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heat a burning glass, and by it set a candle on fire, are the same rays still diffused in the air, and illuminating, heating, and moving it, and terminated on some other body, and not annihilated, or debilitated, when their contracted operation ceaseth by breaking the glass, or putting out the candle ; and as the spirit of a tree still animateth the tree, when it retires from the leaves, and lets them fall. But this being an unproved imagination of men's own brains, we have no further use of it, than to confute themselves. But if the soul existed not till its incorporation, what wonder if it operate but ut forma, when it is united to the body for that use ? What wonder if its initial operations, like a spark of fire in tinder, or the first lighting of a candle, be weak, and scarce by us perceptible? What wonder if it operate but to the uses that the creation did appoint it; and first, as vegetative, fabricate its own body, as the maker's instrument, and then seel, and then understand? And what wonder if it operate no further than objects are admitted? And, therefore, what wonder if, in apoplexies, &c., such operations are intercepted? But the departing soul is, 1. In its maturity. 2. No more united to this body, and so not. confined to sense and imagination in its operations, and the admission of its objects. 3. And it is sub ratione meriti, and as a governed subject is ordinate to its reward; which it was not capable of receiving in the womb, or in an apoplexy. And as we have the reasons before alledged to hold, 1. That it shall not be annihilated. 2. Nor dissolved. 3. Nor lose its essential faculties or powers. 4. Nor those essential powers be continued useless by the wise and merciful Creator, though, by natural revelation, we know not in what manner they shall act; whether on any other body, and by what conjunction, and how far; so by supernatural revelation we are assured, that there is a reward for the righteous, and that holy souls are still members of Christ, and live because he liveth, and that in the day of their departure they shall be with him in Paradise, and being absent from the body, shall be present with the Lord ; and that Christ, therefore, died, rose, and revived, that he might be Lord both of the dead and of the living, that is, of those that being dead, hence do live with bim, and of those that yet live in the body; for he that said, “ God is not the God of the dead, but of the living,” that is,

stands not related to them as his people, as a king to his subjects, is not himself the Lord of the absolute dead, but of the living.

Therefore, (as Contarenous against Pomponatius de Immortal. Anim. saith,) the immortality of the soul is proveable by the light of nature, but the manner of its future operation must be known by faith. And blessed be the Father of spirits, and our Redeemer, who hath sent and set up this excellent light, by which we see further than purblind infidels can do!

Sect. 2. But I deny not but even the Scripture itself doth tell us but little of the manner of our intellection when we are out of the body; and it is not improbable that there is more imperfection in this mode of notional, organical, abstractive knowledge which the soul exerciseth in the body, than most consider of. And that as the eye hath the visive faculty in sleep, and when we wink, and an internal action of the visive spirits, (no doubt,) and yet seeth not any thing without till the eyelids are opened, (and was not made to see its own sight,) so the soul in the body is as a winking eye to all things that are not, by the sense and imagination, intromitted, or brought within its reach. And whether (sicut non video visum, neque facultatem neque substantiam videntem, videndo tamen certo percipio me videre, so it may be said, Non intelligo immediate ipsam intellectionem, neque facultatem, aut substantiam intelligentem. Intelligendo tamen certo percipio me intelligere, quia actus intellectus in spiritus sensitivos operans sentitur; or whether we must further say, with Ackam, that Intellectus tum intuitivè tum abstractivè se intelligit, I leave to wiser men to judge, but I am very suspicious that the body is more a lantern to the soul than some will admit; and that this Lusus notionum secundarum, or abstractive knowledge of things by organical images, names, and notions, is occasioned by the union of the soul with the body ut forma, and is that childish knowledge which the apostle saith shall be done away. And how much of man's fall might consist in such a knowing of good and evil, I cannot tell, or in the overvaluing such a knowledge. And I think that when vain philosophy at Athens had called the thoughts and desires of mankind from great realities to the logical and philological game at words and notions, it was Socrates' wisdom to call them to more concerning studies, and Paul's greater wisdom to warn men to take heed of such vain

philosophy, and to labor to know God and Jesus Christ, and the things of the Spirit, and not to over-value this ludicrous, dreaming, worldly wisdom. And if I have none of this kind of notional, childish knowledge when I am absent from the body, the glass and spectacles may then be spared, when I come to see with open face, or as face to face. Our future knowledge is usually, in Scripture, called seeing. “Blessed are the pure in heart, for they shall see God.” (Matt. v. 8.) “We shall see face to face.” (1 Cor. xiii. 12.)

. 66 We shall see him as he is.” (1 John iii. 2. “Father, I will that those which thou hast given me be with me where I am, that they may behold my glory which thou hast given me,” &c. (John. xvii. 24.) And intuitive knowledge of all things, as in themselves immediately, is a more excellent sort of knowledge than this, by similitudes, names, and notions, which our learning now consisteth in, and is but an art acquired by many acts and use.

