Of the Soule of Man, and the Immortality thereof.

Why, since the desire to know, did corrupt the roote of all mankind, did my parents send me to Schoole that my minde might be inriched therewith? for when our first parents cleere and sharpe reasons eye, could have approached the eternall light, as the Intellectuall Angells, even then the Spirit of lies sug­gests, that because they saw no Ill, therefore they were blind and breathed into them a curious wish, which did corrupt their will: for that ill they straight desired to know, which ill was nothing but a defect of good, which the Devill could not shew while man stood in his perfection; so that they were first to doe the Ill, before they could attaine the knowledge of it; as men by tasting poyson know the power of it, by destroying themselves. Thus man did ill to know good, and blinded reasons eye to give light to passions eye, and then he saw those wretched shapes of misery, and woe, naked­nesse, shame, and poverty by experience; Reason grew darke and could not discern the fair formes of God and truth, and mans soul which at first was fair, spotlesse, and good sees her selfe spotted, hanted with spirits impatient to see her own faults; therefore turnes her selfe outward, and sees the face of those things pleasing and agreable unto her sences, so that she can never meet with her selfe. The lights of Heaven, which are the fair eyes of the World, they looke down upon the World to view it, and as they run and wander in the Skies, they survey all things that are on the Center, yet the lights mine eyes, which see all objects farre and nigh, look not into this little world of mine, nor see my face in which they are fixed since nature fails us in no needfull thing, why doe I want means to see my inward selfe, which sight might bring me to the knowledge of my selfe, which is the first degree to true wisdome, that power which gave me ability to see externals, infused an inward light, to see my self by means of which I might have a perfect knowledge of my own form. But as the eye can see nothing without the light of the Sun, neither can the mind see her self without Divine light, for how can art make that cleere which is dim by nature, and the greatest wits are Ignorant both where she is, and what she is, one thinkes her to be Air, and another fire, and another Blood, de­fused about the heart, and that she is compounded of the Elements, Musitians say our soules are Harmonies; Physitians, the complex­ions.

[Page 2]Epicures makes them swarmes of Atomes, which by chance fly into our Bodies, some again that one soule fills every man, as the Sun gives light to every star, others that the name of soule is a vain thing, and that it is a well mixt body: and as they differ about her substance, so, also where her seate is, some lift her up into the Brain, others thrust her down into the stomack, some place her in the heart, and others in the liver. Some say that she is all in all, and all in every part, and that she is not contained, but containes all, and thus the learned Clerkes play at hazzard, and let them say, it is what they will; there be some that will maintain it, the only wise God to punish the pride of mens wits, hath therefore wrought this confusion, but he that did make the Soule of nothing, and re­stor'd it when fallen to nothing, that so we might be twice his▪ can define her subtle forme and knowes her nature and powers: To judge her selfe she must transcend her selfe, for fetterd men cannot expresse their strength, but now in these latter dayes, those Divine Mysteries which were laid in darkness, are brought to light: and this Lampe of God which doth defuse it selfe through all the Region of the braine, doth shew the immortall face of it.

What the soul is?The soule is a spirituall substance, this makes the man: and eve­ry one from this hath his name and nature, and although the soul be knit to the Body, by which it hath apt meanes to expresse it self as it's life, That the soul is a thing sub­sisting by it self without the body. motion, sence, understanding, and will, yet she survives though the body dyes, she is a substance and a reall thing which hath an actuall working might of it selfe, which springs neither from the sences, nor from the good temprature of the body, she is a vine which needs no proppinge to make her springe or spread. She is a Star whose beames proceed from no Sun but from a Na­tive light: when she compares present things with those that are past, That the soul hath a proper operation without the body. when she first doubts and then chuseth, she doth all these without the help of the body, when she sees the effect in the causes, when she sees the streame, she conjectures there must be a springe from whence it must rise; and seeing the branches, knowes it pro­ceeds from the root: she collects and [...]ewes these without the Bo­dies, or sences helpe, she travills although the Body rest, about the Center and Skie, and swifter then lightening or fire from East to West: when she formeth all her workes within her selfe, and por­tions them, and sees their end, when she begins them in any part, in these the body lends her no instruments, when she workes with­out

[Page]

I once was Aegle ey'ed full of all light.

Am owle eyd now as dim as darke as night,

As through a glasse or Cloud I all thinges vew.

Shall on day see them in there proper hue.

[Page 3] hands, sees without eyes, runs without feet, digests the world, and is not fil'd, these miracles are done by her own power; when she refines, argues, divides, compounds, or considers of virtue, and vice, and severall things, and marking divers principles and grounds, doth out of all bring a true conclusion; When she useth the pow­ers of understanding, and will retire within her self, into her own closet, these actions she doth alone without the Bodies Organs: yet she lyes in the body as in a prison, and gathers notes out of the Worlds great Book, looking through the eyes, her windowes, and exercising the powers of the sences: and although she can neither judge nor discourse of any thing which is not first brought in by the sences, yet the power of her discoursing thoughts, is divers from the sences, for although the eyes sees naught but colours, yet co­lours doe not give the eyes power to see, though these be the ob­jects of the sences, yet the soule sees then by her proper light, the workman shewes his skill in making the stuffe, yet the stuffe doth not give the man his skill, and although states know by their offi­cers, yet they order all things in their own councells, so this Queen the soule though she heares, sees, feeles, and smells, and tastes all things through the sences, yet from her self she judges and chuseth, the sences are alwayes attending nigh unto the Braine, which is her court, and are ready servants unto her, For she maintaines her own state & justice like a Princesse: by them she learns the outward forms of things, & whatever objects she discerns abroad, she returns them into the Fantasie, and enroles them there, for the mind to see them, but when she sets to Judge between the ill or good, and to discerne between truth and falshood, she views these in her own m [...]rror, not being guided by the sences, and then she checks them because they often doe erre, and decrees against their false reports, and what they preferr she condemns because she sees with a power above them, neither doth the sences receive those joyes which she hath in her private contemplations, and the ravished Spirit leaves the sences, her harmonies are sweet, and full of skill, when it playes upon the bodies instrument but the sweet accords which it hath in the understandings, [...] Joyes of Angells, these are the notes in the heavenly quier, sounding out the praises of him that maid the earth and Heaven, her heavenly nature is seen in this that she performes her noblest workes alone, now by these her nature and operations are known.

