul of Man.. andgreatly bewailed; and the recovery of it, by fanctification, to bestudied, and diligently profecuted, as the great concern of allmen.

What a beautiful and bleſſed creature was the foul of man at firſt, whilst it ſtood in its integrity ? His mind was bright, clear, and apprehenfive of the law and will ofGod: His will chearfully complied therewith ; his fenfitive appetite and inferior powers ſtood in an obedient fubordination. God made man upright, Ecclef. vii. 29.

רשו ſtreight, andequal, bending to neither extreme.

The law ofGod was fairly engravenupon the table of his heart.

Principles ofholiness and righteoufneſs were inlayed in the frame of his mind, fittinghim for an exact and punctual diſcharge ofhis duties both toGodandman,

This was the foundness of his conftitution, the healthful temper ofhis inner man, whereby it became the very region of light, peace, purity, and pleaſure.

For think how ferene, lightfome, and placid the ſtate ofthe foul muſt be, in which there was no obliquity, not a jar with the divine will ; butjoy and peace continually transfuſed through all its faculties !

But fin hath defaced its beauty, razed out the divine image which was its glory, and ſtamped the image of Satan upon it ; turned all its noble powers and faculties against the author and fountain of its being. Surely if all the poſterity ofAdam,from the beginning tothe end of the world, ſhould do nothing elſe but weep and ſigh for the fin and miſery of the fall, it could notbe fufficientlydeplored : Other ſins, like ſingle bullets, kill particular perfons; but Adam's fin, like achain-ſhot, mowed down all mankind at once.

It murdered himself actually, all his pofterity virtually, and Chriſt himself occasionally.

Oh ! what ablack train ofdoleful conſequents attend this fin! It hath darkned thebright eye ofthe foul's underſtanding, 1 Cor. ii. 14. made its complying and obedient will ſtubborn and rebellious, Job v. 40. rendered his tender heart obdurate and ſenſeleſs, Ezek. xxxvi. 26. filled its ſerene and peaceful contciencewithguilt and terror, Tit. i. 15. The confideration of theſe things is veryhumbling, and ſhouldcauſethoſe thatglory in their high and illustrious deſcents, to wrap their filver ſtar in Cyprefs, and cover all their glory with a mourning veil. But this isbut one part of theirduty.

How should this confideration provoke us to apply ourſelves with the moſt ſerious diligence, to recover our loft beauty and dignity, in the way of ſanctification ! This is the great, and moſt properute of the fall, as Mufculus excellently ſpeaks ; ut

ATreatise of the Soul ofMan.

gratiam Chriſto eofubnixius ambiamus, to inflame our defires the more vehemently after grace.

Sanctification reſtores the beauty of the foul, which fin defaced,Eph. iv. 25. Col. iii. 10.

Yea, it reſtores it with this advantage, that it ſhall never be lost again; holiness is thebeauty ofGod impreſs'd upon the foul, andthe impreſſion is everlaſting.

Other beauty is but a fading flower : Time will plough deep furrows upon the faireſt faces, but this will be freſh to eternity.

All moral virtues, homilitical qualities, which adorn and beautify nature, and make it attractive and lovely in the eyes of men, are but ſeparable accidents, which diſcinds and crops off like a ſweet flower from the ſtalk, Job. iv. 21. " Doth not their

" excellency that is in them go away ?" But fanctification is inſeparable, and will afcend with the foul into heaven.

Oh ! thatGod would ſet the glaſs of the law before us, that we may feewhat defiled fouls we haveby nature, that we might come by faith to Jeſus Chrift, who cometh to us by water andby blood, 1 John v. 6.

Infer. 13. To conclude. Upon the conſideration of the whole matter before us, if this excellent creature the foul receive both its being and excellencies from God ; Then he that formed it must needs have the full, and only right to poffefs and uſe it, and is therefore moſt injuriously kept out ofthe poffeffion of it by unfanctifiedand disobedient perfons.

The foul ofman is abuilding ofGod; he hath laid out the treaſures of his wisdom, power, and goodness in this noble ſtructure ; he built it for an habitation for himself todwell in ; and indeed ſuch noble rooms as the underſtanding, will, and affections, are too good for anyother to inhabit.

But fin hath fet open the gates of this hallowedtemple, letin the abominationwhich maketh defolate.

All the doors of the foul are barred, andchained up against Chriſt, by ignorance and infidelity ; he feeks for admiſſion into the foul which he made, but findeth none. A forcible entry he will not make; but expects whenthe will shall bring him the keys of the ſoul, as to its rightful owner.

Sohe expreſſeth himſelf to us in Rev. iii. 20.

Behold I ſtand at thedoor and knock : If any man hear my voice, and open the door, I will come into him, and ſup

" with him, and he with me."

His standing at the door, denotes his earnest defire and patient waiting, in the uſe of all thoſemeans that are introductive ofJesus Chriſt into the fouls ofmen.

His knocking, ſignifies the various eſſays he makes by "

Y 2

ATreatise of the Soul ofMan. ordinances and providences externally, andthe convictionsand perfuafions ofhis ſpirit, andthe confciences of finners internal ly: Every call of the word, and every conviction of confcience is a call, aknock from heaven, at the door of the foul, for admiſſion of Chriſt into it. By the foul's hearing his voice, and openingthedoor, underſtand its approbation, and conſent tothe motion and offer ofGod. By Chriſt's coming in, is meant his uniting that foul unto himself thatopens to him.

