9, 10, 11 " And when he had opened the fifth ſeal,

9, 10, 11 " And when he had opened the fifth ſeal,

ATreatise of the Soul ofMan.

andnot them.

And thus much of the nature ofthe foul, and its tiewith thebody.

399999999999999

REVEL . VI . 9, 10, 11 .

Andwhenhehadopened the fifthfeal, Isaw underthe altarthe fouls ofthemthat were flainfor theword ofGod, andfor the testimony which they held.

Andthey cried with a loud voice, faying, How long, OLord, holy andtrue, dost thou not judgeandavenge our blood on them thatdwell on the earth?

Andwhite robes weregiven unto every one ofthem, and it was faidunto them, that they should reftyet for a littleseason, until their fellow-fervants alſo, and their brethren, that should bekilled as they were, ſhould befulfilled.

HAVING, from the former text, ſpokenofthe natureof the foul, and the tie betwixt it and the body ; I ſhall, from this ſcripture, evince the immortality of the foul, which is a chief part of its excellency and glory; and in this ſcripture it hath a firm foundation.

This book of the Revelation completes and ſealsup thewhole ſacredcanon, Rev. xxii. 18.

It alſo comprehends all the great and ſignal events of providence, relating either to the Chriftian church, or to its antichriſtian enemies in the ſeveral periods of time, to the end of the world; chap. i. 19.

All which the Spirit of God difſcovers to us in the opening of the ſeven feals, thefoundingof the ſeven trumpets, and the pouring outof the fevenvials.

The firstfive feals expreſs the ſtate ofthe church under the bloody, perſecuting, Heathen emperors.

SEAL I.

The firſt ſeal opened, ver. 2. gives the church avery encouragingand comfortable proſpect ofthe victories, fucceſſes, and triumphs ofChrift, notwithstanding the rage, fubtlety andpower ofall its enemies. He shall rideonconquering, and to conquer, andhis arrows ſhallbe ſharp inthe hearts ofhis enemies, whereby the people ſhall fall under him. And this chearing profpect was nomore thanwas needful : For,

SEAL II, Theſecondfeal opened, ver. 3,4. repreſents the firſt bloody perfecutionof the church under Nero, whom Tertullian calls

Aa2

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* Dedicator damnationis noftrae : hethat firſt condemnedChriſtians to the flaughter. And the perfecution under him is ſet forthby the type of a redhorse, and agreat ſword inthe hand ofhim thatrode thereon. His cruelty is by Paul compared to the mouth of a lion, 2 Tim. iv. 17.

Paul, Peter, Bartholomew, Barnabas , Mark, are all faid to die by his cruel hand; and fo fiercewas his rage against the Chriſtians, that at that time, as + Eufebius faith, " a man might fee cities lie full of dead bo- " dies, the old and young, men and women, caft out naked,

" without any reverence ofperfons or ſex, inthe open ſtreet."

And when the day failed, Chriſtians, (faith † Tacitus) were burnt in the night, insteadof torches, togive themlight in the ftreets.

SEAL III .

The third ſeal opened, ver. 5, 6. fets forth the calamities which ſhould befal the church by famine; yet not ſo much a literal, as a figurative famine, as a grave and learned commentator|| expounds it, like that mentioned,Amos viii. 11, 12. which fell out under Maximus and Trajan ; the former directing the perfecution, eſpecially against minifters, in which many bright lamps were extinguiſhed; the latter expreſsly condemned all

Chriſtianmeetings and aſſembliesby a law.

The type by which this perfecution was ſet forth, is a black horse. A gloomyand diſmal day it was indeed to the poor faints, when theyeat the bread of their fouls, as it were, by weight ; for he that fat on himhad a pair of ballances in his hand. Then did John hear this fad voice, " A measure of wheat for a penny, and three

" meaſures of barley for apenny."

The quantity was but the ordinary allowance to keep a man alive for a day, and a Romana pennywas the ordinarywagesgiven foraday's worktoalabourer.

The meaning is, that, in thoſedays, all the ſpiritual food men ſhouldget tokeep their fouls alive fromday today, with all their travel and labour, ſhould be but fufficient for that end.

SEAL IV.

The fourth feal opened, ver. 7, 8. represents a much more ſad and doleful ſtate of the church ; for under it are found all the former fufferings, with fome new kinds of trouble ſuperadded.

Under this feal, Death rides upon the pule horse, and * Tertul . Apol. c. 5.

Adeo ut videret repletas humanis corporibus civitates, jacentes mortuos, fimul cum parvulisfenes, fæminarumque absque ulla fexus reverentia, in publico rejecta cadavera.

‡ Taciti 1. xv. Annal.

Durham on the place.

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Hell, or the Grave, follows him.

It is conceivedto point at theperfecution under Diocleſian, whenthe church was mowed downas ameadow.

SEAL V.

The fifth feal is opened in my text, under which theLord Jefus repreſents to his fervant John, the ſtate and condition of thoſe precious fouls which had been torn and ſeparated from their bodies, by thebloody hands of tyrants, for his name's fake, underall the former perfecutions.

Thedefign whereofis, to ſupport andencourage all that were to come after inthe fame bloodypath. Ifaw under thealtar, &c. Inwhichwehave an account, 1. Ofwhat Johnſaw.

2. Of what he heard.

1. We have an account of what he saw : " I saw the fouls of " them that were flain for the word ofGod, and for the tefti- " mony which they held."

Souls, in this place, are not put for the blood, or thedead carcaffes ofthe faintswho were flain, as fome have groundlefly imagined; but are tobe understood properly and ſtrictly, for thoſe ſpiritual and immortalſubſtances,whichoncehad a vital unionwith their bodies, butwere now ſeparated from themby aviolentdeath ; yet ſtill retained a loveand inclinationtothem, eveninthe ſtateoffeparation; and are therefore herebrought incomplainingofthe ſheddingoftheirblood,anddeſtruction of theirbodies.

Theſeſouls (evenofallthat died for Chriſt, from Abel to that time) John ſaw, that is, † in ſpirit ; for theſe immaterial fubſtances are notperceptibleby the groſs external ſenſes. He had theprivilege and favour of a ſpiritual reprefentation ofthem, beingtherein extraordinarily aſſiſted, as Paulwas when his foul waswrapt into the third heaven, andheardthings unutterable,

2Cor.xil. 2. God gave him a tranfientviſiblerepreſentation of thoſeholy fouls, and that under the altar: he means not any material altar, as that at Jerufalem was ; but as the holy place figuredheaven, ſothe altar figured Jeſus Chrift, Heb. xiii, 10.

Andmoſtaptly Chriſt isrepreſentedto Johninthis figure, and * Ειδον τας ψυχας. i. e. Isaw the fouls; here the wordfoul istaken forthe immortal ſpirit ofman, asinMatth.x. 28, inwhich ſenſe Johnhere ſays, thathe sawthe ſouls, &c,

Marlorat on the place.

† Souls diveſted of bodies are inviſible to corporeal eyes; there foreJohnfawthem in the Spirit.

Pareus on theplace.

ATreatise of the Soul of Man foulsofthe martyrs at the foot or baſis of this altar ; therebyto inform us, (1.) That however menlookupon thedeath of thoſe perfons, and though they kill their names by ſlanders, as well as their perfonsbythe ſword; yet, inGod's account, theydieas facrifices, andtheir blood is noother than a drink-offering poured out to God, which hehighly prizeth, and graciouſly accepteth.. Suitable whereunto Paul's expreſſion is, Phil. ii. 17.

(2.) That the value and acceptation their death andbloodſhedhathwithGod, is through Chriſt, and upon his account; for it is the altarwhich ſanctifieth thegift,Mat. xxiii. 19 And,

(3.) It informs us, that theſe holy fouls, now in a fſtate of ſeparation from their bodies, were very near to Jeſus Chriſt in heaven.

They lay, as it were, at his foot.

Oncemore, they are here deſcribed to usby the cauſe of their fufferings anddeathin thisworld; andthatwas, " for the word

" ofGod, and for the teftimony which they held;" i.e. They diedin defenceofthe truths, or willofGod revealedin hisword, against the corruptions, oppofitions, and innovations ofmen.

As oneofthe martyrs, that held upthe Bible atthe ſtake, faid, This is it that hath brought me hither.

They died not as malefactors, but as witneſſes. They gave a threefold teftimony tothe truth ; alip-teſtimony,a life-teſtimony, and ablood-teftimony ; whilft the hypocrite gives but one, and many Chriſtians but two.

Thus we have an account ofwhatJohnfaw.

2. Nexthe tells us what he heard; and that was, (1.) A vehement cry from those fouls toGod,

(2.) A gracious anſwer fromGod to them.

(1.) The cry whichthey uttered with a loud voice was this, " How long, OLord, holy and true,doſt thou not avenge our

" blood on them that dwellon the earth ?" A cry like that from the blood of Abel.

Yet let it be remembred, 1. This crydoth notimply theſe holy fouls to be in a reffleſs ſtate, or towant true fatisfaction and repoſe out of the body; noryet, 12.That they carried with them toheaven any malevolent or revengeful diſpoſition: that whichis principally fignified by this cry, is their vehement deſire after the abolition of the kingdom ofSatan,and the completionandconfummation ofChrift'skingdom in thisworld; thatthoſe his enemies, which oppofe his kingdom, by flaying his faints,maybemadehis footſtool : which isthe ſamething Chriſt waits for in glory, Heb . x. 13 .

(2.)Herewe findGod'sgracious anſwer tothe cry of theſe fouls, inwhichhe speaks fatisfaction tothem twoways

ATreatise of the Soul of Man.

1. By fomewhat given them for prefent.

2. By fomewhat promised them hereafter.

1. That which he givesthem in hand ; "White robes were " given to everyone ofthem."

It is generally agreed, that theſe white robes given them, denote heavenly glory, the famewhich is promiſed to all fincere and faithful ones,who preferve themſelves pure from the corruptions, and defilements ofthe world,

Rev iii. 4. And it is as much as ifGod ſhould have faid to them, Although the time be notcome to fatisfy your defires, in thefinal ruin and overthrow ofSatan's tyrannical kingdom intheworld, and Chriſt's confummate conquest of all his enemies, yetit ſhall be well with you in the mean time; you ſhall walk with me in white, and enjoy your glory in heaven.

2.And this is not all; but the very things they cry for ſhall begiven them alſo after a little ſeaſon; q.d. wait but a little while, till the reſt that are to follow, in the ſame ſufferingpath, begot through the red fea of martyrdom, as you are, and then youshall fee the foot ofChriſt upon the necks of all his enemies, andjustice ſhall fullyavengetheprecious, innocent blood ofall the faints, which in all ages hath been ſhed for my fake; fromthe blood ofAbel,tothelast that ſhall ever fuffer forrighteouſneſs fake in the world.

From all which, this conclufion is moſt fair and obvious ; Doct. That the fouls of men perish not with their bodies, but do certainly over-live them, and fubfift in a state offeparationfrom them.

Mat.x. 28. " Fear not them that kill the " body, but are not able tokill the foul."

