The Soul of Man, Preface – Errata
THE PREFACE.
AMong many other Largesses and rich Endowments bestowed by the Creators bounty upon the Soul of Man, the *Demonstravimus à commun… omnium jam inde à condito orbe gentium ac popul…rum, pr…sertim b…n… rum & literatorum Consensione; animam humanam incorruptibilem & immortalem esse; …oque, corrupto corpore, ip…um …anere superstitem; ut in sempiternum aut pro benefactuà Deo coronetur, aut pro malefact…s puniatur. Zanch. de A…lmarum immortal…tate, p. 653.Sentiments and impressions of the World to come, and the ability of reflection and self-intuition; are peculiar, invaluable, and heavenly gifts. By the former, we have a very great Evidence of our own immortality, and designation for nobler employments and enjoyments than this imbodied state admits; and by the latter we may discern the agreeableness, or disagreeableness of our hearts, and therein the validity of our title to that expected blessedness.
But these heavenly gifts are neglected and abused all the World over. Degenerate Souls are every where fallen into so deep an Oblivion of their excellent Original, Spiritual and Immortal nature; and alliance to the Father of Spirits: That (to use the upbraiding expression of a great foreign, &c. Max. Tyr. Diss. 41.Philosopher) they seem to be buried in their Bodies, as so many silly Worms, that lurk in their holes, and are loth to peep forth and look abroad.
So powerfully do the Cares and Pleasures of this World charm all (except a small remnant of regenerate Souls) that nothing but some smart stroke of Calamity, or the terrible Messengers of death can startle them: (and even these are not always able to do it) and when they do, all the effect is but a transient glance at another, and an unwilling shrug to leave this World; and so to sleep again: And thus the Impressions and Sentiments of the World to come, (which are the natural growth and Off-spring of the Soul) are either stifled and supprest, as in Atheists; or born down by impetuous masterly lusts, as in Sensualists.
And for its self-reflecting and considering Power, it seems in many to be a power received in vain. It is with most Souls as it is with the Eye, which sees not it self, though it see all other Objects. There be those that have almost finished the course of a long life (wherein a great part of their time hath lain upon their hands as a cheap and useless Commodity,… Dei est ista vita mortalis, ubi homo vanitati similis factus est; & dies ejus velut umbra praetereunt. Aug. de Civ…. lib. 21. c. 24. which they knew not what to do with;) who yet never spent one solemn, entire hour in discourse with their own Souls. What serious heart doth not melt into Compassion over the deluded Multitude, who are mockt with Dreams, and perpetually busied about Trifles? Who are, (after so many frustrated attempts both of their own, and all past Ages) eagerly pursuing the fleeing shadows, who torture and rack their brains, to find out the Natures and Qualities of Birds, Beasts, and Plants; indeed any thing rather than their own Souls, which are certainly the most excellent Creatures that inhabit this World. They know the true value and worth of other things, but are not able to estimate the dignity of that high-born Spirit which is within them. A Spirit which (without the addition of any more natural Faculties or Powers; if those it hath be but sanctified and devoted to God) is capable of the highest Perfections and Fruitions, even compleat Conformity to God, and the satisfying Visions of God throughout eternity. They Herd themselves with Beasts, who are capable of an equality with Angels. O what compassionate tears must such a consideration as this draw from the eyes of all that understand the worth of Souls!