And as his coming indenotes union, ſo his ſupping with the foul, andthe foul with him, denotes his ſweet communion; imperfect here, compleat and full in heaven.

O the admirable condeſcenſions ofGodto poor finners ! The God thatformed you with aword, and can as eafily ruin you with a frown, yet waits at the gates ofyour fouls for admiſſion into them.

There be many souls within the found of this complaint, that have kept God out of his own right all their days.

They have ſhut out Jeſus Chriſt, and delivered up their fouls to Satan: Ifhe butknock by a flight temptation, thedoor is preſently opened; but Jeſus Chriſt may wait in vainupon themfrom ſabbath to fabbath, and from year to year : But the longeſt day of his patience hath an end ; and there is a refuſal ofgrace, after which no more tenders of mercy ſhallever be made.

What ſay you, Souls ? Will you at laſt open the door to Jeſus Chriſt , or will you ftill exclude him ? Ifyou will open to him, he will not come empty-handed, hewillbring a feaſtwith him, ſuch a feaſt as you never taſted any thing likeit in your lives : But, ifyou will not open to him, then Icallheaven and earth to witneſs against you this day, that you have once barred the doors ofyour soul against him, whoſe pleaſure and powergave them theirvery beings ; against him, who is their ſovereign Lord, and rightful owner: And confequently this act ofyours muſt ſtop your mouths, and depriveyou of all pleas and apologies when you ſhallknock hereafter at the door of mercy, andGod ſhallever thut it up against you, according to his juſt,butdreadful threatnings, Mat. vii. 22. Prov. i. 24, 25.

And thus much ofthe divineoriginal,andexcellent nature of thefoulofman.

Having takena view ofthis excellent creature thefoul, in o peningtheformerpropoſition ; wecome next to the confideration ofits union with the body, in thissecond propofiti

ATreatise ofthe Soul of Man.

Doct. II. That thefouls and bodiesofmen are knit together, by thefeeblebandofthe breath in their nostrils.

" There is (faith a learned * man)nogreater mystery inna- " ture, than the unionbetwixt the foul and body; that a mind

" andſpirit ſhouldbe ſo tied and linkedwithaclodofclay, that " while that remains in a due temper, it cannot by any artor

" power free itſelf.

Itcanbyanact ofthe will movean hand, " orafoot, or thewholebody,butcannotmove from it one inch.

" If it move hither, or thither, or, by a leap upward do afcend " a little, the body ftill follows it; it cannot ſhake or throw it

" off.

We cannot take ourſelves out; byany allowable means " we cannot; norbyany at all (that are at least, within mere

" human power) as longasthe temperamentlaſts.

While that " remains, we cannot go; if that fail, we cannot ſtay ; tho' there be ſo manyopen avenues (couldwe ſuppoſe any mate- " rial bounds to them in, orexclude a ſpirit) we cannotgo

" out or in at pleaſure. A wonderful thing! and I wonder "wenomorewonderatourownmakeandframes in thisreſpect.

What ſo much a-kin are a mind and a peace ofearth, aclod and a thought, that they ſhouldbe thus affixed to one

" another ?"

My deſign here is to ſhewby what ligament, tie, or bond it hath pleaſed the great and wife Creator, to affix and link theſe, ſodifferent parts of mantogether: And this Mofes in the text tells us, is noother but the breath ofhis noſtrils .

The breath and foul of man are two distinct things.

His breath is not his foul, nor his foul his breath, but the nexus orbend that couples andunites his foul and body in a perfonal union.

The body hath no life in itſelf, but its life reſults from its union with the foul, Jam. ii. 26.

This union is maintained by the breath of our noftrils, which upon that account is here called the breath of life.

Breath is an act of life, proceeding from the fouls union with its body, and ending with the diffolution ofit.

Life is continued by its refpi. ration, and ended by its expiration.

Whilft What breath is. welive, and whilst breath is in our bodies, are termsfynonimous.

That littlequantity ofair, which we thus breathe in, and out at our noſtrils, is more to us, than allthe three regions of air, which fill up the vaſt ſpace between earth and heaven.

It is, inafenfe, our life.

For thisuſe and office of refpiration, the lungs were formed Mr. How in a funeral Sermon, p. 9, 10.

ATreatise of the Soul of Man. andplacedwhere they are, not without the moſt wife counſel and direction ofGod. They are that organ

What the lungs inthe † Body, which, by the help of that are. artery called arteria trachea, leading tothem asa channel, for the paſſage of air from the mouth and noſtrils, the air is tranſmitted to, and ventilated by them for the refreshment of the ‡ heart, and exhalingthefumes thereof.

The heart hath continual need ofſuch a vent and refreshment; and therefore the lungs, like a pair ofbellows, muſtbe keptcontinually going. No longer than breath is going, is the heart a dying; that which ſtops the one, fuffocates the other.

And here we may, with admiration, contemplate the wondders by which our lives are continued.

Theſe lungs are the moſt frail and tender part of the body, and kept incontinual motion and agitation ; yet are made ſerviceable for ſeventy or eighty years together, which is the wonder of providence.

Were a piece ofbraſs, iron or ſteel, kept incontinual and inceffant uſe, it would not endure halfthe time.