[Page 4]Then are they sencelesse that think the soul to be nothing but a perfection of the sences, or a quick resulting consequence of forms, That the soul is made th [...] a [...] perfection or reflection of the sence. which fancy doth enrole, if it be so, what is it that doth accuse the sences of false judgments, and fond appetites, and makes us to chuse that which the sences refuse, and to delight in those things which are their torment: Sence thinkes the planets spheres are not much asunder, when they are farre distant, and that the lightning is born before the Thunder, and when we are on an high hill our eyes judged men no bigger then Crowes in the Bottome, and what makes us to say our tongues are out of taste when in an ague, we say sweet things are sower, what made Ʋlisses to have himselfe bound fast to the mast of his ship, because he knew else he should throw himselfe into the Sea, as his Mariners did when they heard the sweet songs of the Mairmaids, it was not his sences that per­swaded him to it▪ neither did the sences perswade Granmar to burn his right hand because it first wrought his recantation: Doubtless there is a nature in man far above and besides the sences, although most men being so taken up with pleasures drown their soules in their sences, if our soules were naught but our sences, then they should have the soundest soules, that had the most excellent sences, whereas experience manifests, that most folly is sound in youth: and as our sences decay, our wisdome abounds: and then every living Creature should excell man, and be a more glorious Creature then he, but they do want that quicke discoursing pow­er which doth correct the seeing sence, else why did the Bee, light upon a painted flower, expecting to get honey, and birds pick at the painted Grapes; sence only knowes the outside, the soul looks within; sence sees the bark, but she the life, the sapp sence hears the sound, but the soul the concord sences are powers which the soule extends and puts forth, which being placed in divers parts ap­prehends divers formes of objects, this power speeds outward, but the roote of it is inward; that which doth perceive, for the eyes and eares see and heare, and yet know no more then glasses know what formes they receive whether it be beautifull or ugly, for if we chance to fix, our thoughts else where then we see not though our eyes be open: and if on power did not see and hear, our sighs and sounds would be doubled then we may plainly un­derstand that the soule is a nature which containes the power of sence, within a greater power she employes the sences outwardly. [Page 5] But she sets as a queen within and over-rules all. If she then ex­cells the sences, That the soul is more then the tempra­ture of the humours of the body. how grosly are they mistaken, that drown her in the blood; or in the well tempred humours of the body; as if that were the best musitian that had the best tuned instrument; and he the best painter that had the best colours, and neatest pencells, and pallat on which they lay their colours, why then doth not beauty refine the wit, and good complexions rectifie the will; and why doth not health bring wisdome? and sicknesse make brutish, how can in the memory understanding and will find Air, Fire, or Wa­ter: what Alchymist can draw the quintessence of these out of the minde, if the elements which have neither life nor sence can breed in us such a power, why doe they not give it other things in which they are mixed; if she were but the bodies quality, why is she not with it sick, and ma'md, and blinde; but we see a healthy, more perfect, and sharpe sighted mind in a mamed body, which if she did partake of the bodies nature, she would decay with the body, but when the outward man perisheth, the inward man is renewed, if she were but the bodies accident, as whitenesse in Snow, she might absent her selfe from the Bodies substance and not be miste, but it on her, she not on it depends; for she sustaines and cheri­sheth it, she lends it such secret powers of life, that when they faile the body perisheth, That the soul is a Spirit. and sithence she workes alone by her self, and springs not from sence and well tempred humours she is a substance and a perfect being, her nature is peculiar, and her own. But al­though spirit be the root of sence, yet sence knowes her not because she only knowes bodies; but, the soule is a Heavenly influence which flowes from her fountain, the Spirit of God, yet neither like Air or Winde nor like the spirits about the heart and braine, nor like the spirits that Alchymists fetch out of every thing, She passes all natures under Heaven, being like the Angels, which doe alwayes behold the face of God; or like him whose Image she bore in her Creation, that it cannot be a body. though now scarce the lest shadow of him▪ and though she holdes the first degree of those formes that are knit to materi­all bodies, yet is she bodilesse, and free, and almost infinite; al­though confind in the body, if she were a body, how could she be contained in that which is lesse then her selfe? or how could she the worlds great shape contain▪ and yet be brought in our narrow breasts; all bodies are confind in some place, but she confines all places: within her bodies have their space and measure; but her

[Page]

A com̄on Jnne all com̄ers to reteyne.

A Siue where good run̄e out & bad remayne.

A Burrow with a thousand vermine hydes.

A Den where nothinge that is good abides

[Page 7] demensive line who can draw? bodyes cannot admit of two forms at once, one must of necessity destroy the other; but in the soule ten thousand formes do sit, and none of them extrude the other: All bodies are fild with other bodies, but she receives both heaven and earth together, and their formes neither touch nor destroy each other: nor can her wide embracements be filled, for those that embrace the greatest things, doe thereby enlarge the capaci­ties of their mindes, as large streames enlarge the space of the cha­nell: All things received do take such proportion as those things are capable of wherein they are received, as little glasses shew forth but little faces, and on narrow frames, you can weave but narrow webbs▪ Then what vast body must we make the minde wherein stands Beasts, Trees, Townes, Land, and Seas; and yet each thing hath his proper place, and stands in its true proportion: Doubt­lesse this could not be, but that by a strange sublimation she turns bodies into spirits, as fire converts to fire, and as our stomackes changes that we eat into our natures; from their grosse matter she abstracts the formes, and drawes a kinde of Quintessence from them, which she transformes to her proper nature, that she may lightly bare them on her celaestiall winges.

This she doth when from particular things she abstracts the U­niversall kinds; which are immateriall and bodilesse, and can be lodged no where else but in the minde. And thus from divers acts and accidents which fall within her observation; she abstracts divine power and virtue; again, how can she know severall bodies if she were a body; the eye cannot see all colours at once, nor the tongue relish all tasts at one time, but successively: nor can we judge of Passion except we be free from all passions, nor can a Judg execute his office well if he be possest of either party, if lastly this quick power were a body, were it as swifte as fire or winde, which blowes the on one way, & makes the other a spier, her nimble body yet in time must move, & not slide through all places at an instant, she is nigh and far above, beneath, in poynt of time which thought cannot devide, she is as soon sent to China, as to Spain, and returnes as soon as sent, she as soon measures the heavens as an ell of Silke.

As then the soule hath a substance besides the body in which she is confinde; so hath she not a body of her own, but is a spirit, and a minde immateriall.

Since the body and soul have such diversities, we may very [Page 8] well muse how this match began: but that the Scripture tells us, That the soul is created i [...] mediately by God, Zach. 12.1. Zachariah 12.1. sayth the Lord, which stretcheth forth the Heavens, and layeth the foundations of the Earth, and formeth the Spirit of man within him ▪ he makes the body of Earth, and in it a beam of heavenly fire, now in the wombe before the birth, Erroneus opi­nions of the Creation of soules. inspires in all men their soules, and without a mother sends dayly millions into the world which neither from eternity, nor at once in one time lay them up in the Sunne or Moone, nor in some secret cloyster where they sleepe till they be awaked, neither did he make at first a cer­tain number, infusing part in beasts, and part in men, and being un­willing to take further pain would make no more; so that the widdow soul should be married to the next body that should be born, and so by often changing mens souls should pass from beasts to men, these are fond thoughts; since there are far more born then dye, then thousand soules should be abortive, or others deaths should supply their soules; but as nature Gods handmaid doth create bodies in time distinct and in due order, so God gives soules the like successive date, which himselfe formes in new bodies, which himselfe makes of no materiall thing, for unto Angels he hath given no power either to forme the shape, or bring the stuffe from Air or Fire, nor in this doth he use natures service, That the soul is not tradu­ced from their parents. for al­though she can bring bodyes from bodyes, yet she could never tra­duce soules from soules, as light springs from light, and fire from fire as some learned fathers that were great lights of old did hold, for say they, how can we say that God made the soule, and yet not make him the Author of her sinne, for in her lies the corruption, for Adams body did not sin but his soule, and so brought the body to corruption, So we would fain make him the Author of the wine, if we knew whom to blame for her dreggs; none were yet so grosse, as to contend for this, that soules may be traduced from bodyes, between whose natures there is no proportion, but many subtle wits have justified that soules may spiritually spring from soules, which if the nature of the soul be tryed would even in na­ture prove as grosse, for all things that are made are either of naught, or of something that is already made of naught, no Crea­ture ever formed ought, for that is proper for the Almighty; if then the soule make another soule, she must take it of some former stuffe or matter, but there is no matter found in the soule: Reasons drawn from nature. then if her heavenly forme doe not agree with any matter in the World, [Page 9] then must she needs be created of nothing, and that is only proper to God alone; again, if soules doe beget soules, 'tis either by themselves, or the bodies power, if by themselves what hinders them but that they may engender soules every hour, if by the bo­dy, how can understanding and will joyne with the body in this act; only since when they doe their other works, they doe abstract them themselves from the body; moreover, if soules were begot­ten of soules, they should move and change into each other, but motion and changes brings at last corruption, and then how should it be immortall? If lastly soules did use generation, then they should spread incorruptible seed; and then what becomes of that which they doe loose, when the acts of generation doe not speed? but if the soule could cast spirituall seed yet she would not, because she never dies; mortall things desire to breed their like that so they might immortalize their kinde, therefore the Angels who are call'd the sons of God neither marry nor are given in marriage, their spirits and ours are of one substance, Matthew 19. and have one father the Lord of Heaven. Who would at first that in each other thing, earth, and water, living souls should breed, but mans soul which he would make their king, should immediately be produ­ced from himselfe; and doubtless when he took the Woman from the side of the man, he alone inspierd the soul, for tis not said he did devide mans soul, but took flesh of his flesh, and bone of his bone; and lastly, God being made man for mans sake, and like him in all, save only in sin, tooke his body from the wombe of the Virgin but all agree, God formed his soule within▪ him then is the soule from God, so say the Pagans which saw by natures light, her heavenly kinde, naming her kin to God, and Gods bright ray, a Citizen of Heaven, confind to the earth.