As for me, it hath been my sin, and is now the matter of my Sorrow; that whilst Myriads of Souls (of no higher Original than mine) are some of them beholding the highest Majesty in Heaven, and others giving all diligence to make sure their Salvation on earth; I was carried away so many years in the course of this World, (like a drop with the Current of the Tide) wholly forgetting my best self, my invaluable Soul; whilst I prodigally wasted the stores of my time and thoughts upon Vanities, that long since passed away as the waters which are remembred no more. *Nec enim pudet Sancto… viros, postquam renovata corda fuerint per resipiscentiam, lapsus sui & dedecoris ad dei gloriam meminisse. Nihil nobis decedit, quod cedit in illius honorem, qui praeteritis peccatis nostris ab inferno nos transfert in Coelum. Brightman in Cantic. p. 12.It shall be no shame to me to confess this folly, since the matter of my Confession shall go to the glory of my God. I studied to know many other things, but I knew not my self. It was with me as with a Servant to whom the Master commits two things, viz. The Child, and the Child's Clothes; the Servant is very careful of the Clothes, washes and brushes, starches and steels them, and keeps them safe and clean: but the Child is forgotten and lost. My Body which is but the Garment of my Soul, I kept and nourished with excessive care, but my Soul was long forgotten, and had been lost for ever as others daily are, had not God rouz'd it by the Convictions of his Spirit out of that deep Oblivion and deadly slumber.
When the God that formed it, out of free grace to the work of his own hands, had thus recovered it to a sense of its own worth and danger; my next work was to get it united with Christ, and thereby secured from wrath to come. Which I found to be a work of difficulty to effect, (if it be yet effected) and a work of time to clear, though but to the degree of good hope through grace.
And since the hopes and evidences of Salvation began to spring up in my Soul, and settle the state thereof, I found these three great words, viz. Christ, Soul, and Eternity, to have a far different, and more awful sound in my ear than ever they used to have. I looked on them from that time, as things of greatest certainty, and most awful Solemnity. These things have lain with some weight upon my thoughts, and I have felt at certain seasons, a strong inclination to sequester my self from all other Studies, and spend my last days, and most fixed Meditations upon these three great and weighty Subjects.
I know the subject matter of my Studies and Enquiries (be it never so weighty) doth not therefore make my Meditations and Discourses upon it great and weighty: Nor am I such a vain Opiniona…or as to imagine my Discourses every way suitable to the dignity of such Subjects; No, no, the more I think and study about them, the more I discern the indistinctness, darkness, crudity, and confusion of my own conceptions, and expressions of such great and transcendent things as those: But, In magnis voluisse sat est, I resolved to do what I could; and accordingly some years past I finished and published in two parts the Doctrine of Christ, and by the acceptation and success the Lord gave that, He hath encouraged me to go on in this Second part of my work, how unequal soever my Shoulders are to the burden of it.
The Nature, Original, Immortality, and Capacity, of mine own Soul, for the present lodged in, and related to this vile Body, destinated to Corruption; Together with its Existence, Imployment, Perfection, Converse with God, and other Spirits, both of its own, and of a Superiour Rank and Order; when it shall, (as I know it shortly must) put off this its Tabernacle: These things have a long time been the matters of my limited desires to understand, so far as I could see the Pillar of fire (God in his Word) enlightening my way to the knowledge of them. Yea, such is the value I have for them, that I have given them the next place in my esteem, to the knowledge of Iesus Christ, and my interest in him.
God hath formed me (as he hath other men) a prospecting Creature. I feel my self yet uncentred, and short of that state of rest and satisfaction to which my Soul in its Natural and Spiritual Capacity hath a Designation. I find that I am in a continual motion towards my everlasting abode, and the expence of my time, and many Infirmities tell me I am not far from it: By all which I am strongly prompted to look forward, and acquaint my self as much as I can, with my next place, state, and imployment. I look with a greedy and inquisitive eye that way.
Yet would I not be guilty of an unwarrantable Curiosity, in searching into unrevealed things; how willing soever I am to put up my head by faith into the World above, and to know the things which Iesus Christ hath purchased and prepared for me, and all the rest that are waiting for his appearance and Kingdom. I feel my Curiosity checked and repressed by that Elegant Paronomasia, Rom. 12.3. foreign, In all things I would be wise unto Sobriety. I groan under the effects of Adam's itching Ambition to know, and would not by repeating his sin increase my own misery: Nor yet would I be scared by his Example into the contrary evil of neglecting the means God hath afforded me, to know all that I can know of his revealed Will.