In a word, the heart that noble part of the body, is theshop wherein the fpirits are labouredand prepared, which therefore isincontinual motion and heat ; and ſo needs continual cooling and refreſhing. We can live no longer than it labours, it can labour no longer than it is refreſhed and cooledby reſpiration.

Godhaththerefore prepared the lungsfor this ſervice; which being ofa thin, porous, and ſpungy ſubſtance, can easily be

† The lungs are the inſtrument of breathing and reſpiration ; to the lungs there lead a pipe,which is calledthewind-pipe, formed for two uſes, &c.

‡ The heart is movedby a twofold motion, namely, that ofits contraction, and dilatation, whereby its innateheat is mitigatedand cooledbymeans of the air fuck'd in.

Alsted. Theol. Nat.p. 614- |Becauſe the heartis the fountain of life, andthe laborious forge where the animal ſpirits are framed; ſo that being in the poſture of a pendulum, it is agitated bya perpetual motion; by which means it is vehemently heated, even to ſo great a degree, that, unless that heatwas moderated by reſpiration, ofneceffity it would happen, that both the natural heat and moisture would be destroyed by the exceffive heatoftheheart.

The lungs are nothing else but a certain kind ofnaturalbellows, which by being dilated, draw in the air and tranfmit it tothe heart, ſo thatthe heart, though always hot, is cooled by the air ; which air, after being warmed withinthe receſſes ofthe heart, is againſent out from the heart into the lungs, which by contracting themſelves, emit it againby expiration. Keckerm, Phys.p.

560-70.

ATreatise of the Soul of Man.

dilated and contracted. By dilating themselves, they attract and fuck in the air into themſelves; firſt duly to prepare and temper it, and then communicate it to the heart for its refreſhment ; which being quickly heated in the heart, is again breathed out by the lungs, by contracting themselves again.

This double motion ofinſpiration and expiration, we call reſpiration; and this reſpiration is thebond that holds our fouls andbodies together.

And indeed, this isbut a feeble bond, a very flender and weak thread, which holds our fouls andbodies in union. What more volatile, evanid and uncertain, than a puff of breath ?

The noſtrils are the outer door of the body, our breath is continually in our noſtrils; and how foon may that depart, which is day and night at the door, as if it were ſtill taking leave ofus ? Ourbreath is always going ; andwhat is ſtill going, willbe gone at last. How ſmall a difference is there betwixt reſpiration and expiration, abreathing and a breathleſs luinp of clay? Breath cannot continue long, and life cannot ſtay amo ment behind it, Pfal. civ. 29. "Thou takeſt awaytheir breath,

" they die, and return to theirduſt." Life is breath given, and death is breath taken away. The breath ofman is like a written ſentence, in which there are divers comma's, or ſhort pauſes, after which ſpeedily follows afull ſtop, and there's an endofit.

Some conceive Solomon points atthe continual motionofthe lungs, in that figurative and elegantdeſcription of the death of man, * Ecclef. xii. 6. " Or ever the filver cord be loofed, or " the golden bowl be broken, or the pitcher be broken at the " fountain, or the wheel be broken at the ciſtern." " The " double motion ofthe lungs he ſeems here to compare to the " doublemotion ofthebuckets ina well; the turn of the wheel

" ſends onedown, anddraws the other up."

But as we uſe to ſay proverbially, The bucket or pitcher that goes fo often to the ciſtern or well, is broken at laft : So much we ſay of theſe, they will fail at last.

One fittingby the bed-fide of a dying perſon, ſighed out this compaffionate expreſſion, Ah! quid fumus ? His fick friend hearing it, replyed Pulvis et umbra fumus, duſt, a ſhadow, a puff ofwind. The wind without us is fickle and inconſtant to a proverb, and ſo is that within us

*The lungs are like the pulleys ofa ciſtern, for as the pulley firſt letsdown thebuckes into thewell, then raiſes it again, in likemanner, the lungs by a perpetual motion attract and expel the air. Al

Sted. Theol.nat. p. 623 .

Treatise of the Soul ofMan. too. Many grudgeat the ſhortness of life; but confidering the feebleneſs of thisbond,we have more cauſe towonder at the flowness ofdeath.

For let us feriouſlyconfider the frailty ofour breath, onadouble account, viz.

1. In reſpect ofour breathing inſtruments.

2. Or ofbreath-ſtopping accidents.

1. Great is the frailty ofour breathing inſtruments.

What is fleſh butweakness ? even the moſt ſolid and ſubſtantial; it is asfading graſs, Ifa. xl. 6. " Butour † lungs are the moſt lax, ſpungy, and tender ofall fleſh, ifthat which is ſo airy, light,

**andſpumous, deſerves the name of flesh." And as itis the moſtfrail ofall fleſh,ſo it isincontinualmotion,labouringnight and day, without reſt or intermiffion; and thatwhich wants alternate reſt cannot bedurable. We ſee motion wears out the wheels ofthe watch, though made ofbraſs ; but our Strength

(as Job ſpeaks) isnot thestrength of stones; norour bones (the moſt ſolid, much less ourlungs the moſt frailand feebleparts) of brass.

Befide, 2. There are a multitudeofbreath-ſtooping accidents,which may,and dailydobeat the laftbreath out of mens noftrils, beforeanydecay ofnature cauſe ittoexpire.

Many mortal diſeaſes are incident to theſe frail and tender parts.