Reason drawn from divinity.This cloud may be further cleerd by heavenly light, for questi­onlesse God made her, and made her good, and ingrafted her in the body there to grow, which though it be corrupted flesh and blood, yet can it not bring corruption to the soule; yet this soule at first made good by God, and not corrupted by the evill of the body, yet in the womb is accurst and sinfull ere she can judge by wit or chuse by will, yet God is not the Author of her sinne, though of her being; and if we dare judge him in this, he can condemn us, and yet be cleere himselfe, first God from eternity decreed, what hath been, is, or shall be done, and that every man [Page 10] in his turne should run his race of life, and did purpose to make all soules that ever have been or shall be, and that they should take there being in humane bodies, or not to be at all; was it then fit that such a weake event, weaknesse it selfe, the sin and fall of man should prevent his execution, and councells fixed, and decreed be­fore the world began, and that one penall law broke by Adam, should make God breake his own eternall law; and revoke the setled order of the world, and change all formes of things which he foresaw; could Eves weake hand extended to the Tree, rent a sunder that Adamantive chain, whose golden linkes of causes and effectes remain fixt to Gods own chare; O could we see how cause doth spring from cause, how they are mutually linckt and foulded, and that on disagreeing stringe doth rather make then marr the harmony, and at once view how death is brought by sin, and how a better life doth arise by death, how in one his justice is seen, and his mercy in the other, we would praise this his decree a wise and right: but we measure time by first and last, and see the sight of things successively, when the Lord sees all at once and at an instant he sees all things in himselfe as in a glasse, for from him, and by him, and through him are all things. His sight is not dis­corsive by degrees, but he seeing the whole, seeth every single heart. He looks on Adam as a roote, or spring and on all his heires as Branches, and streames; and sees all men as one man, though they dwell in sundry Nations and Cit [...]es; and as root and branch makes but one Tree, and the spring and streame make but one River, so that if one be corrupted the other is corrupted also; So when the Root and Fountaine of man kinde did draw corrupti­on and Gods curse by sin, this was a charge that did binde all his off-springe, and so they all grew corrupted: as when the hand sins, the man offendes, for part from whole in this, the law doth not se­ver: so Adams sin extends to whole mankinde, for all natures are but part of his Therefore this sin of kind was not personall, but reall and hereditary; the guile and punishment whereof must pass by course of nature and law: for as that easie law was given to all, to Ancestor, to heir first and last, so the transgression was generall, in our law we see some foot steps of this which take her root from God and nature: Ten thousand men make but one corporation, and these and their successors are but one, and if they gain or loose their liberties, they harme and profit not themselves alone, but [Page 11] their Successors: and so the Ancestor and all his heirs, if they should increase as the Sand, their advancements and forfitures are still but one, his civill acts doe binde and harme them all.

Is it just in us to disinherit the unborne Nephew for the fathers fault? and for one mans merit to advance a thousand whom deser­ved naught; and is not Gods decree as just as ours, if he deprive Adams sons for Adams sins, of all those native powers and vir­tues, which he had given to him and to his race; for what is this contagious sin of kinde, but a privation of that grace within, and of that rich dowery of the mind which all had received, had it not been for sin; If then a man on light conditions gaines a great e­state for ever to him and his, if wilfully again he forfeit it who be­moanes his heires, or shames the giver: So when God makes the soule good, rich, and fair, yet when she is joyned to the body, which makes the man, is Adams heir. Justly forthwith he takes his grace from it, and then the soule being first brought from no­thing, when Gods grace failes, falls to nothing; and this declining, this pronenesse unto naught is the sin that we are born withall; & we are not only deprived of the first good qualities, but the con­trary doe rise, and reall spots which marre the soules beauty; nei­ther is it strange that Adams ill desert, should be transferr'd unto his guilty race, when Christ imparts his righteousnesse, and grace to them that are unjust, and have no grace, and indeed the soule were better born a slave to sin, then not to be at all; since if she do be­lieve Christ sets her free, and mounts her the higher for her fall: yet this will not content mens curious wits, but they will know further if God fore-saw this, why did he not prevent it: If the Lord by his word had stayed the current of Adams will, which was free by nature, this had been all one, as if his word had said, I will hence­forth that man should not be man, for what is man without a mo­ving mind, which hath an understanding to judg, and will to chuse, now if God should bind this power of election, her motions would seace, and all stand still; and why did God infuse in man this soul, but that he should know and love his maker? now if love be com­pelled and cannot chuse, how is it thank-worthy: love must be free hearted, and voluntary, and not compelled, or constrained: be­sides were we unchangeable in our will, and in our understanding, we might esteeme our selves equall to God whose wisdome still shineth, and never erreth, so that if man would be unvariable he

[Page]

There are a Crew of fellowes J suppose,

That angle for their Victualls with their nose

As quick as Beagles in the smelling sence

To smell a feast in Paules 2 miles from thence.

[Page 13] must be as God, or as Trees and Rocks; for the perfect Angells were not stable, but more desperate in their fall then man▪ Let us then praise that power that makes, us to be men as we are, & so rest satisfied; and knowing mans fall was curiosity, let us admire Gods counsells, which we can never comprehend, and let us know that God is the maker of all the souls, that are in men, and yet their cor­ruption is no faulte of his, but in the first man that broke his decree, This substance and spirit of Gods own making, is placed and plant­ed there, Why the soul is united to the body. that partaking both of God and the World, he might bear the Image of all that is: First, God made Angels bodilesse and pure mindes, then other things which have bodies, and mindlesse; Lastly, He made man the Horizon, betwixt them both, in whom we may see the worlds abridgment, besides the World did need one wight, which would order all things with industry and art, and take delight therein; and also admire God in his workes, and here beneath yeeld him both prayer and praise, as the Angells in heaven spreading forth his glory.

Lastly, the unreasonable creatures, the brutes, wanted a King to raign over them, In what man­ner the soul is united to the body. and thus God unites himselfe to the world, that the world might be everlastingly blessed. But now how shall we expresse this union? nothing ties the soule to the body which she possesseth, and moves, but virtually; Then she dwells not there as in a Tent, nor as a spider pend in its webb, nor as a Vessell con­tains water in it, or as heate in the fire, or a voyce in the Aire, but as the fair and cheerful morning light doth impart her silver beams, here and there, and in an instant unites her selfe to the transparent Aire, in all and every parte, still resting whole, when noyse devides the Air, and abides pure, when the Air is corrupted most, and that not interrupted when the Air is tost; So doth the piercing soul in the body fil'd, being all in all, and all in every part, indivisible, uncorruptable, not forc't, troubled or confused, and as the Sun brings her light from above, though we behold it here below, so the soul springes from the eternall light, although she shews forth her powers in the body. How the soule doth exercise her powers in the body Now as the Worlds Sun doth beget di­vers effects every day in divers places, as temperate Autumne, Summers heat, Flowery spring-tide, and gray Winter here, even there morning, here noon, there day, here night, melts wax dryes clay, makes the European white, the African black, the East-Indian red, the American tawny, so in our little world, the body, this soul

[Page]

Trueth and a Lye did each a Lodging lack,

And to a Gallants Eare their course did take:

Trueth was put by, (being but meanly clad)

And in the Eare, the Lye the Lodging had.