Sect. 3. If the sun were as the heathens thought it, an intellective animal, and its emitted rays were vitally visive, and when one of those rays were received by prepared seminal matter (as in insects) it became the soul of an inferior animal, in this case, the said ray would operate in that insect, or animal, but according to the capacity of the recipient matter; whereas the sun itself, by all its emitted rays,

would see all things intellectually, and with delight, and when that insect were dead, that ray would be what it was, an intellective, intuitive emanation. And though the soul in flesh do not know itself how it shall be united to Christ, and to all other holy souls, and to God himself, nor how near, or just of what sort that union will be, yet united it will be, and therefore will participate accordingly of the universal light or understanding to which it is united. The soul now, as it is, or operateth, in the foot or hand, doth not understand, but only as it is, and operateth, in the head. And yet the same soul which is in the hand, understandeth in the head, and the soul operateth not so selfishly or dividedly in the hand as to repine there because it understandeth not there; but it is quiet in that it understandeth in the head, and performeth its due operation in the hand. But this diversity of operations seemeth to be from the organs, and body's use, or need, but souls dismissed from the body seem to be as all eye, or intuitive light. VOL. II.

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Therefore, though it might content us to say that our Head seeth all things, and we are united to him, yet we may say further, that we ourselves shall see God, and all things that are meet for us to see.

Sect. 4. And seeing it is most certain that the superior glorious regions are full of blessed spirits, who do see God and one another, having much more perfect operations than we have, (whose effects we mortals find here below,) why should I that find an intellective nature in myself, make any doubt of my more perfect operations when I am dismissed hence, being satisfied that a soul will not lose its simple essence? Either those superior spirits have ethereal bodies to act in (or are such themselves) or not. If they are, or have such, why should I doubt of the like, and think that my substance or vehicle will not be according to the region of my abode? If not, why should I think that my departed soul may not know or see without an igneous or ethereal body or vehicle, as well as all those worlds of spirits. And the certainty of apparitions, possessions, and witches, do tell us, not only that there are such inhabitants of other regions, ordinarily invisible to us, but also that we are in the way to that happiness or misery which is in our invisible state.

Sect. 5. These things reviewed, (being partly mentioned before,) assuring me that I shall have actual intellection in my separated state, the region, with the objects, but, above all, the holy Scriptures, will tell me as much as it is meet that I should here know, what it is that I shall intuitively understand. The apostle (1 Cor. xii. 10.-12.) doth distinguish our knowing in part, and knowing perfectly, knowing as a child, and as a man, knowing darkly and enigmatically, as in a glass, and knowing face to face as we are known. The great question is, when this time of perfection is? Whether he mean at death, or at the resurrection. If the observation of Dr. Hammond and Mr. Beverly, in his 'Great Soul of Man,' hold, that dvasaris in Scripture, when the Aesh or body' is not joined with it, signifies that life which the soul doth enter upon immediately after our death, and so that the soul hath that (after living) which is signified by the very word which we translate resurrection, then it will lead men to think that there is less difference between man's state at his first departure, and at his last resurrection, than

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most think, even than Calvin himself thought. But the difference between our first and last state of after-life or resurrection cannot be now distinctly known, What difference there is now between Enoch, Elias, and those who rose at Christ's resurrection, and the rest of the saints, even the spirits of the perfected just, and whether the first have as much greater glory than the rest, as it is conceived that we shall have at the resurrection above that which immediately followeth death, what mortal man can tell ? I-am past doubt that flesh and blood (formally so called, and not only ab accidente, as sinsul) shall not inherit the kingdom of God, (vid. Hammond in loc.,) but that our natural bodies shall be made spiritual bodies : and how a spiritual body differeth from a spirit or soul, I pretend not well to understand, but must stay till God, by experience, or fuller light, inform me. But surely the difference is not like to be so great, as that a soul in fesh shall know in part, and a soul in a spiritual body shall know perfectly, and a soul between both shall not know at all. If it be persection which we shall have in our spiritual body, it is like that we are nearer to that perfection, in knowledge and felicity, while we are between both, than when we are in the flesh.

Sect. 6. And sure a soul that (even Solomon saith) goeth upward, and to God that gave it, is liker to know God than that which is terminated in flesh, and operateth ut forma, according to its capacity and state ; and a soul that is with Christ, is liker to know Christ, and the Father in him, than that which is present with the body, and absent from the Lord. What less can the promise of being with him signify?

Sect. 7. And, 1. As to the kind of knowledge, how excellent and more satisfactory a way will that of intuition, or intellective sense, be, than is our present way of abstraction, similitudes, and signs. What abundance of time, thoughts, and labor, doth it cost us now to learn our grammar, our rhetoric, and our logic. Our artes loquendi, dicendi and disserendi; to learn our wordy rules and axioms, in metaphysics, physics, &c. And when we have learned them all, (if all can be learned,) how little the nearer are many to the knowing of the signified realities. We oft get but a set of words to play with, to take up our time, and divert us from the matter ; even as carnal men use the creatures which signisy God, and are made to lead them up to him, to entangle them, and be the greatest and most

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