*Cui …ni… veritas com…erta sine Deo? Cui Deus cognitus sine Christo? Cui Christus exploratus sine Spiritu? Cui Spiritus …ccommodatus sine fide Tertul. de Anima.The helps Philosophy affords in some parts of this Discourse, are too great to be despised, and too small to be admired. I confess I read the Definitions of the Soul given by the Ancient Philosophers, with a Compassionate smile. When Thales calls it a Nature without Repose. Asclepiades, an Exercitation of sense. Hesiod, a thing composed of Earth and Water. Parmenides, a thing composed of Earth and Fire. Galen saith it is heat. Hippocrates, a Spirit diffused throughout the Body. Plato, a Self-moving Substance. Aristotle calls it, Entelechia, that by which the Body is moved. If my Opinion should be asked, which of all these Definitions I like best? I should give the same Answer which Theocritus gave to an ill Poet, repeating many of his Verses, and asking which he liked best, Those (said he) which you have omitted. Or if they must have the Garland as the prize they have shot for, let them have it upon the same reason that was once given to him that always shot wide, Difficilius est toties non attingere, Because it was the greatest difficulty to aim so often at the Mark, and never come near it. One Word of God gives me more light than a thousand such laborious trifles. As Caesar was best able to write his own Commentaries, so God only can give the best account of this his own Creature, on which he hath impressed his own Image.
Modern Philosophers assisted by the Divine Oracles, must needs come closer to the Mark, and give us a far better account of the nature of the Soul. Yet I have endeavoured not to cloud this Subject with their Controversies, or abstruse Notions; remembring what a smart, but deserved check Tertullian gives those, Qui Platonicum & Aristotelicum Christianismum procudunt Christianis. Words are but the Servants of Matter. I value them as Merchants do their Ships, not by the gilded Head and Stern; the neatness of their Mould; or curious Flags and Streamers; but by the soundness of their Bottoms, largeness of their Capacity, and richness of their Cargoe and loading. The quality of this Subject necessitates in many places the use of Scholastick terms, which will be obscure to the Vulgar Reader; but apt and proper words must not be rejected for their obscurity, except plainer words could be found that fit the Subject as well, and are as fully expressive of the matter. The unnecessary I have avoided, and the rest explained as I could.
The principal fruits I especially aim at, both to my own and the Readers Soul, are, that whilst we contemplate the freedom, pleasure, and satisfaction of that Spiritual, Incorporeal People who dwell in the Region of light and joy; and are hereby forming to our selves a true Scriptural Idea of the blessed state of those disembodied Spirits with whom we are to serve and converse, in the Temple-worship in Heaven; and come more explicitely and distinctly to understand the Constitution, Order, and Delightful imployment of those our everlasting Associates: We may answerably feel the fond and inordinate love of this Animal life subacted and wrought down; the frightful Vizard of death drop off, and a more pleasing Aspect appear; that no upright Soul that shall read these Discourses may henceforth be convuls'd at the name of death, but chearfully aspire, and with a pleasant expectation wait for the blessed season of its transportation to that blessed Assembly. 'Tis certainly our ignorance of the life of Heaven, that makes us dote as we do upon the present life. There is a gloom, a thick Mist overspreading the next life, and hiding even from the eyes of Believers, the glory that is there. We send forth our thoughts to penetrate this Cloud, but they return to us without the desired success: We reinforce them with a Sally of new and more vigorous thoughts, but still they come back in confusion and disappointment, as to any perfect account they can bring us from thence, though the oftner and closer we think, the more still we grow up into acquaintance with these excellent things.
Another benefit I pray for, and expect from these labours, is, that by describing the horrid state of those Souls which go the other way, and shewing to the living, the dismal condition of Souls departed in their unregenerate state, some may be awakened to a seasonable and effectual Consideration of their wretched Condition whilst they yet continue under the means and among the Instruments of their Salvation.