[Page 14] of ours being only one, and tied to one body, doth use on divers objects, divers powers, for so are her effects diversified; her quick­ning power doth serve as a mother or nurse, The vegeta­tive or quick­ning power. and doth employ her oeconomicke art, to preserve her houshold, in one part she attracts, and in another part she retaines, in an other she concocts, and pre­pares the food for every vaine, and distributeth it, and so expells it; and although the soul doth not extend this power out of the body, yet she hath a power which she sends abroad and every where views and searcheth all things which we call the sences, by which she brings into the soule the colour, The power of sence. and tast, sent, and sound, the quantity, and shape of every thing, in the earth and heavens; as it reacheth to it; this power in parts made fit, takes fit objects, but not the things but the formes of them, as the seale leaves an im­pression, but not in it selfe, and though the things sensible be num­berlesse, yet the Organs are but five, by which we can see, hear, tast, feele, or smell; these are the windowes through which she views the light of knowledg which is lifes load-starre; and through these spectacles worldly things seems greater to her then they are. First the two eyes stand as a watchman, Seeing. centinel, or spie, being plac'd aloft in the Head, and though both see, yet they give but one report, these mirrors take into a little space the formes of Sun, Moon, and Starrs, and every thing that are embraced in the wide armes of the World, they are the guides of the body, they are the casements which admit most light, and are the farthest reaching in­strument, all their rayes are sent from their object, but not to their object, and end in the eyes with poynted Angells, if the object be farr things seeme small, and greater if near, and there is required to sight the power to see, light and visible things being not too small too thin, Hearing. nor too nigh, nor farr, cleere space, and time: The office of the eares is to take the troubled Air which make a noise or sound in their Mazes, and makes of them true distinction.

These wickets of the soule are plac't on high, because sounds do mount aloft; but that they may not pierce too violently, they are delayed with oft turnings and windings; nature having so made the eare, for if the voyce should directly strike the brain, it would astonish and confuse it, therefore these plai [...] and soulds doe much restrain it, that it may more gently touch the Organ: as streames stopt by their Creekes, and winding banke, run softly through the plain, so doth the voyce stray through the eares laborinth, and

[Page]

[Page 15] with easie motion touch the Brain, it is the slowest yet the dainti­est sence; for the eares of such as have no skill, quickly perceive a discord, and conceive offence, not knowing what is wright, although they perceive a wronge, her proper object is mens speech, and not musick, and to hear what Gods Herralds speak by his spirit in the Church to the Churches, our eyes have eye-lids, but our eares are still open, shewing we should be quick to hear: Our eyes still move, our eares unmoveable to teach us not to be quickly moved. Thus by the eye and ear the soul doth endew her selfe with know­legde, and having all the world to view she may with the more comfort, bear her prison, these conduit-pipes of true knowledg fed the minde, but the other three sences doe still attend the body: and by them the soul doth finde what is good, or ill for it; The bodyes life with meates and Air is fed, Tasting. and therefore doth use the tasting power, which through the tongue and pallat, relish and di­stinguish betwixt sweete and sowre, and spread by it into the veins, this is the bodies Nurse, but the Art of Cookery, which is to make meates the more pleasing to the tast, more bodyes are consumed and killed with it then the Sword or Famine.

Smelling.Next she useth the smell in the nostrels, as into them at first God breathed life, so now he makes his power to dwell in them, to judge of all Aires whereby we live and breath, this sence is Mistress of an Art, to sell sweete perfumes to soft people, yet it imparts but little good, for they have the best smell that cannot away with any perfumes, yet good sents doe awake the fancy, refine the wit, and purifie the Braine, and old devotions did use incense to make mens spirits, more apt for divine thoughts.

Feeling.Lastly, the power of feeling which is lifes roote, which doth shed it selfe through every living part, and extends it selfe from head to foot by sinewes; as a net covering all the body, or much like a spider which setteth in the midst of her web, and if the out­most thread of it be touched she instantly feels it by the touch; we discern what's hard, smooth, rough, what's hot, and cold, and dry, and moyst, The Immagi­nation or common sence. these are the outward instruments of the soule, and the Guards by which every thing must passe into the Soule, or aproa­cheth unto the minds intelligence, or touch wits looking-glasse; the Fantasie, yet these Porters which admit all things themselves, neither discern nor perceive them, one Common power which sits in the forehead brings together all their proper formes; For all [Page 16] those Nerves which carry spirits of Sense, and goe spreading themselves to the outward Organ, are there united as their Center, and there they know by this power those sundry formes, the outward Organs present things doe receive, the inward sence retayne the things that are absent, for she straightwayes transmits what she perceives unto the higher Region of the Brain.

Where sits the Phantasie which is the hand maid neer to the minde, and so beholds and discerneth them all, The Phanta­sie. and things that are divers in their kinde compounds in one: weigheth them in her Ballance, and so some she esteemes good, and some ill, and some things neuterall, neither good nor bad, this busie power is working night and day, when the outward sences are at rest, a thousand light and phantasticall dreames with their fluttering wings keeps her still awake; yet all are not alwayes afore her, The sensative memory. she successively intends this and that, and what she ceaseth to see she commits to the large volume of the memory; This Lidger Book lyes behinde in the Brain, like Janus eye, seated in the Poll, and is the storehouse of the minde, which much remembers and forgets more, here sen­ces apprehension ends as a stone cast into the Pond of Water, one Circle makes another, till at last it toucheth the Banke. The passions of sence. But al­though the apprehensive power do pawse, yet the motive virtue is lively, and causeth passions in the heart, as joy, griefe, fear, hope, love, and hate; and these passions bring forth divers actions in our lives, for all actions without the light of reason proceed from passion; but since the powers of sence lodge in the Brain, how comes passions from the heart, it ariseth from the mutuall love and kind intelligence betwixt the Brain and the Heart. From the kinde heat which raigns in the heart, from thence the spirits of life takes their beginning, these spirits of life ascending to the brain causeth a sensablenesse, and imediately judgeth whether it be good or ill, and sends down to the heart where all affections dwell a good or ill report, and if it be good, it causeth love, and longing hope, and well assured joy; If it be ill, it anoyes the heart with vexing grief, and trembling, fear, and hatred. Now if these naturall affections were good, or if we had such strength of reason, and especially grace for to rectifie natures passion we might be happy, and not so often miscarry as we doe, for we were but blocks without them; besides there ariseth another motive power out of the heart, Motion of life. which are the vitall spirits, born in arteries, and causeth continuall moti­on [Page 17] in all parts, Locall moti­on. it makes the pulses to beate, and lunges respier, and holdes the sinewes like a Bridle, so that the body retires; or advanceth, turns or stops as she strains or slackens them, thus the soule tunes the bodyes instrument, with life and sence fit instru­ments, being sent by the body, although the actions doe flow from the soules influence, The Intellec­tuall powers of the soul. sometimes I will this, yet I have not a power to expresse the working of the wit and will, for though their roote be knit to the body, yet use not the body when they use their skill.