Thebodies of theſe martyrs ofJeſus were destroyed bydivers forts oftorments, but their fouls were out of the reach of all thoſe cruel engines; they were in fafety under the altar, and in glory, cloathed with their white robes, when their bodies, they lately inhabitedon earth,were turned to aſhes, and torn topiecesby wild beafts.

The point I am to diſcourſe from this ſcripture, is the immortality ofthe foul.

For the better underſtandingwhereof, letitbenoted that there is a twofold immortality.

I. Simple, and abſolute in its own nature.

II. Derived, dependent, andfrom the pleaſure ofGod.

Inthe former ſenſe,Godonlyhathimmortality,as theapoftle ſpeaks, 1 Tim. vi. 16. Our fouls have it as a gift from him.

He that created our fouls out of nothing, can, if he pleaſe, reduce them to nothing again ; but he hath beſtowed immortality upon them, and produced them in anature fuitable to that his appointment, fitted for an everlasting life. So that though

ATreatise of the Soul of Man.

Godby his abſolute power can, yet he never will annihilate them, but they ſhall, and muſt live for ever in endless bleſſedneſs or miſery ; death muſt destroy theſe mortal bodies, but it cannot deſtroy our fouls. Andthe certainty of this affertion is grounded upon theſe reaſons, and will be clearedby theſe following arguments.

Arg. 1. The firſt argument for proofofthe foul's immortality, may be taken from the ſimplicity, ſpirituality, and uncompoundedneſs ofits nature ; it is apure, ſimple, unmixed being.

*Death is thediſſolution ofthings compounded ; where therefore nocompoſition or mixture is found, nodeath or diffolution canfollow.

Death is the great divider, but it is of things that are diviſible.

The more ſimple, pure, and refined any material thing is, by ſo much the more permanent and durable it is found to be.

The nearer it approacheth to the nature of ſpirits, the farther it is removed from the power of death : but that which is not material, or mixed at all, is wholly exempt from the ſtroke and power of death.

It is from the contrariant qualities, and jarring humours, in mixed bodies, that they come under the law and power of diſſolution.

Matter, and mixture, are the doors at which death enters naturally upon the creatures.

But the foul ofman is a ſimple, ſpiritual, immaterial, and unmixed being, not compounded ofmatter and form, as other creatures are, but void of matter, and altogether ſpiritual ; as may appear in the vaſt capacity of its underſtanding faculty, whichcannotbe ſtraitned by receiving multitudes oftruths into it.

It need notempty itſelf ofwhat ithad received before, tomakeway for more truth; nor doth it find itſelfclogged or burdenedby the greatest multitudes or varieties of truths ; but themore it knows, the more it ſtilldeſires toknow.

Its capacity and appetite are found to enlarge themſelves, according tothe increaſe of knowledge.

So that, to ſpeak, as the matter is, If the knowledge of all arts, ſciences, and mysteries of nature, could be gathered into the mind ofone man, yet that mind would thirſt, and even burn with defire after more knowledge, and find more room for it thanitdid when it firſt ſipt, and reliſhed the ſweetness of truth. Knowledge, as knowledge, never burdens or cloys the mind; but like fire increaſes and enlarges, as it finds more matter to work upon. Now this could never be, if the ſoul were a material being. Take the * Death is a ſeparation, diſſolving, or tearing aſunder ofparts. thathad beenjoinedbysome union.

Tullius.

ATreatise of the Soul ofMan.

largeſt veſſel, andyou ſhall find that the more youpour into it, the leſs room is ſtill left for more ; and when it is full, you cannetpour in one drop more, except you let out what was in it before *.

But the foul is no fuch veſſel, it can retain all it had, and be ſtill receptive of more ; ſo that nothing can fill it, and fatisfy it, but that which is infinite and perfect.

Thenatural appetite after food is ſometimes ſharp and eager, butthen there is a ſtint and meafure, beyond which it craves not; but the appetite of the mind is more eager and unlimited ; itnever faith tillitcome to reſt inGod, it is enough †, becauſe the faculty which produceth it, ismore active, ſpiritual, and immaterial.

All matterhas its limits, bounds, and juſt meaſures, beyondwhich it cannot be extended.

But the foui is boundless, and its appetitions infinite; it reſts not, but in the ſpiritual and infiniteBeing, God alone being its adequated object, and able to fatisfy its defires ; which plainly proves it to be a ſpiritual, immaterial, and ſimplebeing. Andbeing ſo, two things neceffarily follow therefrom.

1. That it is void ofany principle ofcorruption in itſelf.

2. That itis not liable to any ſtroke ofdeath, by any adverſe power without itſelf.

1. Itcannot be liable to death, from any feeds or principles of corruption within itſelf; for where there is no compoſition, there is no diffolution: the ſpirituality, and fimplicity of the foul admits of no corruption.

2. Nor is it liable todeath, by any adverſe powerwithout itfelf; no ſwordcan touch it, no inſtrumentofdeath can reach it : it is above the reach of all adverſaries, Matth. x. 28. " Fear not " them thatkill the body, butcannotkillthefoul." Thebounds and limits ofcreature-powerare here fixedby Jeſus Chrift, beyondwhich theycannotgo.

They canwound, torment, anddeItroy the body, whenGod permits them : but the foul is out of their reach : a fword can no more hurt or wound it, than it can woundorhurt the light; and conſequently itis,andmuſt needs beofan immortal nature.

Object. But there ſeems to be adecay upon our fouls in cur old age, and decays argue and imply corruption, and are fo manyſtepsandtendencies towards thedeath anddifſſolutionthere- * Intus exiftens prohibet alienum. i. e. What is alrea 'vwithin, refuſes acceſs to what is without.

+Appetitus finis est infinitus.

There isno end ofdefiring, till we come at thedefired end,which isGod.

VOL. III .

ATreatise of the Soul ofMan. of. The experience of the whole world ſhews us how theapprehenfions,judgments, wit, and memoryofold men fail, even tothat degree, that they become childrenagain, in reſpect of the abilities of their minds: their fouls only serving, as it were, to falt their bodies, and keep them from putrefaction for a few longer.

Sol. It is agreatmistake, there is notthe leaſt decayupon the foul, no time makes anychange upon the eſſence ofthe foul : allthe alterationthat is made, is upon the organs and inſtruments ofthe body, which decay intime, andbecome inapt and unſerviceable to the foul.

The foul, like an expert ſkilful muſician, is as able as ever it was,but thebody, its inſtrument, isout oftune : and the ableſt artiftcanmakeno pleaſing melody upon an inſtrument whoſe ſtrings are broken, or fo relaxed that they cannot be ſcrewed up to their due height.

LetHippocrates, the prince ofphyſicians, decide this matter forus.

" The foul (faith he) cannotbe changed or altered as 66 to its effence, by the acceſs of meat or drink, or any other

" thing whatsoever; but all the alterations that aremade, muſt " be referred either to the ſpirits with which it mixeth itſelf,

" or tothe veſſels and organs throughwhich it ſtreameth ‡."

Sothat this provesnot its corruptibility, and being neither corruptible in itſelfnor vulnerable by any creature without itſelf; nor feeingman cannot, andGod will notdestroy it, the conclufion s ſtrongly inferred, That therefore it is immortal.

ARGUMENT II .

The immortality of the fouls ofmen maybe concluded from the promises of everlasting bleſſedneſs, and the threatnings of everlasting miſeries, reſpectively made inthe ſcriptures of truth, tothe godly and ungodly, after this life; which promiſes and threatningshad been altogether vain and delufory, if our fouls periſh with ourbodies.

1. Godhasmade many everlasting promiſes of bleſſedneſs, yea, he hath eſtabliſhed an everlasting covenant betwixt himſelf andthe fouls of the righteous, promiſing tobe their God for ever, and tobeſtow endless bleſſedneſs uponthem intheworld tocome.

Such apromiſe is that, John viii. 28. " I give unto † Anima noſtra quoad effentiam mutari non poteft, aut alterari, five cibi, fivepotus, five cujuscunque rei alterius acceffu: referenda

: eft enim omnium alterationum caufa, aut ad Spiritus, quibusse immifcet, aut ad vaſa, five organa quæpermeat.

Hippocrat. lib.de diaeta.

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themeternal life, andthey ſhallnever periſh."

And John iv.

14. " Whofoever drinketh of the water that I shall give him, " ſhall never thirſt ; but the water that I shallgive him, thall

"be inhim awellofwater, ſpringing upinto everlasting life."

And again, John xi. 26. " Whosoever liveth and believeth in 66 me, ſhall never die." And once more, Rom. ii . 7. " Το

" themwhoby patientcontinuanceinwell-doing, ſeek for glory " and honour, and immortality, eternal life;" with multitudes more of like nature.

Now iftheſe be no vainanddeluſory promiſes, (as tobe ſure theyare not, beingthe words ofthe trueand faithfulGod) then thoſeſouls towhom they are made, muſt live for ever : for if the ſubject ofthe promiſes fail,conſequently the performance of the promises muſt fail too. For howthall theybe made good, when thoſe towhom they are made, are periſhed ?

Let itnot be objected here, That the bodies ofbelievers are concerned inthe promiſes as wellas their fouis, and yet their bodies periſh notwithstanding.

Forwe ſay, though theirbodiesdie, yet they ſhalllive again, andenjoythe fruit ofthe promises in eternal glory ; and whilft their bodies lie in thegrave, theirfouls are withGod, enjoying the covenanted bleſſedneſs in heaven, Rom. viii. 10, 11. andfo the covenant-bond is not loofed betwixtthem andGod,by death, which it must needs be, incafe the foul periſh when thebody doth. And uponthis hypotheſis, that argument ofChrist is built, Matth. xxii. 32. proving the reſurrection from the covenant God made with Abraham, Ifaac and Jacob ; " I am the "GodofAbraham, and theGod of Ifaac, and theGod of Ja- "cob: God isnottheGodofthedead, butofthe living," q. d.

IfAbraham, Ifaac andJacob,be periſhedinfoul as well as inbody, how then isGod theirGod; what is become of the promife and covenant-relation ? for ifonecorrelate fail, the relation neceſſarily fails with it.

IfGodbe their God, then certainly theyare in being; " forGod is not theGod of thedead," i. e. ofthoſe thatare utterly periſhed.

Therefore it must needs be, that though theirbodies be naturallydead, yet their fouls still live; and their bodies muſt live again at the refurrection by virtueofthe fame promife.

Onthe contrary, many threatnings of eternal miſery, after this life, are found in the fcriptures of truth, against ungodly and wicked perſons.

Such isthat in 2 Theff. i. 7, 8, 9. " The " LordJeſus ſhall be revealed from heaven in flaming fire, to " render vengeance onthem thatknownotGod, and that obey

Bb 2

ATreatise of the Soul of Man.

" not thegospel ofour LordJesusChriſt,who ſhallbe punished " with everlasting deſtruction, from the presence ofthe Lord,

" andtheglory ofhis power." Andſpeaking ofthe torments ofthedamned, Chriſt thus expreſſeth the miſery ofſuch wretched fouls in hell, Mark ix. 44. " Where their worm dieth not, and " the fire is not quenched."