Whatever the fruit of this Discourse shall be to …thers, I have cause to bless God for the advantages it hath already given me. I begin to find more than ever I have done, in the separate state of sanctified Souls, all that is capable of attracting an intellectual nature: and if God will but fix my mind upon this state, and cause my pleased thoughts about it to settle into a frame and steddy temper; I hope I shall daily more and more depreciate and despise this common way of existence in a Corporeal Prison; and when the blessed season of my departure is at hand, I shall take a chearful farewel of the greater and lesser Elementary World, to which my Soul hath been confined, and have an abundant Entrance, through the broad gate of Assurance, unto the blessed unbodied Inhabitants of the World to come.
A Synopsis, or View of the Soul in the state of Composition, in six Particulars; in this first Table of Life, viz.
The Soul of Man is considered in this Treatise two ways,
First, in the state of Composition.
Secondly, In the state of Separation.
1. In its general Nature, a Substance proved to be so,
1. By its Creation.
Page 11
2. By its single Existence.
p. 11
3. By its S…tentation of the Body.
p. 12
4. By the subjecting of Habits and Affections in it.
p. 13
2. In its Essential Properties, which are six.
1. It is a Vital substance, whose life is not from it self, but
1. It receives it from God.
p. 13
2. Communicates it to the Body.
p. 13
2. An Immortal substance proved by eight Arguments.
1. The simplicity of its Nature.
p. 96
2. The Veracity of God, in his promises and threats.
p. 98
3. The Consent of all Nations.
p. 100
4. Its everlasting habits, which are inseparable.
p. 103
5. The Peculiar dignity of Man.
p. 105
6. His desires of Immortality.
p. 107
7. Its returns after death.
p. 108
8. The Absurdities clogging the Negative.
p. 109
3. Endued with Understanding, to which belong
1. Thoughts to the Speculative.
2. Conscience to the Practical understanding.
p. 20
4. And a Will, which glorieth in
1. Its Liberty.
p. 23
And 2. Its Dominion both
1. Despotical.
p. 24
2. Political.
p. 24
Yet both restrained in some particulars.
1. As to the Body.
p. 25
2. As to the thoughts.
p. 26
3. As to the Conscience.
p. 27
5. Affections and Passions where is shewed
1. Their rise in the Soul.
p. 28
2. Their use to the Soul.
p. 29
6. Its inclination to the Body which differenceth it from other Spirits.
p. 29
3. Its Excellent Original about which we have
1. Errors refuted that it was not
1. By Seminal Traduction.
p. 31
2. By Angelical Procreation.
p. 32
3. By Co…taneous Creation.
p. 33
2. Its true Original asserted, …y immediate Creation.
p. 34
3. Objections against this Assertion answered.
p. 37, …
4. Its Union with the Body, viz.
1. That God infused it, yet infused not sin into it.
p. 41
2. Knit it to the Body by our breath, about which 4 things are opened.
1. What breath is.
p. 70
2. Its Instruments.
p. 71
3. Its feebleness.
p. 73
4. Its Improvements.
p. 74
5. Its love to the Body both in the
1. Evidences of it, viz.
1. Its Cares about it.
p. 136
2. Fears of it.
p. 137
3. Sympathy with it.
p. 138
4. Reluctancies at death.
p. 139
5. Inclinations to Re-union.
p. 140
And 2 Causes.
1. Propriety in it as its Instrument
1. Of Pleasure.
p. 143
2. Of Service.
p. 143
2. Consuetude with it as its antient Companion.
p. 142
3. Partnership, both in Redemption and in Glory.
p. 143
6. The Necessity of its separation grounded upon
1. The Law of God whose equity is cleared, with respect to
1. The Godly.
p. 169
2. The Ungodly.
p. 169
2. The Providence of God moulding our frame suitably to the Law of our Mortality.
p. 169
A View of the Soul as separated, considered three ways in this Table of Death.