These powers doe declare the nature of the soul, for these are only proper to man, for on earth there are none else that have these heavenly powers but man. The understanding, the soules Pupil, The wit or understand­ing. and the only shining Star in this little world: looks in the Fantasie where are all the gatherings of the sences, and from thence abstracts the shapes of things, and so receives them in her passive part, which are inlightened by that part which acts, and so the formes of single things perceives, and afterward by discoursing to and fro, Reason anticipating and comparing things, she knowes the nature of all things, and the effects of all things by their causes, when she rates things, and moves from ground to ground, by well weighing of things, by this she obtaines the name of Reason, and when by reasoning she hath found the truth, and stands fixt, then is she called understanding, Understand­ing. but when she lightly enclines to either part, and is dubious, Opinion. that is opinion, but when from sound principles, and a certain truth she defines any thing, then hath she the name of true judgment, Judgment. and as reason springs from sence, so strength of reason gaines understanding, and when we throughly understand a­ny thing, that makes knowledge, and by acting our knowledge we declare our wisdome. So by many stares or steps we obtain to the highest degree of wisdom: So doth this earth Eclipse the light of reason, which else we might be at an instant like the Angells. The soule notwithstanding hath a naturall dowry, and sparkes of light to see common things not altogether Blank, where there is nothing but what is written in it, for it will naturally excuse or ac­cuse, and can say, this is good, and that bad, and the sparklings thereof are infinite, almost making the world, and all things in it, her foode, and spreads it selfe like fire, being still nourished with new supplies, and although sin hath almost quenched these sparkles, yet whom that just one hath justified, they have them increased with heavenly light within them, like the Widdowes oyle that in­creased

[Page]

Free to all ill, till freed to none but ill

Now this I will anon the same I nill

Appetite ere while, ere while Reason may

Nere good but when Gods Spirit beares y ^e sway

[Page 18] by pouring forth, The Power of Will. as we have an understanding which should know good, so also we have a will that should chuse it, but the minde being blinded we take ill for good, and good for ill, will puts in practice what is devised by the wit, one ever contem­plates, and the other acteth, will is the Prince, and knowledge the Counseller which sets in counsel for the common good of the man, The Relations between VVit and VVill. and when the understanding is resolved, the will lends her power to execute what is advised by it: Wit is the mindes chiefe Judge which controuls the judgment of fances court to be false and vain. Will holds the Royall Scepter of the soul, and raignes over the passions of the heart; will is as free as an Emperour, nothing can restrain her liberty, no Tyrant, nor torment hath power to make her will what she is unwilling.

To these high powers there is a store-house, The Intellec­tuall memo­ry. where lyeth all Arts, and generall reasons which remaine unto the soule even after death which cannot be washed away by any Loethean flood of forgetfulnesse.

This is the soule and these be her virtues, which although they have their sundry proper ends, and one exceed another, yet each one doe mutually depend on the other, our understanding is given us to know God, and he being known, our will is given us to love him, but he could not be known to us here below, but by his word and workes which we receive through the sences, and as the un­derstanding reapes the fruit of sence, so the quickning power feeds the sences, and while they do thus dispence their severall powers, the best needeth the service of the least, even as the King serves the Magistrate, and the commons feed them both, the Magistrate pre­serves the commons by the power they have from their Prince; The quickning power would be, and there it rests, the sences are not contented only to be, but would be well, but the soul desires endlesse felicity; these three powers doe make three sorts of men, for one sort of men desire as plants only to fill themselves, and some like beasts think the world is only to take their pleasure in it, and some men as Angels love to live in contemplation, therefore the [...] turned some men into flowers, others into beasts, [...] to Angells, which still travill, and still rest. Yet these three powers are not three soules, but one as one, and two or both contained in three, 3 being one number by it selfe alone; a shadow of the blessed Trinity.

[Page 19]These meditations may draw from us this acclamation, What is man that thou adornest him with so bright a minde, An Acclama­tion. madest him over all thy creatures a King, and an Angels Peer? O what hast thou inspierd into this dying flesh, what a heavenly life, power, and lively life, spreading virtue, and a sparkling fire! In other workes of thine thou leavest thy print, but in man hast written thine own Image; there cannot be a creature more divine, this exceeds mans thought, to consider how highly God hath raised man, since God became man, the Angels are astonisht when they view and admire this mistery, That the soul is immortall, and cannot dye. neither hath he endowed man with these blessings for a day, neither do they depend on this life, for though the soule was made in time, yet lives for aye, and though it had a beginning, yet hath no end Her only end, is never ending blisse, and that consisteth in beholding the eternall face of the Al­mighty, who is the first of causes, and last of ends, and to doe this she must needs be eternall, then how sencelesse or dead a soul hath he that thinks his soul dieth with his body, or if he think not so, yet would fain have it so, that he might sin with the more security; Although light and vicious persons say our soules are but a smoake, or Aiery blast, which while we live playes within our nostrills, and when he dies turns to winde, although they say so, yet they know not what to think, for ten thousand doubts doe arise in their minds, and although they strive against their consciences, there are some sparkes in their flintey breasts, which cannot be extinct, which though fain they would, yet cannot be beasts; but whoso makes a merror of his minde▪ and with patience views himselfe within, shall cleerly see the soules eternity, though all other beauties of the soule be defaced because of his sin.

For first, Reason 1. Drawn from the desire of knowledge. we find an appetite in every mans mind to learn and know the truth of every thing, this is connaturall and born with him, on which the essence of the soul depends, she hath a native might with this desire to finde out the truth of every thing, if she had time the innumerable effects to sort a [...]ight, and to climbe by degrees from cause to cause; but sithence our lives slide so fast a­way through the winde, as the hungry Eagle, or as the ships which leaves no print of their passage, of which swifte little time we spend while some things we strain through the sences, that our short race of life is ended ere we can attain the principles of skil, so that either God who hath made nothing in vain, in vain hath given this ap­petite [Page 20] and Flower, or else our knowledge which is begun here, must be perfected in heaven. To one whole kind the Allmighty never gave a power, but most part of that kinde did use the same, as though some eyes be blind, yet most eyes can see perfectly, so though some be lame in their limbs, yet most can walke, but no soule can know the truth in this life so perfectly, as it hath power to doe; if then perfection is not to be found here below, he must ascend higher where it is to be obtained. Again, how can she but be immortall, Reason 2. Drawn from the Motion of the Soule. when with the motion of her will and understanding she still aspiers to eternity, and is never at rest tell she attaineth thereunto; water in conduit pipes can arise no higher then the well head, from which they springe.

Therefore since she doth aspier to the Almighty she must be e­ternall, the nature of all moveable things, are to move to things of their own kinde, as the earth downward, and the fire ascends tell both touch their proper elements; The Soul compared to a River. and as the thirsty earth suckes her moysture from the Sea to fill her empty veines, and so glides along her grassie plaines, she stayes long as loath to leave the land, out of whose sides she came, she tasts all places, and turns on every hand, unwilling to forsake her flowery bankes, yet nature doth so carry and lead her streames, that she makes no finall stay tell she return into the bosome of the Ocean. Even so the Spirit of God doth secretly infuse into this earthy mould our soules, which at first doth behold this world, and at first her mothers earth she holdeth dear, and embracerh the world and worldly things, she flyes close to the earth, and hovers here, and mounts not up with her celesti­all winges, and cannot light on any thing which doth agree with her heavenly nature, she cannot rest nor fix her thoughts, neither can she be contented with any thing, for who ever found it in ho­nour, wealth, or pleasure; and having his health, ceased to wish, or having wisdome, was not vexed in minde, as a Bee that lights on every flower, and sucks and tasteth on all, but being pleased with none at last ariseth and sores away, like Noahs dove flyes in­to the Arke from whence she came.

The understanding ascends from cause to cause, and never rests tell it attain to truth, the will never resteth till it hath found good now God the truth and first of causes is and because he still lasteth, is the last good end, and for this is named Alpha and Omega, a­scribing to the understanding Alpha, and for our will Omega, and

[Page]

When Hearing, Seeing, Tasting, Smelling's past:

Feeling (as long as life remaines) doth last

Mayde reach my Lute, J am not well indeede:

O pitty-mee, my Bird hath made mee bleede.