But how ſhall the wicked be puniſhed with everlasting deſtruction, iftheir fouls havenot an everlastingduration ? orhow can it be faid, Their worm (viz. theremorſe and anguiſh of their conſcience) dieth not, iftheir fouls die ? Punishment can endure no longer than its ſubject endureth.

Ifthe being ofthe foulceaſe, its pains and punishments must have an end.

You ſee then, there are everlasting promiſes,andthreatenings tobe fulfilled, both upon the godly and ungodly, "He that " believeth on the Son, hath everlasting life, andhe that believ

" eth not the Son, ſhall not ſee life, but the wrath ofGod abid- " eth on him," John iii. 36. The believer ſhall never fee ſpiritualdeath, viz. the ſeparationofhis foulfromGod; andtheun believer ſhall never ſee life, viz. the bleſſed fruition ofGod; but the wrath ofGod ſhall abide on him.

If wrath muſt abide on him, he must abide alſo as the wretched ſubject thereof, which is another argument ofthe immortality of fouls.

ARGUMENT III .

The immortality of the ſoul is a truth aſſerted and atteſted by the univerſal conſentofallnations and ages of the world.

" We give much (faid|| Seneca)tothepreſumption ofallmen," and thatjuſtly ; for it would be hard to think that an error ſhouldobtain the general conſent of mankind, or thatGod would fuffer all the world, in allages of it, tobow down under an univerſal deception.

Thisdoctrine ſticks cloſe to the natureofman; it ſpringsup eaſily, and without force from his confcience.

Ithath beenallowed as an unquestionable thing, not onlyamong Chriftians, who havetheoracles of God to teach and confirm this doctrine, but amongHeathens alſo, who had no other light, but that of pature, to guide them into the knowledge and belief of it.

Learned Zanchius * cites out of Cicero an excellent paffage to ||Multum darefolemus præfumptioni omnium hominum : cum deanimææternitatediſſerimus, non levemomentum apud nos habet confenfus hominum aut timentium inferos, aut colentium.

Senec.

Ep. 17.

* In omni re confenfioomniumgentium lex nature putenda eft: coque instar mille demonftrationum calis confenfio apud bonos effe debet, Zanchius de immortalitate animarum, p. 644.

ATreatise of the Soul of Man.

this purpoſe. " In every thing, faith he, the consent ofall na- " tions is to be accounted the law of nature; and therefore,

" with allgood men, itshould be intteadofathouſanddemon- " itrations ; andto reſiſt it, (as he there adds), what is it, but *to refift the voice of God ?" and how much more, when, with his conſent, the word ofGoddoth alſo conſent ? As for the confent of nations, in this point, the learned author laſt mentioned, hath induſtriouſly gathered manygreat and famous teftimonies from the ancient Chaldeans, Grecians, Pythagoreans, Stoics, Platoniſts, &c. which evidentlyſhewthey madeno doubtofthe immortality of their fouls. How plain is thatof

Phocylides ? ψυχη δε αθανατος και αγηρος ζη δια παντος. Speaking of the foul, inoppoſition tothebody, which must be reſolved intoduft, he faith, "But for the ſoul, that is immortal, and " never grows old, but lives for ever." And Triſmegiſtus, the famous and celebrated philoſopher †, gives this accountofman,

"Thathe conſiſts oftwo parts, being mortal in reſpect ofhis " body, but immortal in reſpect of his foul, which is his beſt

" and principal part."

Plato † not only afferts the immortalityof the fouls of men, but disputes for it; and, among other arguments, he urges this : "That if it were not fo,

" wicked menwould certainly have the advantage ofrighteous " and good men, who, after theyhave committed all manner

" of evils, ſhould suffer none."

But what ſpeak I of philoſophers ? the moſt barbarous nations in the world conftantly believe it || . The Turks acknowledge it in their Alcoran ; and though theygroſly miſtake the nature ofheaven, infancying it to be a paradifeofſenſual pleaſures, as well as theway thither, by their impoſtor Mahomet; yet it is plain they believe the foul's immortality, and that it lives in painorpleafure after this life.

Thevery favage and illiterate Indians are ſo fully perfuaded ofthe foul's immortality, thatwives caſt themselves chearfully

† Ανθρωπος δύπλες, δια το σωμα θνητος , αθανατος ἢδια ψυχην, του έσιωδη ανθρωπον .

† Ει μεν γαρ, &c. Si enim mors diſſolutio effet utriusque(corporis fc. etanima) lucrum foret malis cum moriuntur.

Plato in Epift.

Why do I speak of the Turks, Tartars, Muſcovites, Indians, Perfians, and allother nationswhich are at this day barbarous ?

None is ſo barbarous and wicked, but he is convinced, that, after death, there are places inwhich fouls are either puniſhed fortheir badactions, or rewardedand bleſt with delights for their good actions. Zanch.

Treatise of the Soul ofMan. into the flames toattend the ſouls oftheir husbands; and subjects, to attend the foulsoftheir kings into the other world.

Twothings are objected against this argument.

1. That fome particular perfons have denied this doctrine, asEpicurus, &c. and by argument maintained the contrary.

Towhich I answer, That though they have done ſo, yet, (1.) Thisnoway ſhakes the argument fromthe confentof nations, becauſe ſome fewperſons have denied it: we truly ſay, the earth is ſpherical, though there be many hills and riſings in it.

IfDemocritus put out his own eyes, muſtwetherefore fay alltheworld is blind ?

(2.) It is worth thinking on, whether they that havequeſtionedthe immortality ofthe foul, have not rather made it the matter of their option anddefire, thanof their faith and perfuafion.

We distinguiſh Atheiſts into three claſſes, ſuch as are ſo inpractice, in defire, or injudgment; butofthe former forts theremaybe found multitudes, to one that is ſo in his fettled judgment. Ifyou think it ſtrange that anyman ſhould with his foul tobe mortal, Hierocles * gives us the true reaſon of it:

" Awickedman (faithhe) is afraid of his Judge; and there- " forewishes his foul and body may periſh together bydeath,

" ratherthanthat it ſhould come toGod's tribunal.** Object. 2. Nor canthe ſtrength ofthe argumentbe eludedby ſaying, "All this maybebut anuniverſal tradition," one nationreceiving it fromanother.

Sol. For as this is neither true in itſelf, nor poſſibletobe madegood, fo ifitwere, itwouldnot invalidate the argument: for ifitwerenota truth agreeable to the light ofnature, and ſo eaſily receivedby all men upon the proposal of it, it were impoſſible that all the nations in the world ſhould embrace it fo readily, and hold it ſo tenaciouſly as theydo.

ARGUMENT IV.

The immortality ofthe foul maybe evinced from the everlaſtinghabits which are ſubjected, and inherent in it.

If theſe habits abide for ever, certainly ſo muſt the fouls inwhich they areplanted.

The fouls ofgood men are the good ground, in which the feedofgrace is ſown by the Spirit, Mat. xiii. 23. i. e. the ſubjects in which gracious properties and affections do inhere and dwell, (which is the formal notion ofa ſubſtance) and theſe implantedgraces are everlasting things.

SoJohn iv. 14. " It ſhall * Ο κακός αθανατον ειναι την αυτό ψυχην ίνα μη υπομένη τιμωρέμενος, και φθανετον έκει δικαςηνι Hieroc.

ATreatise of the Soul ofMan.

" be in him awell ofwater, fpringing up into everlaſling life," i. e. thegraces ofthe Spirit ſhall be in believers, permanenthabits, fixedprinciples, which ſhall never decay. And therefore that feed ofgrace, which is caft into their fouls at their regeneration, is in 1 Pet. i. 23. called " incorruptible feed, which liv- " eth and abideth'for ever :" and it is incorruptible, not only confidered abſtractly, inits own ſimple nature, but concretely, as it is in the ſanctified foul, its fubject : for it is ſaid, i John iii. 9. " The feed ofGod remaineth in him."

It abideth for ever in the foul.

If then theſe two things be clear to us, viz.

1. That the habits ofgrace be everlaſting; 2. That they are infeparable from fanctified fouls ;

Itmust needs follow, That the foul, their ſubject, is fotoo, an everlasting and immortal foul. And how plainly do both theſe propoſitions lie before usin the ſcriptures? As for the immortal and indeterminable nature ofſaving grace, it is plain to himthat confiders,notonlywhatthe fore-cited ſcriptures ſpeak about it, calling it incorruptiblefeed, a well ofwaterspringing upinto everlasting life; but add to theſe, what is faid oftheſe divine qualities, in 2Pet. i. 4. where they are called the divinė nature; and Eph. iv. 18. the life ofGod, noting the perpetuity of theſe principles in believers, as well as their refemblance of Godinholiness, who are endowed with them.

I know it is agreat queſtion among divines, An gratia in renatisfit naturaet effentiafua interminabilis ? Whether theſe principles of grace in the regenerate, be everlasting and interminable, in their own nature and eſſence ? For my own part,

I think that God only is naturally, eſſentially, and abſolutely interminable and immortal. But theſe gracious habits, planted byhim in the ſoul, are ſoby virtue ofGod's appointment, promiſe, and covenant. And fure it is, that by reaſon hereofthey are interminate, which is enough for my purpoſe, if they be not eſſentially interminable. Though grace be but a creature, and therefore hath a poſſe mori, yet it is a creature begotten by the Word, and Spirit of God, which live and abide for ever, and a creature within the promise and covenant of God, by reaſon whereof it can never actuallydie.

And then as for the inſeparableness oftheſegraces from the fouls inwhom they are planted, how clear is this from John ii. 27. where ſanctifying grace is compared to anunction, and this unction is faid to abide in them ? And I John iii. 9. it is called the feed of God, which remaineth in the foul.

All our natural and moral excellencies and endowments go awaywhen we die; Job iv. 21. " Doth not theirexcellencythat is inthem

ATreatise of the Soul ofMan. go away ?" Men may outlive their acquired gifts, but not their fupernatural graces.

Theſe ſtickby the foul, as Ruth to Naomi, andwhere it goes theygo too: ſothat when the foul isdiſlodgedbydeath, allits graces aſcend upwith it intoglory ; it carries away all its faith, love, delightinGod, all its comfortable experiences, and fruits of communionwith God, along with ittoheaven.

For death is ſo far from diveſting the foul of its graces, that it perfects in a moment all that was defective inthem; 1 Cor. xiii . 10. " When that which is perfect ſhall

" come, thenthatwhich is in part ſhall be done away," as the twilightisdone awaywhenthe fun is up, and at its zenith. So then, grace never dieth, and this neverdying grace is infeparable from its ſubject; by which it is plain tohim that confiders, that as graces, ſo ſouls abide for ever.

Object.But thisonlyproves theimmortalityofregeneratefouls.

Sol. Itdothfo.

But then confider, as there be gracious habits in the regenerate that never die, ſo there are vicious habits inthe unregenerate that cannever be ſeparated from them in theworld to come.

Hence John viii. 24. they are faid to " die " in their fins ;" and Job xx. 11. " Their iniquities lie down

" with them in the duſt ;" and Ezek. xxiv. 13. " They ſhall " never be purged."