First, In its general Nature as a Soul separated, four ways, viz.
1. The Nature of Separation, and that both
1. Mental and Intellectual, the usefulness of which is shewed.
p. 192
2. Real and Physical; and that either
1. In …ieri, its foregoing pains.
p. 195
2. In facto esse, its dividing stroke.
p. 196
2. The Notices and Signs of approaching death, where
1. The Reasons against it are weighed.
p. 250
2. The Evidences for it are produced.
p. 253
3. The Changes made by separation, both upon
1. The Body visibly.
p. 193
2. The Soul more considerably in several respects.
p. 199
4. The Souls ability both to exist and act when separate, proved
1. By its understanding some things now without Phantasms or help of the Body.
p. 205
2. The Absurdities of the contrary Hypothesis.
p. 207
Secondly, As a Soul in Christ, In eight Particulars, viz.
1. The proper Season of its separation, which is not
1. Till the Work of Sanctification be wrought out upon it.
p. 208
2. Till the whole Work of Obedience be finished by it.
p. 209
3. And then it goes with all its graces and Comforts with it.
p. 209
2. The Ministry of Angels at the time of Separation
1. Not out of pure Necessity, as though it could not ascend to God without them.
p. 203
2. But to grace and adorn that day.
p. 204
3. Their Residence after death opened both
1. Negatively
1. They wander not up and down the World.
p. 211
2. They abide not about our Graves.
p. 212
3. They are not detained in Purgatory.
p. 212
4. They fall not into a Swoon, or sleep.
p. 21…
2. Positively, they ascend to God immediately; for
1. Heaven is ready for them.
p. 21…
2. They are ready for it.
p. 214
3. Scriptures are for it.
p. 214
4. Nothing in reason against it.
p. 214
4. The life of holy separate Souls in respect of their
1. Pleasure which transcends
1. All the Sensitive pleasure here.
p. 218
2. All the Intellectual pleasure here.
p. 219
3. All the Spiritual Pleasure here.
p. 221
2. Knowledge which is
1. More perfect in degree.
p. 223
2. More easie in its acquisition.
p. 224
3. Communion with God which
1. Excels that here in ten Respects.
p. 227
2. Admits a double change.
p. 232
5. The Idea of a Soul in Glory.
p. 242
6. The Apparitions of departed Soul… where
1. The Arguments for it are produced.
p. 260
2. Concessions about it laid down.
p. 266
3. Reasons against it urged, and Objections answered.
p. 270
7. The Discourse and Speech of the Spirits of the just.
1. That they do Converse in Heaven.
2. Yet without words or sound.
1. More clear.
p. 274, &c.
2. More quick.
p. 274, &c.
3. By an act of the Will which is
8. Their desires of Reunion, where
1. The Reasons against it are weighed.
p. 282
2. The Arguments proving it produced.
p. 284
Thirdly, As a damned Soul, in two things.
1. The Idea or Representation of a damned Soul in respect of
1. The place where its Torment…
p. 334
2. The Misery what its Torment…
p. 345
3. The Instrument its Torment…
p. 346
4. The Aggravations of its Torment…
2. The Various Methods of destroying precious Souls
1. By Satan.
2. By Men.
p. 398
3. By themselves.
3. The only season of Salvation noted and pressed upon all.
p. 450
CORRIGENDA.
SOme mistakes have escaped the Press, for which the Readers Charity is desired: in a very hasty review, some are noted as, E. G.
Pag. 33. l. 12. dele that. p. 90. l. 6. for its r. his. p. 98. l. 4. r. relaxed. p. 108. l. 9 dele more. p. 140. l. 11. for put r. pull. p. 215. l. 1. add of. p. 220. l. penult. after Boy, add to. p. 241. l. 15. for sense r. suspence. p. 243. l. 13. for lovely r. lonely. p. 298. l. 22. add Separations. p. 324. l. 17. for being r. bring.