[Page 21] sithence she doth bewray her heavenly kind, in that she doth di­rectly move to God, and can stay on no mortall thing, she cannot be from below, but from above; and yet this first true cause and last good end, she cannot hear truly, see nor hear, she must attend for this perfection, and be espoused to her maker, and as a Kings daughter being sought to by divers of her neighbour Princes, can fix a constant thought on none, although she lend her ear to all; yet can she love a forraigne Emperour, of whom she hears of his great power and worth, if she be woo'd by his Embassadour, and letters, or see his picture, for she well knowes, if she be brought in­to that Kingdome, where her spouse doth reign, she shall see that which before she conceived in thought, of him, of his glory, train, and state, and person So while the Virgin soul, while she stayeth on the Earth, is woo'd and tempted ten thousand wayes, by these great powers which sway the earth, the wisdome of the earth, wealth, pleasure, and praise, and with these she doth beguile her time, and by fits these possesse her Phantasie, but within a while distastes them all, and finds a tediousnesse in them, but if she once fix her humble loving thoughts upon the worlds Almighty King, and see his picture drawn in every thing, and be woo'd by his Em­bassadours the Ministers, and can tast his letters in his word writ­ten▪ she thinks on him, and cannot think too much on him, this honey tasted, is ever sweet, the pleasure of her ravished thought is such, as she almost meets with her blisse. But when she shall see his Essence in Heaven, this will be her sovereign good, and perfect blisse, her longings, wishings, hopes be all finished; her joyes are full, and in this her motion rests, she is crowned with the Garland of content, feeds on Manna, th [...]s presence doth present such high delights, as neither tongue can speake or heart can thinke.

Reason 3. from con­tempt of death in the better sort of spirit.For this many holy ones have despised death, and did rather de­sire it, for when the burdened ballance comes to the ground, the lighter scale mounts the higher by it. But if the bodyes death should kill the soule, death must needs be against her nature, and were it so, all soules would still flye it, for nature shuns, her con­trariety, for all things which nature brings forth, are chiefly taught to preserve their being, for although some things desire a change, yet none seek their destruction, and to turn to naught, and be an­nihilated, and if by death the soule were extinguished, she could [Page 22] not thus run against her nature, since every sencelesse thing doth seek her preservation, and not destruction, neither could the worlds best spirits, if death took all, yet all to agree, in this to preferr a good conscience, and there honour, and praise before their lives, for what is glory and praise to them that are annihilated, she would then only seek the Bodies good, and not the soules good, none would adventure unto the warres and Seas; Doubtlesse they that thinke of death with quiet minds, they have surviving thoughts but a trembling horror on the thoughts of those that fear of being turned to naught, and as holy ones making nothing of death, shew that they doe not dye. So evill men fearing the face of death, prove the eternity of their soul, for wicked men would not fear, Reason 4. From the fear of death in the wicked souls. if they might be quite exstinguished, they would be glad of that lot, if no hurt should come upon it, but she fears what may befall her hereafter, for the law of nature accurseth her within and s [...]ith, that it is affirmed of all, that there is a pain for sin after death; then she thar hath been hoodwinckt from the wombe, doth first see her selfe within deaths mirror, and so takes care how she may live a­lone, when her body returns to the earth, and how ever sees these irreligious men, when they waxt faint, and burdoned with sicknesse do not then begin to thinke of God, and make vowes and pro­testations? And hardly any Atheist when he comes to the Gibbet, but begins to blesse that power, which all his life time before he had set at naught, these light and vain men that are all their youth drunk and mad with surfeitings, and pleasures▪ at their deaths, are sober, fresh, and sad, and then begin to discern and speak the truth, Then if all soules, good and bad with generall voyce doe teach that soules can never dye, tis not mans flattering glose, but natures speech that is Gods oracle, that never lyes. Reason From t [...] [...] nerall of immorta [...] ty. All men generally have strong desires after immortality, and in this all are u­nited, then this desire in nature is not invain, she covets not im­possibilities; from hence springs that generall care and study of future things, that men can find no joy in things present, hence is that main desire of surviving fame by memorable dead tombes▪ and bookes, for she must still remain that desires this. Lastly, from hence springs care for posterity, for things their kind would make everlasting so doe old men plant young trees, that other ages may tast of their fruit, if we would apply these rules unto our selves, and by reflection of the mind would view them, we should find writ­ten [Page 23] in the Tables of our hearts true immortality, and although some impious wits raise doubts of the immortality of the soule, yet those very doubts doe prove it, Reason 6. From the ve­ry doubt and disputation of immortality. because they seeme to know immortall things, for he which brings reasons on both parts, and calls some things mortall, and others immortall, now if he were but mortall, he could not judge of immortall things, for when we judge, we make our minds our mirrours, now materiall glasses may shew you materiall things, but immateriall things they cannot shew you, as thoughts, or minds, or speeches, and voyces, so when we conceive of God or truth, or Angels which are eternall, then doe our minds receive immortall things which they could not do if they were mortall, it were impossible and as beasts if they knew reason, and could distinctly shew it they should bear the name of reasonable creatures, for none could know reason without reason, so when the soule mounts with so high a winge, as to move doubts of eternall things, she brings proofe of her eternity, even when she strives to prove the contrary, for the thoughts of immortality be­ing an action done without the aid of the body, shewes that alone her selfe can move, and be although the body were in the grave, and if she can move her selfe so lively without help, That the soul cannot be destroyed. then must it be everlasting, for her selfe can never forsake her selfe. But although the minde cannot be toucht with corruption by any cause that springs from it selfe, yet perhaps fate hath defined her utter quen­ching by some outward cause, perhaps her cause may cease and so she may dye; Her cause ceaseth not. God is her cause, and his word her maker, and when heaven and earth shall passe, she shall stand fixt to eternity, per­haps something repugnant unto her by strong Antipathy may kill her; She hath no contrary. but what can be contrary to that which holdes all contraries in concord; she can lodge, heat, and cold, and dry, and moyst, life, death, peace, and warre together, ten thousand fighting things can lye in her, yet neither to trouble or disturbe each other, I but she may pine away for want of food, that were strangest of all, be­cause all things bad and good, She cannot dye for want of food. all creatures mortall and divine, yea the Almighty himselfe is her eternall food, bodyes that are fed with mortall things are sub [...]ect to mortality, but truth which is e­ternall feeds the mind, the tree of life which will not suffer, her to perish: Violence can­not destroy her. yet violence may as lightening, and the Sun beame dims the sight, or as a thunderclap, or roaring of a Cannon, doth quite astonish the hearing to encounter things most high, and excellent

[Page]

Ape-like I all thinges imitate,

Dreame-like I them vary-straite.

New proiects fashions I inuent,

All Shapes to head & harte present.

[Page 24] brings high perfection to the soul, for when she views the best and greatest things, they rather cleere then hurt her eye, minds can en­dure no force nor bands, but are free though bodies may be capti­vated. Time cannot destroy her. Lastly, time may spend her lively powers, and quench her light, but that which doth destroy all other things, doth cherish and augment her might; all the Spheares above shall faint in time and stay there swift motion, and time in time shall cease, only the soule survives and lives for ever, our bodies every footstep they take march towards death, whether play or work, sleep or wake, and flyes away on the wings of time, but time gives perfection to the soule, and to her beauty adds still fresh lustre, and makes her to live in eternall youth, the more she lives, the more she feeds on truth, and by feeding increases her strength, and what is strength, but an effect of youth, which if time nurce it, how can it be said to destroy it. Objections a­gainst the im­morrality of the soul. But now some Epicures may smile, and say that this is but false doctrine, for if the soule do not wax old, how comes it that aged men doe so dote, even the keenest spirits grow sottish, cold, and dull, who were not so in their youth, and are no soules corrupted? how comes there to be any Idieots by nature, and some wits they were dazled, and interrupted, do now cleerly see; these are subtle arguments to those that make reason and sence one thing, but those that know that wit cannot shew her skill, unlesse she viewes thorough sences glasse; now if that glasse of the sences be marred, either it sees nothing, or else it sees falshood for truth, for if that region of the tender brain, wherein sets the inward sence of Phantasie, by nature or by chance becomes unfit, which should retain the outward gathering of the sences, either it is uncapable at first, and so few or nothing receives, or else mar'd by some outward accident, and so perceives every thing amisse, then as a cunning Prince that useth spies, if they returne nothing can know nothing, and if they make advertizement of lyes, all his councells must needs go awrey; even so the soule knit to such a Body, whose inward sences are indisposed and unfit, to receive the formes of things where nothing is brought in can can see nothing.

