The Soul of Man, Part 8 · Doctrine · Question 1
And now, having explained the substance of the Doctrine in these twelve Propositions; it remains that as a Mantissa or Cast upon the whole, I farther clear what belongs to this Subject, in the Solution of several Queries about the Soul in its unbodied and separate state; and though the Nature of some of these Queries may seem too curious, yet I shall labour to speak according to the rules of Sobriety, and contain my self within the line of modesty, in what I shall speak about them: And the first is this, QUERIE I.
Querie 1.Whether any Notion or Conception can be formed of a separate Soul, and if so, how we may be assisted duely to form it, and conceive of it?
Sol.Solution. §. 1.
1. It must be acknowledged not only very difficult, but an impossible task for a Soul immersed in matter, and so unacquainted with its own Nature and Powers, as it is in its embodied state, to gain a perfect, clear, and adequate Conception of what it shall be in the World to come. Expect not then a perfect image, much less any magnificent draught of this excellent Creature: This would be the same thing as to go about to depaint the Sun in its Glory, Motions, and Influences with a Pencil. I shall think I have done enough, if I can but give you any umbrage or faint representation of this sublime and Spiritual Being, and the manner of its subsisting and acting out of the body. For seeing it is by nature invisible, and in most of its actions (whilst it is in the state of composition) it makes the same use of the body and natural Spirits, that a Scribe doth of his Pen and Ink, without which he cannot decipher the Characters which are formed in his fancy: it must needs be difficult to conceive, how it subsists and acts in its separate state.
§. 2.
But though we acknowledge it to be a great difficulty to trace it beyond the Limits of this World, though we perceive nothing to depart from the Body at the instant of its expiration, but a puff of breath, which vanishes like Smoke into the air. And though Atheistical Witts daringly pronounce an immaterial substance to be a meer Iargon, Hobs Leviathan, cap. 34.a Contradiction in terminis; which being joined together, destroy one another: Yet all this doth not make the Notion of a separate Soul impossible, much less undermine its existence in its unbodied and lovely state; the Scriptures having so abundantly obviated all these Atheistical Suggestions, by so many plain Discoveries of the Happiness of some, and Misery of others after this Life. Yea, my Text answers us, That Death is so far from destroying or annihilating, that it perfects the Spirits of the Just.
§. 3.
There can be no more difficulty in conceiving of a separate Soul, than there is in conceiving of an Angel. For it is certain, that a separated Soul, and an Angel, are the liveliest and clearest representations of each other, in the whole number of created Beings.Dr. More's Immortality of the Soul, lib. 2. cap. 17. § 4. & 8. Bell. de Ascen. mentis. Some make the difference betwixt them little more, than of a Sword in the Scabbard, from one that is naked. A Soul is but a Genius in the Body, and a Genius (or Angel) is a Soul out of a Body. An Angel (saith another) is a compleat and perfect Soul, a Soul an imperfect and incompleat Angel.
The separate Soul doth not become an Angel by putting off the Body; they are, and still will be divers Species, but in this they agree, that in their common nature they are both Spirits, that is, Immaterial Substances, endued with Vnderstanding, Will, and active power. And I know not why the one should not be as intelligible as the other; or if there be any advantage, the Soul certainly must have it; seeing our acquaintance with Souls is much more intimate than with Angels. Angels indeed have larger Capacities, and have no natural inclination to be embodied as Souls have, but their common Nature, as they are Spirits, is the same: And if we can conceive of one, we may also of the other.
§. 4.
But the difficulty seems to lie in this, how the Soul can subsist alone, without a Body; and how the habits of Grace which were infused into it in this life by Sanctification, do inhere in it, or can be reduced into act by it when it hath no bodily Organs to work by.
As to the first, there is no difficulty at all, if we once rightly apprehend what is meant when we call it a Spiritual Substance; that is, a Being by it self, independent upon any other Creature as to its existence, as was opened before: The Soul depends not for its life upon the Body, but the Body upon the Soul. It is the same Sword when it is drawn, as it was when sheathed in its Scabbard; the Soul is as much it self when separated from the Body, as it was when united with it; its Being is independent on it: it can live and act in a Body, and it can do so without it. For it is a distinct Being from its Body, a substantial Being by it self. And
§. 5.
As for the habits of grace which accompany it to Heaven, it would much facilitate our apprehension of it, if we but compare acquired and infused habits with each other. 'Tis true, they are of different Natures and Originals, but the Soul is the subject of them both, and their inhesion and improvement is much after the same manner.
Take we then an acquired habit into consideration, which is nothing else, but a permanent Quality rendering the subject of it prompt and ready to perform a work with ease: Suppose that of Musick, or Writing, and we shall find these habits to be safely lodged in the Soul, as well when the body is laid into the deepest sleep, which is the Image of death, as when it is awake and most active; for they are both Artists when asleep, and need learn no new Rules to play, or write when you awake them: which shews the habits to be permanently rooted in their minds.
Infused habits of grace are as deeply rooted in the Soul, yea, deeper than any acquired habit can be: For when Knowledge and Tongues shall be done away, love abideth, 1 Cor. 13.8. viz. after death, when the Body is asleep in the Grave.
§. 6.
Add hereto, that these habits of grace are inseparably rooted or lodged in a subject which is by nature a Spirit, that is to say,The Understanding and Will are the primary Faculties of the Soul, and are therefore called Inorganical; because not affixed to any Member of the Body as the sensitive Appetite and locomotive Powers are to their proper Organs. The Soul therefore hath the free use and exercise of them in its separate state. an intelligent active Being, able to use its faculties of Understanding, Will, and Affections, and consequently in their use to reduce these habits of Grace inherent in them into act; without the help of the Body: For to suppose otherwise, were to dispirit it, and destroy the very nature of it.
Moreover, let this Spirit thus furnished with gracious habits, be now considered in separation from the Body, in which state it enjoyeth and rejoyceth in a double Priviledge it never had before, viz. Perfection both of it self, and of its Graces, and the nearest access to God it is capable of, 2 Cor. 5.6. Absent from the Body, and present with the Lord. It hath now no body to clog or cloud it, nor can it complain of distance from God, as it did in this World. O at what rate must we conceive the love and delight of a Soul under these great advantages to cast out their very Spirits, as I may say, in their glorious Activities and Exercises. Well then, here you find A Spirit naturally endued with Understanding, Will, and Affections: in these Faculties and Affections the habits of Grace permanently rooted, which therefore accompany it in its ascension to glory: an ability to use and exercise these Faculties and Graces, and that in a more excellent degree and manner than it did, or could in this World, the subject and habits inherent, being now both made perfect: The clog of flesh knockt off, and all distance from God removed, by its coming home to him, even as near as the capacity of the Soul can admit. Conceive such a Spirit so qualified, now rankt in its proper order among innumerable other holy and blessed Spirits which surround the Throne of God, beholding his face with infinite delectation, and acting all its Powers and Graces to the highest in the worshipping, praising, loving, and admiring him that sitteth on the Throne, and the Lamb for evermore. And then you have a true, though imperfect Idea or Notion of the Spirit of a just man made perfect.
I will not here make use of the other Glass, to represent a damned Soul, separate for a time from its Body, and for ever from the Lord; that will be shewn you in its proper place.