Remarkable isthat place, Rev. xxii. 11.

" Lethim that is filthy, be filthy ſtill."

And if guilt ſticks fo faſt, and finbe ſodeeply engraven inimpenitent fouls, they alfo muſt remain for ever, tobear the punishment of them.

ARGUMENT V.

The immortality ofthe foul ofman may be evinced from the dignityofman above all other creatures, (angels only excepted) and his dominion over them all..

In this, the ſcriptures are clear, that man is the maſter-piece ofallGod's other works ; Pfal. viii. 5, 6. " For thou hast made

" him a little lowerthan the angels, and haftcrowned him with gloryandhonour.

Thou hast made him tohavedominion over the works of thy hand, thou hast put all things under " his feet." Other creatures were made for his ſervice, and he is crowned king overthem all.

One man is ofmore worth than all the inferior creatures.

Butwherein is hisdignity andexcellencyabove allother creatures, if not in reſpect of the capacity and immortality of his foul ? Sure it canbe found no where elſe; for as to the body, many of the creatures excel man in the perfections of fenfe, greatness ofſtrength, agility of members, &c.

Nos aper auditu praecellit, aranea tactu, Vultur odoratu, lynx visu, fimia gustu..

ATreatise of the Soul ofMan.

And for beauty, Solomon in allhisglorywas not arrayed like one ofthe lilies of the field.

The beasts and fowls enjoy more pleaſure, and live diveſted of allthoſe cares and cumbers which perplex and wear out the lives ofmen.

It cannot be, in reſpect of bodily perfections or pleaſures, that man excels other creatures .

Ifyou fay, He excels them all in reſpect ofthatnoble endowment ofreaſon, which is peculiar toman, andhis fingular excellency above them all.

It is true, this ishis glory : but if you deprive the reaſonable foul ofimmortality, you deſpoil itofall, both of its glory and comfort, and put the reasonable into a worſe condition than the unreasonable and brutiſh creatures.

For if the foul maydie with the body, and man periſh as the beaſt, happier is the life ofthe beast, which is perplexed withno cares nor fears about futurities ; our reaſon ſerves to little other purpoſe but tobe an engine of torture, a mere rack to our fouls .

Certainly, the privilege of man doth not confiſt in reaſon, as abſtracted from immortality.

But in this itproperly confiſts, that he enjoys not only a reaſonable, but alſo rejoiceth in an immortal foul, which ſhall overlive the world, and ſubſiſt ſeparate from the body, and abide for ever, when all other fouls, beingbut a material form, periſh with that matter onwhich they depend.

This is the proper dignity of man, above the beast that periſheth ; and to deprive him of immortality, and leavehim his reaſon, isbut to leavehim a more miferable and wretched creature than anythat God hath put under his feet.

For man is a proſpecting creature, and raiſeth up to himself vaſt hopes and fears from theworld to come: by theſe he is reſtrained fromthe ſenſual pleaſures, whichother creatures freely enjoy, and exerciſed with ten thouſand cares, which they are unacquainted with ; and to fail at laſt of all his hopes and expectations of happiness, inthe world tocome, is to fallmany degrees lower than the lowest creature ſhall fall ; even ſo much lower as his expectations and hopeshad liftedhim higher.

ARGUMENT VI .

The fouls of men muſt be immortal, or elſe the defires of immortality areplanted intheirfouls invain.

That there are defires of immortality found in the hearts of all men, is atruth too evidentto bedenied ordoubted *. Man

* I beſeech men, for God'sfake,that ifat anytime there arife in them adefire, or awish that othersſhouldfpeak well ofthem rather

VOL . III.

than Cc

ATreatise of the Soul ofMan. cannotboundand terminate his deſires within the narrow limits ofthis world, and the timethat meaſures it. Nothing that can be measured by time is commenfurate to the defires of man's foul. No motto better ſuits it than this, Non est mortale quod opto; I ſeek for that which will notdie, Rom. ii. 7. And his great relief against death lies in this, Non omnis moriar; That he ſhall not totally periſh.

Yea, we find in allmen, even in thoſe thatfeem tobe moſt drowned, and loſt in the love and delights of this preſent world, a natural defire tocontinue their names and memories to poſterity after death. Hence it is faid,

Pfal. xlix. 11. " Their inward thought is, that their houſes ſhall " continue for ever, and theirdwelling places toallgenerations ;

" they call their lands after theirown names."

Andhence is the defire ofchildren, which is, as one faith, nodoſa aeternitas, aknotty eternity ; when our threed is ſpun outand cut off, their threed is knit to it; and fo we dream ofacontinued fucceffion inournameand family.

Abfalomhadnochildren tocontinue his memory ; to fupply which defect, he reared up a pillar, 2 Sam. xviii. 18. Now it cannot be imagined thatGod ſhouldplantthe defire of immortality in thoſe ſouls, that are incapable of it; notyet can we give a rational account how theſe apprehenfions of immortality ſhould come intothe fouls of men, except they themſelvesbeofan immortal nature.

For, either theſe notions and apprehenfions ofimmortality are impreſſedupon our fouls by God, or do naturally ſpring out of the fouls of men : IfGod imprefs them, thoſe impreſſions aremade invain, ifthere beno fuch thingas immortality tobe enjoyed; and ifthey ſpring and rife naturallyout ofour fouls, that is a fufficientevidenceoftheir immortality.

Forwe can nomore conceive, and form toourfelves, ideas and notions ofimmortality, ifour fouls bemortal, than the brutes which arevoidofreaſon,canform tothemselves notions andconceptions ofrationality. Sothen the very apprehenfions anddefires thatarefoundin menshearts ofimmortality, doplainly ſpeak them to be ofan immortalnature thanevil after their death, then at that time theywould ſerioufly confider whether theſe motions arenot from fome fpirit, tocontinue a ſpirit after it leaves its earthly habitation, rather than from an earthly ſpirit, avapour, which cannot act, or imagine, ordefire, or fear things beyond its continuance.

Hale de anima, p. 72.

* It forms conceptions of things ſpiritual and abſtract from matter, anddifcerns objects which have no dimenſions, figure, colour, oraffection ofmatter.

Ifthe foul itſelf isthe fountain or idea of of

ATreatise of the Soul ofMan.

ARGUMENT VII.

Moreover, theaccountgivenus in fcripture ofthe return of feveral fouls intotheir ownbodies again after death, and real ſeparation fromthem, thews us that the foul ſubſiſts, and lives in a feparate ſtate after death, and peritheth notby the ſtroke of death: For if it were annihilated or destroyed by death, the fame foul couldnever be restored again to the ſame body. A deadbodymay indeed be acted byan aſſiſtingform, which may move and carry it from place to place: So the devil hath acted thedead bodies of many; but they cannotbe faid to live againby theirown fouls, after a real ſeparation by death, unless thoſe fouls overlivedthe bodies they forſook atdeath, andhad their abode in another place and ſtate. You have divers unqueſtionable examples of the ſouls return into the body, recorded in fcripture: As that of the Shunamite's ſon, 2Kings iv. 18, 19, 20, 32, 33, 34, 35, 36, 37.

That of the ruler's daughter, Mat. ix. 18, 23, 24, 25.

That ofthe widows fon, Luke vii. 12, 13, 14, 15. And that of Lazarus, John xi. 39,

40,41, 42, 43, 44, 45. " Theſe are no other f but the " very ſame ſouls, their own souls which returned to them a- " gain; which, as Chryfoftom well obſerves, is agreat proof

" oftheir immortality, against them thatthink the foulis anni- " hilated after the deathofthebody."

It is true, the ſcripture gives us no account ofany ſenſe, or apprehenfion they retained after their re-union of the place or ſtatetheywere in, duringtheir ſeparation.

Thereſeemed tobe aperfect αμνησία, forgetfulness ofall that they ſaw or feltinthe ſtateofſeparation. Andindeed itwas neceſſary it ſhould beto, that our faith mightbe built rather upon the fure promiſes of God, than fuch reports and narratives ofthem thatcame tous from the dead, Luke xvi. 31. And ifwe believe not the word, neitherwouldwe believe if onecamefrom thedead.

ARGUMENT VIII,

Moreover, Eighthly, The ſuppoſition ofthe foul's periſhing with thebody, is fubversiveofthe Chriſtian religion inthe principal doctrines andduties thereof: takeawaythe immortalityof

Cc2 immortality, it mustbe immortal; becauſe whatis momentary, cannot form an idea of an immortal nature, for the foul which is void ofreaſon cannot form a conception of rationality.

Stern on death, p. 198.

+ Non aliam, fed ipfam priorem animam corpori mortuo reftitutam esse, contra eos qui putaveruntet bodieputant animam poft anartem corporis nibil effe.

ATreatise of the Soul of Man. thefoul, and all religion falls tothe ground. I will inſtance in,

1. The doctrines 2. The duties } ofreligion.

First, It overthrows the main principles and doctrines ofthe Chriſtian religion, upon which both our faith and comfort is founded; and confequently, itundoes, and ruins us, as to all folid hope and true joy. The doctrines or principles it overthrows, are, amongmanyother, ſuch as follow.

1. It nullifics and makes void the great deſign and endof God's eternal election.

The ſcriptures tells us, That from all eternityGod hath choſen a certain number in Chriſt Jeſus, to eternal life, and to the means by which they ſhall attain it, out ofhis mere good pleaſure, and for the praiſe ofhis grace. This was ( 1. ) an eternal act ofGod, Eph. i. 4. long before we had our being, Rom. ix. 11.

(2.) This choice ofGod, or his purpoſe to fave fome, is immutable, 2 Tim. ii. 19. James i. 17.

(3.) This choice he made in Chriſt, Eph. i. 4.

Not that Chrift is the caufe ofGod's chuſing us : For we were not electedbecauſe we were, but that we might be in Chriſt.

Chriſt was ordained to be the Medium of the execution ofthis decree.

And all the mercies which were purpoſed, and ordained for us, were to be purchaſed by the blood of Chriſt.

He wasnot the cause of the decree, but the purchafer of the mercies decreed for us. (4.) This choice was ofa certain number ofperſons, who are all known to God, 2 Tim. ii. 19. and allgiven to Chriſt in the covenant ofredemption, John xvii. 2, 6. So that no elect perſon canbe areprobate, no reprobate an elect perſon. (5.)This numberwas chosen to ſalvation, I Theſ. v. 9. No leſs did Goddeſign for them than glory and happiness, andthat for ever. (6.)

The fame perſons that are appointed to ſalvation as the end, are alſo appointed to ſanctification as the way and means by which they ſhall attain that end, I Pet. i. 1, 2. 2 Theſ. ii. 13, 14. (7.)

The impulfive cauſe ofthis choice was the mere good pleaſure ofhis will, 2 Tim. i. 9. Rom. ix. 15, 16. Eph. i. 9.

(8.)The end of all this is, the praise of hisglorious grace, Eph. i. 5,6. tomake a glorious manifeſtation of the riches of his grace for ever.

This is the account the ſcripture gives us of God's eter nal choice.