Hence it is that Ideots, although they have a mind able to know the truth, and chuse that which is good, if she could find such fi­gures in the Brain, as she might find provided, she were in her right temper, but if a frensie doe possesse it, it so blots and disturbes the formes of things, Phantasie proves altogether vain, and brings no [Page 25] true relation to the understanding, then the soule admits all for truth, and buildes false conclusions, flyes the good, and persewes the Ill, beleeving all that this false spie propounds, but purge the humours, and appease the rage which wrought this distemper in the Phantasie, then will the wit which never had disease, discourse as it ought, and judge discreetly, for the eye hath its perfect power of sight, although the streame be troubled, then these defects are in the sences, and not in the soule, she looseth not her power to see, although her windowes be choked with mists, and clouds, the im­perfections are not in the agent, but instrument, the soule hath one intelligence in all; in infants, and old men, although too much moysture be in the brain of the one, and too much drinesse in the other, which makes them that they cannot attain the outward printes of things, then the soul wanting work is idle, and we call the one childishnesse, and the other dotage; yet the soule hath a quick and active wit, if she had apt tooles to worke withall, and stuffe, for give her but Organs fit, and objects fair, give but the a­ged man the sence of the younge man, and she will straight way shew then her wonted excellency, and as an old harper, although he hath all his Crochets in his Brain, yet can he not expresse it when the gout is in his fingers; then dotage is no weaknesse of the minde, but of the sense, for if that did wast, we should find it in all old men, but most of them even at their dying houre have a minde more quick and lively, and use their understanding power better then in their youth, and their dying speeches are admired.

But it may be further objected, if all her Organs dye, Objection. then hath the soule no powers to use, and is extincte because she cannot re­duce them to act, and if her powers be dead, then what is she, for some power springes from every thing, and actings proceed from them, therefore kill her power, and act, and destroy her. Its very true, the death of the body is the destruction of the sences, so that she cannot use those faculties, although their root still rest in her substance, but as the body when it lives by the wit and will, can judge and chuse without the aid of the body, so when the body can serve her no longer, and her sences are extinct, yet can she dis­course in heavenly contemplation all alone, of what she hath heard and learned: and as a man that hath good horsemanship, and can play well on a lute, if thou take both horse and lute away, yet he still retains his skill, and can put that forth if they be returned unto [Page 26] him, when the body revives they shall be able to fulfill all their wanted offices. But it may be further objected, How shall she employ her self, seeing all her sences be gon? she may keep and enjoy what she hath got, but hath no means to understand or to get more, then what doe those poor soules which get nothing, or those that cannot keep what they have got, like lives which let all out, these soules must sleepe for want of exercise.

See how man argues against himselfe; Why should we not have other means to know? as children in the wombe live by the navil, but being come forth are nourished otherwise, children if they had use of their sences, and could hear their mothers tell them, that in a short time they should come from thence, they then would fear their birth, more then we fear our death, and would cry out, that if their navill strings were cut, how should their lifes be preserved? since no other conduit brings their food; and if a man should re­ply unto those babes, and tell them when they come into this fair world, they shall see the Sun, Moon and Stars, Sea and earth, and meet with ten thousand dainties, which they shall take in with plea­sure in their mouthes, which shall be cordiall as well as sweet and their little limbs shall grow unto tall bodies they would thinke it a fable, as we doe of the Story of the Golden age, or as among us many sensuall spirits hold the world to come a feined stage, yet those infants shall find it true. So when the soule is born, for death is nothing but the soules birth, she shall see ten thousand things beyond her imagination, and know them in an unknown manner, them shall she see no more by spectacles, nor hear no more by her double Spies, her selfe in instant will all things explore, for every thing is present to her, and lyes before her.

But still it may be objected, if the soules departed doe live, why do they not return to bring us newes of the strange world wherein they see such wonders, vain man we doe beleeve that men live under the Zenith of both the frozen poles, although none come from thence to tell us: So cannot we have the like faith of our soules, the soule hath no more to doe here, then we have to returne into our mothers womb, what man did ever covet it, although we all come from thence: and that shewes the soule hath a good be­ing that they never desire to come hither again; doubtlesse such soules as mount up so high as to see their Creators face, holds this in so base an account, as that she looks down and scorns this wret­ched [Page 27] place. As for such as are detruded to hell, if they would come here, yet they cannot, but still there are some wicked ones as say, that politick men have spread this lye of heaven and hell only to make men virtuous, so then it seems morall virtues be good, but they speake this for their private gain, for that is the standing of Common-wealths, wherein their private benefit is interrested, but how can that be false that the Christian, Jew, Turke, Persian, Tar­ter, Canibal hold to be true, this doctrine entred not into the ear, but is native in the breast, if death should destroy man for whose sake all things was made, then should he be more miserable then Dawes, Trees, and Rockes, which last longer then he who is taken away at an instant, but blessed be that great power that hath bles­sed man with longer life then heaven and earth, and hath infused into man mortall powers not subject to the grave, for although the soul seeme to bear about it her grave, and almost buried alive in this world, she needs not to fear the death of the body, for when this shell is broke, there comes forth a chicken, for as there are three essentiall powers of the soule, the quickning power, and pow­er of the Sence, and also of reason, there be also three kinds of life defined her, in her due season to perfect them all; The first life which is vegitive is that nursing power spent in the wombe, where when she finds defects of nourishment, she expells her body and growes too bigge for that place, and comes into the world where all his sences are in perfection, where he finds flowers to smell, and fruits to tast, sees sundry formes, and hears varieties of sounds, and when he hath past somtime upon this stage, his reason begins to be awaked, which although she springes when sences begin to fade by reason of age; yet can she make here no perfect practice.

Then doth the aspiring soul leave the body, which we call death, but were it known to all what life our soules receive by this death, they would rather call it a birth, or Gaole delivery; for in this third life reason will be so bright, as her sparkes will be like the Sun beames, and shall the reall [...]ght enjoy of God, being still increast by divine influence. Then let us take up this acclamation: O ig­norant poor man, what bearest thou lockt up in the casket of thy breast, what Jewels and what riches, and what heavenly treasure hast thou in so weak a chest. Looke into thy soule and thou shalt see such virtues, honour, and pleasure, and whatsoever is counted excellent in this life. Thinke of her worth, and then know that [Page 28] God did mean thy worthy mind should embrace worthy things; Blot not her beauties with unclean thoughts; neither dishonour her with thy base passions; destroy not her quickning power with surfeitings and drunkennesse; let not her sensitive power be mar'd with sensualities and fleshly desires; & let not her serious thoughts be employed on idle things, and enslave not her will to vanity, and whensoever thou thinkest of her eternity, have not this evill thought of her, that death is against her nature, no assure thy selfe it is a birth in which she is brought forth to a better being, and when thou comest to dye, sing and rejoyce as a swan, that thou art a going to blisse; if thou have faith to beleeve in Jesus Christ that thy sinns may be forgiven thee, and whereas before thou did'st fear as a child which is in the darke, fear not now having this light brought into thee: and now O thou my soule turn thine eye in­ward, and view the rayes and beams of thy divine forme, and know that whilst thou art clouded with this flesh of thine, thou canst not know any thing perfectly; study the highest and best things, but retayne an humble thought of thy selfe, cast down thy self, and strive to raise the glorious and sacred name of thy Maker and bles­sed Redeemer; use all thy powers to praise that blessed power which gives thee power to be, and also power to use those powers thou art endewed withall, and thus shut up all and say, O the depth of the riches both of the wisdome and knowledge of God, how unsearch­able are his Judgments, and his wayes past finding out, Of him and through him, and to him are all things, to whom be glory for ever.