Phthifics, interenations, ulcers, eaſily bar the paffage ofour breath there; yea, and lighter accidents, which immediately touch not that part, are ſufficientto ſtop our breath, and diſlodgeour fouls. Afly, agnat, the stone ofa rafin, a crumb of bread,haveoftendone it.

There is nota pore in the body, but is a door large enough to let in death, nor a creature fo despicably ſmall,but is ſtrong enough (ifGod commiſſionate it) to ſerve a writ ofejection upon the foul: The multitudes of diſeaſesare fo many lighted candles putto this flender thread of ourbreath, beſides the infinitediverſityofexternal accidents,by which multitudes daily periſh. So that there are as great and astonishing wonders in our preſervation, asinour creation.

Infer.

1. How admirable then is the mystery ofprovidence inthedaily continuation ofthe breath ofour noftrils?

Thatour breath is yet inournottrils is only from hence, that hewhobreathed itintothemat firſt is our life, and thelength of

ourdays, as it is Deut. xxx. 20. It is becauſe our breath is in hishand, Dan. v. 23. not in ourown, nor in our enemieshands.

Tillhe take it away, none ſhallbe able to do it; Pfal. civ. 29.

+ The ſubſtanceof thelungs isa lax ſpungy airy kind of fleſh, and like thecoagulated fromblood.

Alsted. Theol. nat. p. 623.

A Treatise of the Soul ofMan.

" Thou takeſt awaytheirbreath, they die, and return to their " duft."

It is neither food, nor phyfic, butGod in and by them, that " holdethour fouls in life," Pfal. lxvi. 9. We hang every momentofour life over the grave, and the gulph of eternity, by this flender thread ofour breath : But it cannot break, how feeble ſoever it be, till the time appointed be fullycome. If itbe not extinguiſhed and fuffocated, as others daily are, it is becauſehe putsnone oftheſe diſeaſes uponus, as it is Exod.xv.

26. or ifhedo, yet he is Jehovah Rophe, theLord that healeth us, as it follows in that text.

We live in the midst of cruel enemies, yea, among them " thatbreathe out cruelty," as the pfalmiſt complaineth, Pfal. xxvii. 12. Such breath would quickly ſuffocate ours, did not he, in whoſe hand ours is, wonderfully prevent it. Oh what cauſehavewe to employ, and ſpend thatbreath in his praiſe, whoworks to many daily wonders to fecure it !

Infer. 2. Is itbut a puffof feeble breath which holds our foulsandbodies in union? Then every man is deeply concerned tomake allhaste, to take allpoſſible care andpains tofecure a better, and moredurable habitationfor hisfoul in heaven, whilst yet itfojourns in this frail tabernacle of the body.

The time is athand,when all theſe comely and active bodies ſhall befo many breathless carcaſes, no more capable ofany ufeor ſervice for our fouls than the ſeats you fiton, or thedead bodies that lie under your feet. Your breath is yet in your noſtrils, and all the means and ſeaſons of ſalvation will expire with it; and then it will be as impoſſible for the beſt minifter inthe world to help your fouls, as for the ableſt Phyſician to recover your bodies. As phyſiccomes too late forthe one, fo counſels andperfuafions for theother.

ThreeThings are worth thinking on in this matter.

1. Thatyou are not without the hopes and poſſibilities of falvation, whilft the breathof life is in your noſtrils. A mercy,(howlightly foeveryouvalue it) that would raviſh with joy thoſemiferable fouls that have already ſhot the gulf ofeternity, and turn the ſhrieks and groans of the damned unto joyful ſhouts and acclamations ofpraife.

Poorwretch, conſiderwhat thoureadeſt; thatthy foul is notyet in Chriſt, is thy greatest mifery; but that yet it may be inChritt, is an unspeakable mercy; thoughthyſalvationbenotyetfecured, yetwhat amercy isitthat itis notdefperate?

2. Whenthis uncertainbreath is once expired, the laſt hope

VOL. III.

Treatise of the Soul ofMan. ofeveryunregenerateperſonisgone forever: It is as impoffible to recover hope, as itis to recover your departed breath, or recal theday that is paſt.

When the breath is gone, the compofitum isdiſſolved; we cease to be what we now are, and our life is as water ſpilton theground, which ſhallnotbe gathered up till the refurrection.

Our life is carried like a precious liquor in abrittle glaſs, which death breaks to pieces. The ſpirit is immediately preſentedtoGod, andfixedin its unalterable ſtate, Heb. ix. 27.

Allmeans ofſalvation now ceaſe for ever ; no ambaffadorsof peaceareſenttothedead; no more calls or ſtrivings of the ſpirit: no more ſpace for repentance. O ! what an inconceiva bleweight hathGodhangedon a puffofbreath !

3. And lince matters ſtand thus, it is to be admiredwhat ſhift men make to quiet themselves in ſodangerous a ſtate as moſt fouls live in; quietandunconcerned, andyetbut onepuff ofbreathbetwixtthem and hell ! O the ſtupifying and befottingnature of fin ! O the efficacy andpower of ſpiritual delufions ! Are our lives ſuch athrong and hurry of buſineſs, that wehave no time togoalone and thinkwhereweare, andwhere we ſhortly muſt be ? What ſhall I say ? If bodilyconcerns be ſo weighty, and the matters of eternity ſuchtrifles; ifmeatand drink, and trade and children, be ſuch great things, andChrift, andthe foul, and heaven, hell andtheworld to come, fuch little things inyour eyes, you willnot be long inthat opinion, Idare

!i affureyou.