But if our fouls be mortal, and periſh with ourbodies, all this is a miſtake, and we are impoſed upon, and our underſtandings are abuſed by this doctrine : For to what purpoſe are all theſe decrees and contrivances ofGod from everlasting, if our fouls periſh with our bodies? Certainly, if itbe ſo, he loſes all the

ATreatise of the Soul of Mani

thoughts and counſels ofhis heart about us; and that counſel of his will, which is ſo much celebrated in the ſcriptures, and ad-. miredbyhispeople, comes to nought.

For this is evident to everyman's confideration, that ifthe foul (which is the object about which all thoſe counſels and thoughts ofGod were employed and laid out) fail in its being, all thoſe thoughts and counſels thathavebeen employed about it, and ſpenton it, muſt neceſſarily fail andcometonothingwith it.

The thoughts of his heart cannot ſtand faſt, as it is ſaid, Pfal. xxxiii. 11. ifthe foul ſlide, about which they are converſant.

Inthat day the elect foul periſheth, the eternal conſultations and purpoſes of God's heart periſh with it.

Keckerman tells us, that " *Alber- " tusMagnus, with abundance of art, and the ſtudy of thirty years, madea vocal ſtatue in the form of aman. It was a rare

" contrivance, and much admired ; the cunning Artiſt hadfo " framed it, thatby wheels and othermachines placedwithinit,

" it could pronounce words articularly."

Aquinas being furprized to hear the ſtatue ſpeak, was affrighted at it, and brake itall topieces ; upon which Albertus told him he had atone blowdeſtroyed the work of thirty years.

Such a blow would thedeath of the foul give to the counſels and thoughts, notof man, but of God, nat of thirty years, but from everlasting.

If the fouls ofmen periſh atdeath, eitherGod never did appoint any fouls to falvation, as the ſcriptures teſtify he did,

1Thef. v. 9. or elſe the foundation ofGod ſlands not fure, as his word tells us it doth, 2 Tim. ii. 19.

So then this ſuppoſition overturns the eternal decrees and counſels ofGod, which is the firſt thing.

2. It overthrows the covenant ofredemption betwixt the Father and the Son, before this world was made.

There was a federal tranſaction betwixt the Father and the Son from eternity, about our ſalvation, 2Tim. i. 9. Zech. vi. 13.

In that covenantChriſt engaged toredeem the elect by his blood ; and theFather promiſed him areward of thoſe his ſufferings, Iſa. liii. 12.

Accordingly he hath poured outhis foul to death for them, finiſhed the work, John xvii. 4. and is now in heaven, expecting the full reward and fruits ofhis fufferings, which conſiſtnot inhisown perſonal glory, whichhe there enjoys, but in thecompleteness and fulness ofhis mystical body, John xvii. 24.

* Albertus Magnusftatuamhominis conftruxit, quæ cum libramentis quibufdam, rotis atque aliis machinis intra latentibus peritiffime compofitis, linguam quadam ratione etdifciplinamoventibus, articulata verba pronunciaret.

A Treatise of the Soul ofMan.

Butcertainly, ifour fouls periſhwithourbodies,Chriſt would begreatlydiſappointed: Norcanthatpromiſebeevermadegood tohim; fa. liii. 11. "He ſhall fee of the travail ofhis foul and " be fatisfied."

He hath done his work, but where is his reward? See how this ſuppoſition ſtrikes at the juſtice ofGod, and wounds his faithfulness in his covenant with his Son.

He hath as much comfort and rewardfrom the travail ofhis foul, as amother that is delivered after many ſharp pangs ofachild that dies almoſt as foon born .

3. It overthrows the doctrines of Christ's incarnation, death, refurrection, afcenfion, and interceffion in heaven for us. And theſe are the main pillars both of our faith and comfort.

Take away theſe, and take away our lives too, for theſe are the ſprings ofall joy and comfort to the people ofGod, Rom. viii.

34.

His incarnation was neceffary to capacitate him for his mediatorial work: Itwas not only a part of it, but fuch a part, without which he could diſcharge no other part of it.

This was the wonder of men and angels, Tim. iii. 16. A God incarnate is the world'swonder ; nocondeſcenſion like this, Phil. ii. 6, 7.

The death of Chriſt hath the nature and reſpect ofa ranſom, or equivalent price laiddown tothe justice ofGod for ourredemption, Matth. xx. 28. Acts xx. 28.

It brought our fouls from under the curſe, andpurchasedforthem everlastingbleſſedneſs, Gal. iv. 4, 5.

The refurrection ofChriſt fromthedead hath the nature both of a teſtimonyofhis finithing the work ofour redemption, and the Father's full fatisfaction therein, John vi. 10. and ofa principle ofour refurrection to eternal life, 1 Cor. xv. 20.

The afcenfion of Chriſt into heaven was in the capacity and relation of a fore-runner, Heb. vi. 20. itwas to prepareplaces for the redeemed, who were to come after him toglory in their ſeveral generations, Johnxiv. 2, 3 .

The interceffion ofChriſt in heaven, is forthe ſecurity ofour purchaſed inheritance to us, and toprevent any new breaches whichmight be madebyour fins, whereby it mightbe forfeited, andwediveſted of it again, I John ii. 1, 2.

All theſejointly make up the foundation of our faith, and hope of glory : But if our souls periſh, or be annihilated at death, our faith, hope, and comforts, are all deluſions, vain dreams, which dobut amuſe our fond imaginations.

For, (1.) It was not worth ſo great a ſtoop and abaſement of the bleſſed God, as he ſubmited to in his incarnation, when he

ATreatise of the Soul of Man.

appeared in fleſh, yea, in the likeness of finfal fleſh, Rom. viii. 3. and made himself of no reputation, Phil. ii. 7. An act that is, and ever will be admiredby men and angels : I fay, itwas not worth fo great a miracle as this, toprocure forusthe vaniſhing comfort ofa fewyears, and that ſhort-lived comfort noother than a deluding dream, or mocking phantaſm : For ſeeing it conſiſts in hope and expectation from the world to come, as the ſcriptures every where ſpeak, I Thef. v. 8. and 2Cor. iii. 12. Rom. v. 3, 4, 5. ifthere be no ſuch enjoyments for us there (as moſt certainly there are not, ifour fouls periſh) it is but a vanity, a thing of nought, that was the errandupon which the Son of Godcame from the Father's boſom, toprocurefor us.

(2.) And for what, thinkyou, was theblood ofGod uponthe croſs ? What was ſo vaſt and inconceivable a treaſure expended to purchaſe ? What ! the flattering and vain hopes of a few years, of which we may ſay, as it was ſaidof theRoman confulſhip, unius anni volaticum gaudium ; the fugitive joy of a year :

Yea, not only ſhort-livedandvainhopes inthemselves, but ſuch for the fake whereofwe abridge ourſelves of thepleaſures and defires of the fleſh, 1 John iii. 3. and submit ourſelves to the greateſt ſufferings in the world, Rom. viii. 18.

For thehope of Ifrael am I bound with this chain, &c. Acts xxviii. 20.

Was this the purchase ofhis blood ? Was this it for which he ſweat, andgroaned, and bled, and died ? Was that precious blood no more worth than fuch a trifle as this?

(3. ) To what purpoſe did Chriſt riſeagain from thedead?

Was it not to be the first-fruits ofthem thatfleep ? Did he not rife as thecommonhead of believers, to give us affurance we ſhall not periſh, and be utterly loſt in the grave ? Col. i. 18.

But if our fouls periſh atdeath, there can be no refurrection; andifnone, then Chriſtdied and roſe in vain, weareyet in our fins, andall thoſe abſurdities are unavoidable, with which the apoſtle loads this ſuppoſition, 1 Cor. xv. 13, &c.

(4.) And to as little purpoſe was his triumphant aſcenſion into heaven, ifwe can have no benefitby it. The profeſſed endofhis aſcenſion was " to preparea place for us," Johnxiv.

2.Butto whatpurpoſe are thoſe manſions intheheavens pre. pared, ifthe inhabitants forwhom they are prepared be utterly loſt? Andwhy is he called theforerunner, ifthere be noneto follow him ? as ſurely there are not, ifour fouls perich with our bodies.

Thoſe heavenlymanfions, thatcity prepared byGod, muſt ſland void for ever if this be fo.

(5.) To conclude; in vain is the interceffion of Chriſt in

ATreatise of the Soul ofMan. heavenfor us, ifthisbe ſo.

They that ſhall nevercome thither, have nobuſineſs there to be tranſacted by their advocate for them.

So thatthe whole doctrine ofredemption by Christ is utterly ſubverted bythis one ſuppoſition.

4. As it fubverts the doctrine ofredemption by Christ, and all thehopes and comforts we build thereon, ſo it utterly deſtroys all the works of the ſpirit, upon the hearts ofbelievers, and makes them vanish into nothing.

There are divers acts and offices ofthe Spirit ofGod about, and upon our fouls; I will only ſingle out three, viz. his fanctifying,fealing, and comforting work : all things ofgreat weight with believers.

(1.) Hisfanctifying work, whereby he alters the frames and tempers ofour fouls, 2Cor.v. 17. " Old things arepaſſed away,

" behold all things are become new."

The declared and direct end of this work ofthe Spirit upon our fouls, is to attemper anddiſpoſe them for heaven, Col. i. 12.

For ſeeing " nothingthat is uncleancanenterintotheholyplace,"

Rev. xxi. 27. " andwithout holineſs no man ſhallſee the Lord,"

Heb. xii. 14. it is neceſſary that all thoſe that have this hope in them, ſhould expect tobe partakers of their hopes in theway of purification, 1 John iii. 3. And this is the ground upon which thepeopleofGoddomortify their lufts, and take ſomuch pains with their own hearts, Mat. xviii. 8. counting itbetter (as their

Lord tells them) " to enter into lifehaltor maimed, thanhaving " two eyes or hands tobe caſt into hell." But towhat purpoſe is all this ſelf-denial, all theſe heart-ſearchings, heart-humblings, cries, and tears, upon the account offin, and for an heart fuited to the will of God, iftherebe no ſuch life to be enjoyed with God, after this animal life isfiniſhed ?

Object. If you ſay there is a preſent advantage reſulting to us in this world, from our abſtinence and ſelf-denial ; we have the truer and longer enjoyment of ourcomfortsonearth by it : debauchery and licentiouſneſs do not only flat the appetite, and debaſe and alloy the comforts of this world, but cut ſhort our livesby the exorbitances and abuſes of them.

Solut. Though there be a truth in this worth our noting, yet (1.) morality could have done all this without fanctification; therewas no needforthe pouring out ofthe ſpirit, for ſo low anuſeand purpoſe as this.

(2.) And therefore as the wisdom ofGodwouldbe cenſured and impeached, in ſending his Spirit for an end which could as well be attained without it; ſo the veracityofGod mustneeds be affrontedby it, who, asyouheard

ATreatise of the Soul ofMan.

before, hath declared our falvation tobe the end of our ſanctification .

* (2.) His fealing, witneffing, and affuring work. We have a fullaccount in the ſcriptures, oftheſe offices and works ofthe ſpirit, and ſome ſpiritual ſenſe and feeling of themupon our own hearts, which are too good affurances that there are ſuch things as his bearing witneſs with our ſpirit, Rom. viii. 16,

" his fealing us to the day of redemption, " Eph. iv. 30. " his " earneſts given into our hearts," 2 Cor. i. 22.

All which acts, and works of the ſpirit have a direct and clear aſpect upon the life to come, and the happiness of our fouls in the full enjoyment of God to eternity ; for it is to that life we are now ſealed ; and of the full fum of that glory, that theſe are the pledges and earnests. But if our fouls periſh by death, theſe witneſſes of the ſpirit are deluſions, and his earneſts are given usbut injeſt .

(3.) His comforting work is a ſweet fruit and effect ſenſibly felt and taſted by believers in this world.

He is from this office ſtiled the Comforter, John xvi. 7. fignatur, et eminenter :

He ſo comforts, as none other doth, or can. And what is the matter ofhis comforts, but thebleſſedneſs to come, thejoys of the coming world ? Johu xvi. 13. " Eye hath not ſeen," &c.

Upon the account of theſe unſeen things, he enableth believers togloryin tribulation, Rom. v. 4. to deſpiſe preſent things, whether the ſmiles or the frowns of the world, Heb. xi. 24. and ver. 26.

But if thebeing of our fouls fail at death, theſe arebut the fantaſticjoys of men in a dream, and the experiences ofallGod's people are foundbutfo many fond conceits, and groſs miſtakes.

5. This ſuppoſition overthrows thedoctrine of the refurrection, which is the conſolation of Chriſtians. We believe, according to the fcripture, that after death hath divorced our fouls and bodies for a time, they ſhall meet again, and be re-united, and that thejoy at their re-unionwillbe toall that are in Chriſt, greater than the forrows they felt at parting.

This ſeems not incredible to us, whatever natural improbabilities andcarnal reaſons may be against it, Acts xxvi. 8. and that becauſe the almighty power, which is able to fubdue all things to himself, undertakes this taſk, Phil. iii. 21 .

We believe this very fame numerical body ſhall riſe again, Job xxi . 27. by the return ofthe fame foul into it, which now dwelleth in it; and that we shall be the fame perſons that now we are: the remunerative juſtice ofGod requiring it to be ſo.

VOL . III.

ATreatise of the Soul of Man.

We believe the fouls of the righteous ſhallbe much better accommodated, and have a more comfortable habitation in their bodies than now they have, 1 Cor. xv. 42, 43. feeing they ſhall bemade likeunto Chrift's glorious body, Phil. iii. 22. and that then we shall live after the manner of angels, Luke xx. 36. without the neceſſities of this animal life.

These are thethings we look for according to promiſe; and this expectation is our great relief againſt ( 1.) The fears of death, 1 Cor. xv. 55.

(2.)Against the death ofour friends and relations, I Theſ. iv.

14.

(3.) Againft all the preſſures and afflictions ofthis life, Job xix. 25, 26, 27.

But ifthebeing ofourfouls fail atdeath, all hopes and comforts from the refurrection fail with it; for it is notimaginable that the body should rife till it be revived, nor how it should be revived, butbythe re-union ofthe foul with it: and if it be not the fame foul that now inhabits it, we cannotbe thefame perfons in the reſurrection we are now; and confequently, thisſuppoſitionfubverts notonlythedoctrineoftherefurrection, but, 6. It overthrows alſo the faith of the judgment to come.

For ifthe foul periſh, the body cannot rife; or ifit riſe by a new created foul, the perſon raiſed is another, and not the famethat lived anddied in this world; and conſequently, the rewards and punishments tobe bestowed and awarded to all men in thatday, cannot be juſt and equal : for we believe, according tothe ſcriptures, that,

(1.) The actions which men perform in this life, are not tranfient, but are filed to their account in the world to come;

Gal. vi. 7. " here we ſow, and there we reap."

Actions done in this world are two ways conſiderable, viz . phyfically, or morally; in the firſt confideration they are tranfient, in the laſt, permanent and everlasting. Aword is ſpoken, or an act done, inamoment, but though it be paſt and gone, and perhaps by us quite forgotten,God regiſters it in his book, inorder to the dayofaccount.

(2.) We believe thatGod hath appointed aday inwhich all men ſhall appear before hisjudgment-ſeat, togive an account ofallthey havedone inthe body, whether it be good or evil,

2 Cor. v. 10.

(3.) And that in orderhereunto, the very fame perſons ſhall be restored by the refurrection, and appear before God, the very fame bodies and fouls,which didgoodor evilinthisworld :

Shall not the Judge ofall the earth do right ? Juſtice requires that the rewards and punishments be then diſtributed to the

ATreatise of the Soul ofMan.

fameperſonsthatdidgood or evil in this world: which ſtrongly infers the immortality of the ſoul, andthat itcertainly overlives the body, and muſt come back from the reſpective places of their abode, tobe again united to them, in order to their great account.

By all which you ſee the cleareſt proof ofthe foul's immortality, andhow the contrary ſuppoſition overthrows our faith, duties, and comforts.

Yet notwithstanding all this, how apt arewe to ſuſpect this doctrine, andremain ſtill diſſatisfied and doubting about it, when all is ſaid ? Which comes topaſs partly from the ſubtlety ofSatan, whoknows he cannever perfuade mento live the life ofbeasts, till he firſt perfuade them to think they ſhalldieas the beasts do.

(2.) And partly from the influence of ſenſe, andreaſon upon us, whereby we dotoomuch ſuffer ourſelves to be ſwayed, and impoſed upon in matters of thegreatestmoment in religion. For theſe beingproper arbiters, andjudges, in other matters within their ſphere, they are arrogant, and we eaſy enough to admit them to be arbiters alſo inthings that are quiteabovethem. Hencecomeſuch plauſible objections as theſe :

Object. 1. Thefoul ſeems tovaniſh anddie, when it leaves thebody: for whenit hath ſtruggled as long asit cankeep its poſſeſſion in the body, and, at laſt, is forced to depart, we can perceive nothingbutapuffofbreath, whichimmediately vaniſhes into air, and is loft.

Solut. We can perceive, therefore it is nothing but what wedo and can perceive, viz. a puff ofvanishing breath. By this argument, the being ofthe foulin thebody is as queſtionable, as after its departure out of the body; for we cannotdifcern itby fight inthe body: yea, by this argument, we may as well deny the existence ofGodandangels, as of the foul; for it is a ſpiritual and inviſible being, as they are; our grofs ſenſes are incapable ofdifcerning ſpirits, which are immaterial, and inviſible ſubſtances .

Object. 2. But you allow the foul tohave ariſe and beginning, it is not eternal a parte ante; and it is certain, whatever hadabeginning, muſt have an end.

Solut. Every thingwhich hadabeginningmayhave an end, and what once was nothing, may by the power that created it, be reduced to nothing again. But though we allow it may be ſo, by the abſolute power ofGod, we deny the conſequence, that therefore it ſhall, and must be ſo. Angels had abeginning, but ſhallneverhave an end. And indeed, their immortality,

Dd2

ATreatise of the Soul of Man. as well as ours, flows not ſo much from the nature ofeither, as from the will and pleaſure ofGod, who hath appointed them tobe fo.

He can, but never will, annihilate them.

Object. 3. But the fouldependsupon matter in all its operations, nothing is in theunderstanding which was not firſt in the fenfes; ituſeth the natural ſpirits, as its ſervants and tools, inall its operations, and therefore how can it either ſubſiſt or act ina ſtate of ſeparation ?

Solut. 1. The hypotheſis is not only uncertain, but certainly falſe.

There are acts performed by the foul, even whilſt it is in the body, wherein it makes no uſe at allofthe body.

Such are the acts ofſelf-intuition, and ſelf-reflection : and what will you ſay of its acts, in raptures and extaſies, ſuch asthat ofPaul,

2Cor. xii. 2. and John, Rev. xxi. 10. what uſe did their fouls make of the bodily ſenſes or natural ſpirits then ?

Solut. 2. And though in its ordinary actions in this life, it dothuse thebody as its tool or inſtrument in working, doth it thence follow that it can neither ſubſiſt or act ſeparate from them in the other world ? Whilst a man is on horſe-back in his journey, he uſeth the help and fervice of his horſe, and is moved according to the motion of his horse ; but doth it thence follow, he cannot ſtand nor walk alone, when diſmountedat his journey's end ? We know angels both live and act, without theministry ofbodies, andour fouls are ſpiritual ſubſtances as well as they.

Object. 4. But many ſcriptures ſeem to favour the total cefſationofthe foul's actions, ifnot of its being alſo, after ſeparation, as that in 2 Sam. xiv. 14. We must needs die, and are as water ſpilt upon the ground which cannot be gathered up; and Pfal . lxxxviii. 10, 11, 12. with Iſa. xxxviii. 18, 19. The dead cannot praise thee.

Solut. These words of the woman of Tekoah are not to be understood abfolutely, but reſpectively : and the meaning is, thatthe foul isin the body as ſome precious liquor in a brittle glaſs, whichbeingbrokenbydeath, the foul is irrecoverablygone, as the water ſpilt on the ground, which by no human power or artofman canbe recoveredagain. All the means inthe world cannot fetch itback into the body again.

She speaks not of the refurrection, or whatshallbe done in the world tocome,by the Almighty Power of God, but of what is impoſſible tobe done in thisworldby all the ſkill andpower ofman.

And for the expreſſions of Heman and Hezekiah, they only reſpect, and relate untothoſe ſervices their fouls were now imployed about for the praiſe ofGod, with respect to the conver

ATreatise of the Soul ofMan.

fion or edification of others, as Pfal. xxx. 8, 9. or at moſt, to thatmediate ſervice and worſhip, which they give God, in and by their attendance upon his ordinances in this world, and not ofthat immediate ſervice, and praiſe, that is performed and givenhim in heavenby the ſpirits ofjuſt men made perfect; fuchwas the ſweetneſs they had found in theſe ordinances and duties, that they expreſs themselves as loth to leave them.

The ſame anſwer ſolves alſo the objections grounded upon other miſtaken ſcriptures, as that ofPfal. Ixxviii. 39. where man is called a wind, that paſſeth away, and cometh not again.

It is only expreſſiveofthe frailty and vanity ofthe preſent animal life we live in this world, to which we shall return no more afterdeath ; it denies not life to departed fouls, but the end of this animal life atdeath : the lifewe live in the other world, is of a different nature.

Infer. 1. Is the foul immortal ? Then it is impoſſiblefor fouls to find full rest and contentment in any enjoyments on this fide heaven. All temporary things are inadequate, and therefore unfatisfying to our souls. What gives the foul reſt and fatisfaction, must be as durable as the foul is ; for if we could poſſiblyfind in thisworld acondition and fiate ofthings moſt agreeable in all other reſpects to our defires and wishes, yet if the foul be confcious to itſelf, that it ſhall, and muſt over-live and leave them allbehind it, it can never reach true contentment,, in the greatest affluence and confluence of them. Man being animmortal, is therefore a profpecting creature, and can never be ſatisfiedwith this, that it is well with him at preſent, except he canbe fatisfied that it ſhall be ſo for ever. Thethoughts of leaving our delightful and pleasant enjoyments, imbitters them all to us whilſt we have them.