Infer. 3. Is the tieso weakbetwixt ourfouls and bodies?How closeandnearthendo all ourfouls confineand border upon eternity?

There is no morebut a puff ofbreath, a blast of windbetwixt this world and that to come. Avery ſhort ſtep betwixt time and eternity : There is a breath which will be our laſt breath: refpirationmuſt, and willterminate in expiration : The dead are the inhabitants, and the living are borderers upon the inviſible world.

This confiderationdefervesadwelling place in thehearts ofallmen, whether, I.Regenerate, or II. Unregenerate.

I. Regenerate fouls ſhould ponder thiswith pleaſure. O it is tranſporting tothinkhowsmalla matter is betwixt them and theircompletefalvation. No sooner is your breathgone, butthe full defire ofyour hearts is come; everybreathyoudraw, draws you a degree nearer to your perfect happiness ; Rom. xiii. II.

" Now isyour falvationnearer thanwhenyou believed ;" therefore, both your chearfulness, and diligence ſhould be greater

A Treatise of the Soul of Man.

thanwhen you were in the infancy ofyour faith.

Youhave runthroughaconſiderable partofyour Chriſtiancourſeand race, and are now come nearer the goal and prize of eternal life.

O deſpond not, loiter not now at laſt, who were ſo ferventand zealous in thebeginning.

Itis tranſporting to thinkhownear you approach the region oflightandjoy. O that you would diſtinctly confider,

1. Whereyou lately were.

2. Where now you are.

3. Where ſhortly you ſhall be.

1.You that are now ſo near ſalvation, were lately very near unto damnation, there was but a puff of breath betwixtyou and hell. How many nights did you fleep ſecurely inthe ſtate of nature and unregeneracy ? How quietly did you reſt upon thebrink ofhell, not once imagining the danger you were in ?

Had any of thoſe ſickneffes you then fuffered, been fuffered by God, likea candle, to burn aſunder this ſlender thread of life, which was ſo near them, you had been as miferable, and as hopeleſs, as thoſe that noware roaring inthe lowest hell.

I haveheardofone thatridover adangerous bridge in the night, who, upon thereview ofthe place next day, fell into a fwoon, whenhe was ſenſible ofthatdanger which the darkness of the nighthidfromhim. O reader, ſhallnotaneſcapefromhell affect thee, as much as ſuch aneſcapewoulddo?

2. It is no leſs marvellous to confider where you now are ; you that were afar offare now made nigh, Eph. ii. 13 ,

You that were not beloved, are now beloved, Rom. ix. 25.

You were inthe ſtate of death and condemnation.

You are now paſſedfromdeath to life, by your free juſtification, I John iii.

14. Your union with Chriſthath ſetyou freefrom condemnation, Rom. viii. 1. Dieyou mustthough Chriſt be inyou, but there is nohazard, or hurt in your death.

The ſtopping of your breath can put no ſtop to your happiness, it will haſten, not hinder it: If the palehorſe come for you, heaven, not hell will now follow him ; your fins are pardoned, the covenant of your ſalvation ſealed. Death isdiſarmed ofits fatal ſting ; and what then ſhould hinder you from a like triumph, even uponyour death-bedwith that, I Cor, xv. 55. "O death, where is thy

" ſting ? O grave, where is thy victory ?

Z2 * He ſays this, becauſe the faithful hadbeenwhen they firſtbelievedmorediligent and chearful in good works, butafterwards grew cold, or turned lukewarm.

Eftius on theplace.

ATreatise of the Soul ofMan.

3. And yetyou have more room for joy, whilſtyou confiderwhere you must, and ſhall ſhortly be. You are now in Christ, but in a few days you ſhall be with Christ as well as in him; it is well now, but it will be better e'er long. Your fin is now fully pardoned, but not fully purged out of your fouls.

Your perfons are freed fromguilt, but your hearts are not either freed from filth orgrief: But in a little time you shall be abſo lutely and eternally freed from both.

Your preſent condition is in heaven, compared with your former, and your future ſtate willbe inheaven indeed, compared with your preſent.

" path of the juſt is as the ſhining light, which ſhineth more "The " and more unto the perfect day," Prov. iv. 18 .

II. But on the other ſide, what meditation canbemore ſtartling and amazing to all the unregenerate, and chriſtleſs world?

Ponder it, thou poor chriſtleſs, and unſanctified ſoul. Getthee out ofthe noiſe and clamour ofthis world,which makes fuch a continualdin in thine ears, and confider how thou hangeſt over the mouth of hell itſelf, by the feeble threed which is ſpun every moment out of thy noſtrils ; as soon as that gives way, thouartgone for ever.

What ſhiftdoyou make to quiet your fears, and eat, drink, and labour with anypleaſfure ? It is ſtoried ofDionyfius the tyrant, that when Damocles would have flatteredhim intoa conceitof the perfection ofhis happineſs, ashe was an abſolute ſovereign prince, andcoulddo whathe pleaſed with others, as his vaſſals ; Dionyfius, to confute his fancy, cauſedhim tobe placed at a table richly furnished, and attended with the moſt curious muſic, butjuſt over his headhanged aſharp andheavy ſword byone ſingle hair; which when Damocles ſaw, no meat would godownwith him,but he earnestly begged for a diſcharge from that place.