All outward things are in fluxu continuo, paſſing away as the waters, 1 Cor. vii. 31. Riches are uncertain, 1 Tim. vi. 17. " They fly away as an eagle to- " wards heaven, and with wings of their own making," Prov. xxiii. 5. (i. e.) As the feathers that enable a bird to fly from us, grow out ofhisown ſubſtance, ſodoth that vanity that carries away all earthly enjoyments.

This alone will ſpoil allcontentment.

Infer. 2. Then see the ground and reason ofSatan's envy and enmity against thefoul, andhis restless designs and endeavours to destroy it.

It grates that ſpirit ofenvy, to findhimself, who is bynature immortal, funk everlastingly and irrecoverably into mifery, and the ſouls ofmen appointed to fill up thoſe vacant places in heaven from which the angels fell. No creature but man is enviedby Satan, and the foul of man muchmore than

A Treatise of the Soul ofMan. hisbody: it is true, he afflicts the bodies of men whenGod permits him, but he ever aims at the foulwhen he wounds the body. Heb.x. 37. This roaring lion is continuallygoing about,

66 ſeekingwhom he may devour," I Pet. v. 8.

It is the preci ous foul he hunts after; that is the Morfus diaboli, the bithe gapes for, as the wolf tears the fleece to come at the flesh.

All the pleaſure thoſe miferable creatures find, is the ſucceſs of their temptations upon the fouls ofmen.

It is a kindofdelight to them toplunge fouls into the fame condemnation and miſery with themselves.

This is thetrade theyhavebeendriving ever fince their fall.

By destroying fouls, he at once exerciſes his revenge against God, and his envy against man, which is all thereliefhis miferable condition allows him.

Infer. 3. Dothe fouls of menout-live their bodies ? Then it isthe height ofmadness andspiritual infatuation, to destroy the foulfor the body's fake; to caſt away an immortal foul for the gratificationofperiſhing fleſh; toruinthe precious foul for ever, for the pleaſures of finwhich are but for a moment : yet this is the madness of millions ofmen.

They will drown their own fouls in everlasting perdition, to procure unneceffarythings for the body, 1 Tim. vi. 9. " They that will be rich," &c.

Every cheat and circumvention indealing, every lie, every act ofoppreffion, isawound giventhe immortalfoul, for theprocuring fomeaccommodations tothebody.

Owhat foul-undoing bargains do fome makewith the devil!

Somefell their fouls out-right forthe gratificationoftheir luſts, 1 Kings xxi. 20.

Many pawn their fouls to Satan inaconditionalbargain, ſodo allthat venture upon fin, upon aprefumptionofpardonand repentance. The devil isagreat trader for fouls, he hath all forts of commodities to ſuit all mens humours that will deal with him. He hath profits for the covetous, honours for the ambitious, pleaſures for the voluptuous : but a foul is the price at which he fells them; only he willbe contentto feli ataday, and not require preſent pay; ſo that it be paid onadeath-bed, inadying hour, he is fatisfied.

But oh! what an undoingbargaindo finners make, to partwith atrea- "for fure for a trifle ! Mat. xvi. 26. the precious foul for ever,

" the pleaſures of fin, which are but for ſeaſon !" Heb. xi. 25.

We are charmed with the preſent pleaſure and ſweetneſs there isin fin ; buthow bitterwillthe after-fruits thereof be ! See the texts in the Prov. xx. 17.

Prov. xxiii.

31, 32. Job

XX. 12, 13 .

Jam. i. 15. margin : you will ſay hereafter as Jonathan did, 1 Sam . xiv. 31. "I taſtedbut a littlehoney,and...

" I mustdie."

ATreatise of the Soul of Man.

Infer. 4. Then the exposing of the body todanger,yea, tocertain destruction, for thepreservation of thefoul, is the dictate of Spiritualwisdom, and that whichevery Chriftian isbound to chufe andpractise, when both interests come infull oppofition, Heb. xi.

35. Dan. iii. 28. Rev. xii. 11. No promiſes of preferment, no threatsoftorments, have been able to prevail with the people ofGod to give the least wound, or dothe leaft wrong to their own fouls. WhenSecundus was commandedto deliver his bible, he anſwered, Chriſtianusfum, non traditor : I am a Chriſtian, I willnotdeliver it: then theydeſired him todeliver aliquam ecvolam, a chip, a straw, any thing thatcame to his hand in lieu ofit: he refuſed toredeem his life bydelivering the leaſt trifle on that account to ſave it.

That is agreat word of our Lord's, Luke ix. 24. "He that " will fave his life, ſhallloſe it andhe thatloſeth it for my fake

" Chall find it."

Chriſtians, this is your duty and wisdom, and muſtbeyour reſolution and practiceinthe dayoftempration, to yieldyour bodies to preſerve your fouls, as we offer ourarm todefend thehead. Oh ! better thybody had never beengiventhee, than that it ſhould bea ſpare to thy foul, and the inſtrument ofcafting it away for ever. Oh! howdear are ſome perfons like to pay for their tenderness and indulgenceto the flesh, when the hour of temptation ſhall come! mortify your irregular affections to the body, and never hazard your precious immortal fouls for their fakes.

It is the character of an hypocrite tochuſe ſin rather than affliction, Job xxxvi. 21.

But ifever thou hastbeen inthe deeps of ſpiritual troubles for fin, ifGodhave opened thineeyes to ſee theevil of fin, the immenſeweightandvalueofthy foul, and ofeternity, " Thou wilt

" notcountthy lifedear tothee, to finiſhthy course with joy,"

Acts xx. 24.

Inference 5. Ifthefoulbe animmortalbeing,that ſhallhave no end, Then it is the great concern of all men to strive to the utmost for the falvation of their fouls, whatever become of all leffer temporary interests in this world, Luke xiii. 24.

There is a gate, i. e. an introductive means of life and falvation: Thisgate is ſtrait, i. e. there are a world ofdifficulties tobeencountered in the way ofſalvation: buthe that values andloves his never-dying foul, muſt, and willbe diligent and conſtant in the use ofallthoſe means that have a tendency to ſalvation, be they never ſo difficult orunpleasant to fieth and blood.

There be difficulties from within ourſelves, ſuch as mortification, ſelf-denial, contempt of the world, parting with all at the callof Christ; and difficulties from without, the re-

ATreatise of the Soul of Man. proaches, perfecutions, and ſufferings for Chriſt, whichwould not be fo great as they are, were itnot for our unmortified lufts within; but be they what they will, we are bound to ſtrive throughthem all, for the ſalvationofour precious and immortal fouls .

(1.) For it is the greatest concernmentofthe foul, yea, ofour own fouls ; we are bound todo much fortheſaving of another's foul, 2 Tim. ii. 10. much morefor our own ; this is ourdarling,

Pfal. xxii. our only one.

(2.) Others have done and ſuffered much for the ſaving of their fouls ; and are not ours, or ought they not to be, as dear tous, as the fouls ofany others have been to them ? Matth. xxi.

32.

(3.) The utmoſt diligence is little enough to fave them. Do all that you can do, and ſuffer all that you can fuffer, and deny yourſelves as deeply as ever any did, yet you ſhall find all this little enough to ſecure them, 1 Pet. iv. 18. The righteous themselves are ſcarcely ſaved, 1 Cor. ix. 24.

(4.) The time to ſtrive for falvation is very ſhort and uncertain, Luke xiii. 25. John xii. 35. It willbe tonopurpoſe, when the ſeaſons and opportunitiesofſalvation are once over.

There is no ſtriving in hell, a death-pang ofdeſpair hath ſeized them, hope is extinguiſhed, andendeavours fail.

(5.) Doth not reaſon dictate and direct you to do now, whilſt you are in the way, as you will wish you haddone, and repent with rage, and ſelf-indignation, becauſe you did it not, whenyou come to the end, and beholdthe final iſſues ofthings ?

Suppoſe but thyſelf now either, (1.) Upon a death-bed, launching into eternity ; (2.) Or at the bar of Chriſt ; (3 ) Or in view of heaven; (4.) Or in the fight and hearing of the damned : what think you ? willyou not then wiſh, Oh ! that Ihad ſpent everymoment inthe world thatcould poſſiblybe redeemed from the pure neceſſities of life, in prayer, in hearing, in ſtriving for ſalvation.

From a proſpect of this it was, that one ſpentmany hoursdailyon his knees to the macerating ofhis body ; andbeing admoniſhedofthedanger ofhealth, andadvised to relax, he anſwered, Imust die, Imust die.

Objection 1. Do not ſay, you have many incumbrances, and other employments intheworld: for (1.) " One thing is necef- " ſary," Luke x. 42.

Thoſe are conveniences, but this is of abſolute neceffity.

(2.) They will thrive the better for this, Mat. vi. 33. " Seek this, and they ſhall be added."

(3.)Dobut redeem the timethat canbe redeemed to this purpoſe; let not ſo much precious time run waſte asdailydoth.

A Treatise of the Soul of Man.

Objection 2.Saynot, no mancanſavehis foulby his own ſtriving, and therefore it is to little purpoſe; for " it is not ofhim

" that willeth, nor ofhim thatrunneth,but ofGod that ſhew- " eth mercy, " Rom. ix. 16.

True, this in itſelfcannot ſaveyou; but what then ? muſtwe oppoſe thoſe things which God hath fubordinated ? Bring this home toyour natural or civil actions, eating, drinking, ploughing, or fowing, and fee how the conſequence will look.

Objection 3. Saynot, it is a mercenary doctrine, and diſparages free grace; for, are not all the enjoyments andcomforts of this life confefſedly from free grace, thoughGodhathdiſpenſed themto you in the way ofyour diligence and induſtry.

Objection 4. To conclude ; Say not, the difficulties of falvation are infuperable; it is ſo hard to watch every motion of theheart, todeny every luſt, to reſiſt a ſuitable temptation, to fuffer the loss of all for Christ, that there is nohope for overcomingthem.

For (1.)God can, and doth make difficult things eaſy to his people, who work in the ſtrength of Chriſt, Phil. iv. 13.

(2.) Theſe ſame difficulties are before all others that are before you, yet it diſcourageth not them, Phil. iii, 11.

Others ſtrive to the uttermoft .

There are extremes found in this matter : fome work for falvation, as an hireling for his wages, ſo the Papiſts ; theſedifparage grace, and cry up works. Others cry down obedience as legal, as the Antinomians, and cry up grace to the diſparagement of duties. Avoidboth theſe, and ſee that you ſtrive: But ( 1.) Think notheaven to be the price ofyour ſtriving, Rom. iv. 3.

(2.) Strive, but not for a ſpurt ; let this care anddiligence run throughoutyour lives ; whilſt you are living, beyou ſtill striving : your souls are worth it; and infinitely more than all this amounts to.

Infer. 6. Doth the foul out-live thebody, and abide for ever ?

Then it is agreat evil and folly to be exceſſively careful for the mortal body, and neglective of the immortal inhabitant.

In a toomuch indulged body, there ever dwells atoo much neglectedfoul.

The body is but a vile thing, Phil. iii. 21. the foul more valuable than the whole world, Matth. xvi. 26. To ſpend time, care, and pains for a vile body, whilst littleor no regard is had to the precious immortal ſoul, is an unwarrantable folly and . madneſs .

To havea clearand washed body, andafoul allfilth, (as one ſpeaks) a body neatly cloathedand dreſſed, with afoulall naked and unready ; a bodyfed, anda foullarved; a body full

VOL. III .

ATreatise of the Soul ofMan. ofthe creature, anda foul empty of Christ ; these are poor fouls indeed.

We finile at little children, who in a kind of laborious idleneſs take a great deal of pains tomakeand trim theirbabies, or build their little houſes of ſticks and ſtraws : And what are theybutchildren ofa bigger ſize, that keep fuch ado about the body, a houſe ofclay, a weak pile, that muſt periſh in a few days.

It is admirable, and very convictive of moſt Chriſtians, what we read in aHeathen. " I confefs (faith * Seneca) there is

" a love to the body implanted in us all ; we have the tutelage " and charge of it; we may be kind and indulgent to it, but " must not ſerve it; buthe thatſerves it, is a fervant tomany

" cares, fears, and paſſions. Let us have a diligent care of it, yet ſo aswhen reaſon requires, when our dignity or faith re- " quires it, we commit it tothe fire."

It is true, the body is beloved of the foul, andGod requires, thatitmoderately care for the neceffities and conveniences ofit; but to be fond, indulgent, and conſtantly folicitous about it, is boththe fin and ſnare ofthe foul.

One of the fathers being invited todine with a lady, and waiting fome hours till ſhe was dreffed, and fit to come down ; when he saw her, he fella weeping; and being demanded why he wept, Oh ! faith he, 1 am troubled that you should spend so many hours this morning in pinning and trimming your body, when Ihave not spent halfthe time inpraying, repenting, and caring for my own soul. Two things a master commits to his ſervant's care, (faith one) the child, and the child's cloaths : It willbe but a poor excuſe for the ſervant to ſay, at his master's return, Sir, here are all the child's cloaths neat and clean, but the child is loſt.

Much fo will be the account that many will give to God of their fouls, andbodies, at the greatday, Lord, hereis mybody, I wasvery careful for it, I neglected nothing that belonged to its content andwelfare : Butfor my foul, that is lost and caft away for ever, I took little care and thought about it.

It is remarkable whattheapostle faith, Rom. viii. 12. Weowe nothing tothe fleſh, we are not in its debt, we havegiven it all, more than all

* Fateor infitam eſſe nobis corporis noſtri charitatem.

Fateor noshujus gerere tutelam, nec ego indulgendum illi, ferviendum. nego.

Multis enimferviet qui corpori ferviet, qui pro illo nimium timet, qui ad illud omnia refert ; hujus nos nimius amor timoribus inquietat, folicitudinibus onerat, contumeliis objicit : honeftumei vile eft cui corpus nimis charum eft : agatur ejus diligentiffime cura : ita tamen ut cum exiget ratio, cum dignitas, cum fides, mittendum in ignemfit.

Senec.Ep. 14. P. 545.

ATreatise of the Soul ofMan.

that belongs to it : But we owe many an hour, many a care, manyadeep thought to our fouls, which we have defrauded it of for the vile body's fake. You have robbedyour fouls topay your fleſh .

This is madneſs .

Infer. 7. How great a blessing is the gospel, which brings life and immortality to light, the moſt desirable mercies to immortal fouls! This is the great benefit we receive by it, as the apoſtle ſpeaks, 2 Tim. i. 10. " Chriſt hath aboliſhed death, and brought

" life and immortality to lightby the gospel,"

Life and immortality by a εν δια δυοιν, is put for immortal life, the thing which all immortal fouls defire and long for.

Theſe defires arefound in ſouls that enjoy notthe goſpel-light; for, as I faid before, they naturally ſpring out of the very nature of all immortal fouls : But how and where it is tobe obtained, that is a ſecret for which we are entirely beholdento thegoſpel-discovery.

It layhid in the womb of God's purpoſe, till by the light of goſpel-revelation itwas mademanifeſt.

But now all menmay ſeewhat are the gracious thoughts and purpoſes ofGod con. cerningmen, and what that is he hath deſigned for their im. mortal fouls, even an immortal life; and this life is to be obtainedby Chriſt, than which notidings canbe morewelcome, fweet or acceptable to us.

Oh therefore ſtudy theGospel .

" This is life eternal, to " know thee the only trueGod, and Jeſus Chrift whom thou

" haſt ſent," John xvii. 3. And fee that you prize the goſpel above all earthly treasures.

Itis afaithfulsaying, andworthy of all acceptation.

You have two ineftimable benefits and bleffings by it.

(1.) It manifeſts and reveals eternal life to you, which you could never have come to the knowledge of any other way; thoſe that are without it, are groping or feeling afterGod in the dark, Acts xvii. 27.

Poor ſouls are confcious to themſelves, that there is ajuſt and terribleGod, andthat their fins offendand provoke him; but how to atone the offended

Deity they know not, Micah vi. 6, 7.

But the way of reconciliation and life is clearly diſcovered to us by the goſpel.

(2.) As it manifeſts and reveals eternal life to us, ſo itframes and moulds our hearts, as God's ſanctifyinginſtrument, for the enjoyment of it.

It is not only the inſtrument of revelation, but of ſalvation, theword of life, as well as the word of light,

Phil. ii. 16.

It can open your hearts, as well as your eyes, and is therefore tobe entertained as thatwhich is the firſt rank of bleſſings, a peerless and ineftimable bleſſing.

Infer. 8. Ifour fouls be immortal, certainly our enemies are Ec 2

ATreatise of the Soul ofMan. not fo formidable as we are apt, by our finful fears, to reprefent them.

They may, whenGod permits them, deſtroy your bodies, they cannot touch or deſtroy your fouls, Mat. x. 28.

As toyour bodies, no enemy can touch them till there be leave andpermiffion giventhem byGod, Job i. 10. Thebodies of the faints, as well as their fouls, are within the line orhedge of DivineProvidence : They are ſecurelyfenced, ſometimes mediately by the miniſtry of angels, Pfal. xxxiv. 7. and ſometimes immediately byhis own hand and power, Zech. ii. 5. As to their fouls,whateverpower enemies mayhaveupon them, (when divine permiſſion opens agap in the hedge of providence for them) yet theycannot reach their fouls to hurt them, or deſtroy them, but by their own conſent. They candestroy our periſhing fleſh, it is obnoxious to their malice and rage; they cannot reach home to the foul : No fword can cut afunder the bandofunion between themand Chrift; they would be dreadful enemies indeed if they could do ſo. Why then do we tremble and fear at this rate, as if soul and body were at their mercy, and in their power and hand? The fouls ofthoſe martyrswere in ſafety under the altar inheaven, they were cloathed with white robes, when their bodies weregiven tobe meat to the fowls of heaven, and beasts of the earth.

The devil drives but a poor tradeby the perfecution ofthe faints; he tears the nest, but the bird escapes; he cracks thefhell, but loſeth the kernel. Two things make a powerful defenſative againft our fears : ( 1. ) That all our enemies are inthe hand ofprovidence.

(2.) That all providences are ſteeredby that promiſe, Rom . viii . 28 .

Infer. 9. If fouls be immortal, Then there must needs be a vast difference betwixt the aspects and influences ofdeath upon the godly andungodly.

Oh! if fouls wouldbut feriously confider what an alteration death will make upon their condition, for evil or for good, how usefulwould fuch meditations beto them! (1.) They mustbe diſſeized and turned out of theſe houſes of clay, and live in a ſtate of feparation from them ; of this there is an inevitable neceffity, Eccl. viii. 8. It is vain to ſay, I am not ready; ready or unready, they must depart when their leaſe isout.

It is as vain to fay, I am not willing; for willing or unwilling, they must be gone; there is no hanging back, and begging, Lord, let death take another at this time, andspare me; for noman dies by a proxy.

(2.) The time of our fouls departure is at hand, 2 Pet. i. 13, 14. Job. xvi. 22.

The most firm and well built bodycau ſtand but afewdays ; but our ruinous tabernacles give

ATreatise of the Soul ofMan.

our fouls warning, that the day of their departure is at hand.

The lamp oflife is almoſt burnt down, the glaſs oftime is almoſt run; yet a few, a very few days and nights more, and then time, nights and days ſhall be no more .

(3.) When that moſt certainandnear-approaching time is come, wonderful alterations willbemade on the ſtate of allfouls, godly, andungodly.

(1.) Amarvellous alteration will then be made on the fouls of the godly.

For, (1.) No fooner is the dividing ſtroke given bydeath, andthe parting pull over, but they ſhall find themſelves in the arms of angels, mounting them through the upper regions in a few moments, far above all the aſpectable heavens, Luke xvi. 22. The airy region is, indeed, the place wheredevilsinhabit,andhave theirhauntsandwalks; but angels are the ſaints convoy through Satan's territories, from the arms ofmourning friends, intothe welcome arms of officious and benevolentangels.

(2.) From the fightand converſes ofmen, to the fight ofGod, Chriſt, andthe general affembly ofbleſſed and finleſs ſpirits. The foul takes its leave ofall men at death, Ifa. xxxviii. 1 1.

Farewel vain world, with all the mixed and imperfect comforts of it, and welcome the more ſweet, fuitable, and fatisfying companyofFather, Son, and Spirit, holyangels, and perfected ſaints, Heb. xii. 23.

(3.) From the bondage of corruption, to perfect liberty, and everlasting freedom ; fo much is implied, Heb. xii. 23. " The ſpiritsofjuſtmen made perfect."

(4.) From all fears, doubtings, and questionings ofour conditions, and anxious debates ofour title toChrift, tothe cleareſt, fulleft, andmoſt ſatisfying aſſurance; for whataman fees, how canhe doubtof it? (5.) From all burdens of affliction, inward andoutward, under which we have groaned all ourdays, to everlasting reſt and eaſe, 2 Cor. v. 1, 2, 3.

Oh what a bleſſed change tothe righteous muſt this be !

(2.) Amarvellous change will also be then made upon the foulsof theungodly, who ſhall then part from ( 1.) All their comforts andpleafant enjoyments in the world; for here they had their confolation; Luke xvi. 25. here was all their portion,

Pfal. xvii. 14. and, in amoment, find themselves arreſted and ſeized by Satan, as God's goaler, hurrying them away to the priſon ofhell, 1 Pet. iii. 19. " there to be reſerved to thejudg- " ment ofthe great day," Jude 6. (2.) From under the means ofgrace, life, and ſalvation, toa ſtate perfectly voidof all means, inſtruments, and opportunities of ſalvation, John ix . 4. Eccl. ix. 10. never to hearthejoyful found of preaching or praying any more; never tohear the wooing voice ofthe bleſſedbridegroom, ſaying, Come unto me, come unto me, any more.

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