This is the lively emblemofthe condition, thou unregenerateman.

There are three things inthy ſtate, ſadly oppoſed to the former ſtate laſt deſcribed.

1. The ſtate you were born in, was bad.

2. The ſtate you are now in, is worſe.

3. The ſtateyou ſhall ſhortlybe in, ifyou thus continue, willbeunspeakably worst of all .

1. The ſtateyou were born in, was a fad ſtate ; you were bornin fin, Pfal. li. 5. andunder wrath, Eph. ii. 3. The womb ofnature caſtyou forth into this world, defiled and condemned creatures .

2. The ſtate you are innow, is much worſe than that you were born in : for what have you been doing ever since you wereborn, but treasuring upwrath against the day of wrath

ATreatise of the Soul ofMan.

* :

Rom. ii. 5. For every fand oftime which run out oftheglass of God's patience towards you, a drop ofwrath hath been running into the vialsofhis indignation against you .

Oh! what a treafure of fin and wrath then, is laid up in fomany years as you have, lived in ſin! Every fin committed, every mercy abuſed, every call of Godneglected, and flighted, adds fiill moreand more tothis treafure.

3. It will be muchworſe ſhortly than it isnow, except preventing, renewing grace ſtep in betwixt you and that wrath, intowhich you arehaſtning fo faſt.

It is fad to be under the Sentence of condemnation, but unspeakably worſe to be under theexecution of that fentence. To be a Chriſtless man is lamentable, but to be a hopeless man is more lamentable.

For though yoube now without Chrift, yet whilst the breath of life is in your noftrils, you are not abſolutely without hope : Butwhen once that breath is gone, allthe world cannot ſave or help you.

Yourlast breath and your last hope expire together.

Though youbeunderGod's damning ſentence, yet that ſentence, through the riches of forbearance, is not executed, but as foon as you die, all that wrath which hanged over your heads, ſo many years, in the black clouds of God's threatenings, will pourdown inafurious ſtorm uponyou, which will never break upwhilſt

God is God. Oh ! think, and think again, and let your thoughts think cloſe to this fad and folemn fubject, there is but a breath betwixtyou andhell.

Infer. 4. Doth God maintain your life by breath? Let not that breath destroyyour life, whichGodgave to preserve it.

No man can live without breath; and yet ſome might live longer than they do, if their breath were better employed.

Some men's throats have been cut by their own tongues," asthe *Arabian proverb intimates.

Life and death (faith Solomon) are in the power of the tongue.

Critics obferve, that a word and a plague grow upon the fame root in theHebrew tongue.

It is certain, that ſome mens breath hath beenbaneful poiſon, both to themselves and others.

Itwas aword that cut off the life of Adonijah, 1 Kings ii. 23. and thousands, fincehis day, have died upon the point of the fame weapon.

It is therefore wholeſome advice that is givenus, Plal. xxxiv.

12. " What man is he that defireth life, and loveth many days, " that he may fee good; keep thy tongue from evil, and thy

" lips from ſpeaking guile. "

*Cave, ne feriat lingua tua collumtuum.

Scal.Arab. Prov.

Cent.1.

ATreatise of the Soul ofMan.

And the more evil the times are, the ſtricter guardwe should keepupon our lips. " It is an evil time, the prudentwill keep filence," Amos v. 13. When wicked men watch to make a man an offenderfora word, asit is, Ifa. xxix. 20, 21. itbehoves us to be upon our watch, that we offend not with our lips.

It isgood to keep, what is not ſave to truſt.

David was adeaf and dumb man, when in the company of wicked men, Pfal. xxxviii. 13. he thought filence then to be his prudence.

It is better they ſhould callyou fools, thanfindyou ſo.

Infer. 5. Employ not that breath tothe dishonour ofGod, which wasfirst given, and isstillgraciously maintainedby himforyour comfort andgood.

It were better you had never breathedat all, than to ſpend yourbreath in profane oaths, or foolish and idle chat, whereby, at once, you wound the name of God, draw guilt upon your own fouls, and help on the ruin of others.

That is a ſtartling text, Mat. xii. 36. " But I sayunto you, that every idle word

" that men ſhallſpeak, they ſhallgive anacount thereof in the " day ofjudgment."

To give an account, is here, bya metalepsis ofthe antecedent for thecouſequent, put for punishment in hell-fire, without an intervening change ofheart, and ſprinkling of theblood of Jefus.

And there is more evil in this abuse of our breath, than we caneasily difcern, eſpecially upon two accounts; (1.) Becaufe itis a ſin moſt frequently committed, and ſeldom repented of.

The intercourſe betwixt the heart andtongue is quick, and the ſenſe of the evil as eafily and quickly paſſeth away.

(2.) Becauſethe poisonous, and malignant influence thereof abides and continues long after : our words may miſchiefothers, not only a long time after they are ſpoken, but a long time after the tongue that fpake them isturned to duſt. Howmany years may a foolish, or filthy word, a prophane ſcoff, an atheiſtical expreffion, ſtick in the minds of them that heard them, after the ſpeaker's death : Aword ſpoken is phyfically tranfient, and paffed awaywith the breath that deliveredit; but morally, it is permanent : For as to its moral efficacy,no more is required, but its objective exiftence in the minds and thoughts ofthem that once heard it: And, uponthatvery ground, Suarez argues for a general judgment, after men have paſt atdeath their particular judgment; becauſe(faithhe)longafter that, abundanceofgood and evil willbe done in this world by the dead, in the perſons ofothers that over-live them.

For look, as it was ſaid ofAbel, thatbeing dead, he yet ſpeaketh; ſo it maybe faid ofJulian,

ATreatise of the Soul ofMan.

Porphyry, and multitudesof ſeoffingAtheists, that beingdead they yet ſpeak. Oh therefore get a fanctified heart to feafon yourbreath, that itmay miniſter grace to the hearers.

Infer. 6. Let your breath promote thespirituallife ofothers, aswellasmaintain the natural life inyourſelves.

Though the maintaining ofyour natural life be one endwhy Godgaveyoubreath, yet it is not the only, or principal end of it.

Your breath must be food to others, as well as life toyou :

Prov.x. 21. "The lips of the righteous feed many."

It will be comfortable to reſign that breath to God at death, which hathbeen inftrumental to hisglory in this life.

Itwas no low encomium Chriſt gave of the church, when he said, Cant. iv.

11. " Thy lips , oh my ſpouſe,drop as thehoney-comb, honey " andmilkare under thytongue." Sweet, wholſome, andpleafantwords, drop from herlips.

They drop (faith Chrift) as thehoney-comb.

Some dropsever and anon fall actually, and othershang, at the ſametime,preparedand ready tofall.

Such a prepared andhabitual diſpoſition ſhould every Chriftian continually have.

Your words may ſtick upon mens hearts to theiredification and falvation, when you are in your graves.

Yourtonguesmaynowfow thatpreciousfeed,which mayſpring uptothe praiſe ofGod, though you may not live to reap the comfortof it inthis world, John iv. 36, 37.

'Tis a rich expence of your breath, to bring but one foul toGod, and yet Godhath uſed the breath ofone,as his inſtrument, to fave, edify, and comfort the fouls of thousands, Prov. xi. 30. "The " fruit of the righteous is a tree of life, and he thatwinneth

" fouls is wife." The good Lordmake allhis peoplewife in this.

Surely, whether we conſiderthe invaluable worth and preciouſaeſs of fouls, the benefits you have had fromthe breath of others yourſelves, the innate propertyof grace, where-ever it is, todiffuſeandcommunicate itſelf, how ſhort atimeyou have tobreathe, andhow comfortable it will be,when you breathe your laſt, to rememberhow it hathbeenemployed forGod, all this ſhould openyour lips, tocounſel, reprove, andcomfort others, as often as opportunity is miniftred.

DidChriſt ſpend hisblood for our fouls, and ſhall notwe ſpendourbreath for them ! Oh! let our lips diſpenſe knowledge. If you will not ſpend your breath forGod, how will youſpend your blood for him ? Ifyou will not speak for him,

Idoubtyou will notdieforhim. Awaywithaſullen refervedneſs, awaywithunprofitable chat; all ſubjects ofdiſcourſe are notfit for aChriſtian's lips. 'Tis agrave admonitionGodonce

ATreatise of the Soul of Man.

"gavehis peoplebythepenofafaithful * miniſter. "Youmay rue (faith he) the opportunities you have loft.

Here lay a poorwretch with onefoot in hell, would he nothave ſtarted " back, if he hadhad light todiſcover his danger ? Well, you

" are now together, fomething you muſt ſay; the fame breath "would ſerve for a compaffionate admonition, as for a com- " placent impertinency, which will redound to neither ofyour

" advantages.

You part, the man dies, and in the midst of " hell cries out against you, one word of yours might have

" ſaved me; you hadme in your reach, you might have told " memydanger; you forbore, I hardened; the Lord reward

" your negligence."

Infer. 7. Ifbreath be thetie betwixt foulandbody, How are we concerned to improve, anddraw forth the precious breath of minifters and Chriſtians, whilft it is yet in their nostrils ?

The breath of many minifters is judiciously ſtopt already, their breath ſerves to little other uſe than to preferve their own lives; it will be ſtopt ere longbydeath, and then thoſe excellent treaſures ofgifts and graces, wherewiththey are richly furniſhed, will begone out ofyour reach, never to be further ufeful toyour fouls. You shoulddo by them therefore (as one aptly ſpeaks) as ſcholars do by ſome choice book they haveborrowed, and muſt return in a few days to the owner : They diligently read it night andday, and carefully tranſcribe the moſt useful and excellent notes they can find in it, that they may make them their own, when the book is called outof their hands.

But alas ! we rather,divert, thandraw forth theſe excellencies that are inthem. You may yetconverſe with them, and greatly benefit yourſelves by theſe converfes; but (as one ſpeaks) by the ſtream ofyour impertinenttalkthat ſeaſon is neglected : Afterwards you fee your lack ofyour knowledge, but then the inſtrument is removed. How muſt it gall an awakenedJew, to think what diſcourſe he hadwith Jeſus Chriſt ! Is it lawful to give tribute to Cæfar ? Whydo not thy disciplesfast?

Oh! had i nothing else to enquire of the Lord Jefus ? Would itnothavebeenmore pertinent to have asked, What ſhall I do tobe ſaved? But he is gone, and Ideadin my ſins. How many perſons have we fent away, that had a word ofwisdom in their hearts, having only learnt from them what a clock it is, what weather, or what news; forgetting to aſk ourown hearts, what is allthis to us ? and to enquire of them things worthy

* Mr. Weſt

ATreatise of the Soul ofMan.

"of their wisdom and experience. "Wherefore is there a price inthe hand of afool, feeing hehath noheart to it ?" Prov. xvii. 16.

The expence of one minute's breath in ſeaſon, may, ifGodconcur with it, be to you the ground ofbreathing forth praiſes toGod to all eternity.

Infer. 8. Are fouls andbodies tacked together by ſo frail a thingas a puffofbreath ? Howvain andgroundless then are all thoſepleasures men take in their carnalprojects anddefigns in this world?

We lay the plot and deſign of our future earthly felicity in our own thoughts ; we mould and contrive a deſign for a long andpleasant life.

The model for raiſing an eſtate is already formed in ourthoughts, and wehave not patience to defer our pleaſure till theaccomplishment ofit, butpreſentlydrawa train ofpleaſing confequents fromthis chimera, and our thoughts can ſtoop tonothing less than fittingdown all the remainder of our days in the verylap ofdelightand pleaſure; forgetting that our breath is all the while in our noſtrils, and may expire the next moment: and ifitdo, the ſtructure of all our expectations and projects comes to nothing inthe fame moment. "His breath

" goeth forth, he returneth to his duſt : And in that veryday " his thoughts periſh," Pfal. cxlvi. 4. The whole frame of histhoughts falls inſtantly abroad, by drawing out this one pin, his breath.

'Tis good with all our earthly deſigns to mingle the ſerious thoughts of the dominion of providence, and our own frailty; James iv. 15. " Ifthe Lord will, and we live."

'Tis become a common obſervation, that as foon as men have ⚫accompliſhed their earthly deſigns, andbegin tohug and blefs themſelves intheir own acquiſitions, a fudden and unexpected period is put to their lives and pleaſures, as you may fee Luke xii . 19, 20. Dan. iv. 30.

Oh then drive moderately; you will be at the end of all theſe things ſooner than you imagine. We need not victual a ſhip to croſs the channel, as they do that are bound to the Indies. "What is your life ? It is even a vapour, which appear- " eth for a little while, andthen vaniſheth away," James iv. 14.

In one moment the projects of many years are overturned for ever.

Infer. 9. Is it buta puff ofbreath that holds men in life ?

Then build not too muchhope and confidenceupon any man.

Build not too high upon ſo feeble a foundation. "Ceafe ye " from man (faith the prophet) whoſebreath is inhis noſtrils ;

" for wherein ishe to be accounted of?" Ifa. ii. 22. There are

VOL. III .

ATreatise of the Soul ofMan. two things that ſhould deterus fromdependance upon anyman, viz. his falſeneſs and his frailty. Grace in a great meaſure may cure the firſt, but not the laſt.

The best ofmen muſt die, as well as the worſt, Rom. viii. 10. 'tis a vanity therefore to rely upon any man.

It was the ſaying of a philoſopher when he heard how merchants loſt great eſtates at ſea in amoment, Non amo felicitatem e funibus pendentem ; I love not that happiness

(faith he) which hangs upon a rope. But allthe happiness of many men hangs upon afarweaker thing than a rope, even the periſhing breath ofa creature.

Letnot parents raiſe their hopes too high, or leantoo hard upon their children. Say not of thy child, as Lamech did of Noah, " This ſon ſhall comfort us," Gen. v. 29.

The world is full ofthe lamentingsand bitter cries ofdiſappointed parents.

Let not the wife depend too much on her husband, as if her earthly comforts were ſecured in him against alldanger. God is often provoked to ſtop our friend's breath, that thereby he may ſtop our way to fin, 1 Tim. v. 5. The trust, and dependance ofa foul, is too weighty tobehang'd upon ſuch aweak, androttenpin, as the breath ofa creature.

Infer. 10. To conclude; ifthis frail breathbe all that differenceth the living fromthe dead, thenfear not manwhoſe breath isin his noſtrils.

There is as little ground forour fear ofman, as there is for our truſt in man.

As death, in a moment, can make the beſt man uſeleſs, andput him out ofa capacity todo us anygood; ſo itcan in a moment, make the worſt man harmleſs, andput himout of a capacitytodo us any injury.

Indeed, if the breath of our enemies were in their power, and ours at their mercy, there wouldbejust cauſe to tremble at them; but they are neither maſters of their own, or ours. " Who art

" thou, that thou ſhouldeſtbe afraid of a man, that ſhall die ?" faidGod to Jacob, Ifa. li. 12.

The breath ofthe mightiest is no better ſecured than of the meaneſt, nor never in more danger to be flopt than when they breathe out threatnings againft theupright.

Julian's breath was foon ſtopt after he threatned to root out the Galileans.

Queen Mary reſigned her breath, at the very timewhen the had filledthe priſons with many ofChriſt's sheep, anddeſigned them for the flaughter. Read Ifa. xvii. 12. and fee what mushrooms we are afraidof. The best way to continue your relations, and friends, to your comfort, is to giveGod and not them, your dependance; andthe beſt way to fecure yourſelves against therage ofenemies, is togiveGodyour fear,

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