What Heaven is, vindicated from the Vulgar mistakes and grosse conceivings of many.

False Gospellers undermine the true righteousnesse of God, and make the Gospel nothing else but a slight imagination; we should not entertain any such conceit, as if Christ came with any new devise to bring men to heaven without the hard labour of mortifying their lusts, as if the intent of his coming was to pro­mulgate ease and liberty to the flesh, and by his being crucifyed for us upon the Crosse, to excuse our crucifying the old man in our hearts, as if he had found out a way to save his people from hell and destruction, without saving of them from their sins and wicked­nesses 1. The possibility of attaining that righteousnesse that is required of us in the Gospel it is by the power of Christ attainable, or else none could enter into the Kingdome of Heaven. He that is born of God sins not, for his seed remaines in him, and he cannot sin, because he is born of God, and must we needs say that he that is born of God can and may doe nothing else but sin? is the im­mortall seed of Gods holy spirit, of Gods eternall word in the hearts of true believers, is nothing else but the seed of the Serpent, and the Cockatrice Eggs, it is possible that the divine nature that the Scripture speaks of, should be nothing else but the nature of the Devil, that Gods holy spirit in us shou [...]d make us habitations for it selfe to dwell in, and yet suffer us at the same time to be vessells of sin and Satan; is the end of the holy Gospel not at all to free us from sin by the power of Christ, but only to spread a Purple vaile over us, not all to destroy the works of the Devill in us, but only to cover them from Gods avenging eye; Is the end of the Gospel nothing else, but to paliate over the diseases of our cor­ruptions, which remain in us ever sence the fall, and not at all to cure them. If so then, surely the reason of this is either, because Christ is not able to overcome sin and Satan in us, as the Manikees of old dreamed, or else because he is not willing, and that is a greater disparagement to him then the former, for the other robbs him only of the Glory of his power, but this spoyles him of the Glory of his goodness; as if Christ should envy that to us, which of all other things is the most necessary to make us happy; or as if God were not as carefull to advance his Kingdome of light, [Page 32] here in the world, as the Devill is to inlarge his Kingdome of darknesse, as if God did not love his own butifull Image, his own son and nature, but would willingly suffer it to be choaked and smothered here in the world by those Fiends of darknesse, whom he hath long since lockt and fettered up in chains of darknesse, and reserved for the judgment of the great day. Say's the Philosopher no man sets up a marke on purpose that men might misse it, and shall God set up this marke of righteousnesse in the Gospel as a Butt for us to aime at, for this very end and purpose, that all the world should misse it; Can he that is the faithfull and true God put such a trick of fraud and mockery upon his creatures? No surely, righteousnesse, evangelicall righteousnesse is the only thing intended per, see in all Gods Commandements, and sin which is nothing else but a missing of the marke, comes in by ac­cident, sin is that which God will either destroy and banish out of the World by the clear discovery of his truth in the hearts of men, or else he will at last chain it in the bottomlesse pit to all eternity, and make the blacknesse of it to be a soyle to set off the glory of his justice.

But it is suggested by some, that Christ will not therefore be­stow any true righteousnesse, holinesse, or sanctification upon a Saint, on purpose that he might keep him humble, as if the only way to make men truly humble, were to make them wicked, and as it men would be so much the more proud, by how much the more holy, and made truly partakers of the image of God. Away then w [...]th this fond conceit, whereby we doe nothing else but gratifie mens lusts; And smother and extinguish the life of God in the world, it is the sluggard that sayes there is a Lion in the way, but the true beleever saith, Who art thou O great moun­tain before, Zerubbabel thou shalt become a plain, nay, the truth it selfe saith, All things are possible to them that beleeve, we may undoubtedly by the power of God in us, prevaile every day more and more over the power of sin and Satan, the weapons of our warfare are very powerfull and able to batter down the strong holds of Satan in our hearts▪ he that is indeed born of God shall overcome the world, and the flesh, and the Devil to, by the pow­er of God in him, he shall destroy the law of sin in his members, by the true Law▪ the Law of the Spirit of life, and if we should with unfeigned simplicity of heart apply our selves to God, and [Page 33] resigning up our selvs to him, to be taught & led by him, we should certainly find that his free spitit would inwardly lead us into all wayes of obedience, and that it would be as naturall and as delight­full to us, to walke on in those pleasant pathes of holinesse and righteousnesse, as ever it was to wander in those crooked wayes of sin and wickednesse; nay the true Regenerate christian, is so far from delighting secretly in the wayes of sin, as the false hearted hypocrite thinks he doth, that there is nothing that more hurts and wounds his soule, then that he hath not a more lively sence of evill; for the divine life in him being a delicate and tender thing hath the most quickest sence of any thing that is contrary to it, and is most ingenious and industrious for selfe preservation against it, wisdome is easie to the wise, sayes Solomon, and her wayes are wayes of pleasantnesse to them, and all her paths are peace, and sin is the most ugly and forlorn thing in the world Let not there­fore these evill spyes that bring an evill report upon this Land of Promise, dishearten and discourage us, but let us goe on in the Power of God and his strength, and exercise our faith in this, not only that we shall be freed from Fire and Brimstone here after, but that we shall be delivered from the power of sin, and Satan in our own hearts, this is that faith whereby we overcome the world; and if we had more of this faith in the power of Christ to destroy our corruptions in us, and to tread down Satan under our feete, and all that fond and ungrounded confidence, that God intends to save us while we continue under the power of sin, we should goe on more successefully and prosperously in the way to Heaven.

And it is a dangerous mistake now under the Gospel, to con­ceive that God will save men out of a fond affection towards them, without renuing of their natures, and begetting his own son the new Creature in their hearts. Meerly for beleeving this very thing, that they shall be saved, as if it were possible for men to be made happy, without being delivered from the power of sin, which is all one, as if we should say that it were possible for men to be saved without salvation, surely such as these think heaven no­thing else but a meer place without them, a fine glistering place, whose gates are of pearl, and the walls of Jasper, and the bottome paved with starrs, a very Turkish Paradise, for had they once tasted of the true pleasures of the soule purg'd from sin, and really establisht in the life of God, they would then see so much defor­mity [Page 34] in sin, that they would not accept of heaven upon such terms as those that is to be placed in an outward heaven, without the in­ward change and renuing of their mindes, without the conforming of their soules to the Image and likenesse of God; I am sure a true Saint would not take heaven on such conditions as these are, that he might enjoy all the outward pleasures that are possible, that he might have a shining glistering body, that he might tread upon Stars, and flye upon the wings of the winde, that he might converse with Cherubims and Serafims, Angels and arke Angels, if all this while he must continue filthy within, full of noysome and stincking lusts, voyd of divine wisdome that purges and puri­fies the soule, having a darke and sottish minde, unruly affection, continually strugling and quarrelling within.

God he may indeed dispence with the punishment that belongs to sin, he may forgive and pardon in respect of punishment, but he can never account those truly holy, that are truly wicked, and bond slaves to sin and Satan. Now this can never make us happy to be freed only from the punishment of sin; we can never be hap­py, till we be made pertakers of the life of God himselfe, till we have the same minde and life in us that is in God himselfe.

If God should account us righteous, except we were truly pos­sessed of a righteousnesse within us, I may speak it with reverence, this could doe us no good, no true christian would be contented with it, no more then a man that is sick, could be contented to be accounted whole, or one that is poor and naked, could be conten­ted to be accounted rich and cloathed, no more then one that is frozen in a cold winter night, could be contented to be accounted hot, nothing without us can make us really happy, till we be inward­ly made pertakers of the Image of God.

But it is very plain and easie to discover the ground of these mi­stakes, because carnal men desire not so much to enjoy heaven, as to be freed from hell, or if they desire heaven they desire nothing at all in it, but only their own ease and carnall pleasure, it would serve their turn well enough, if they could but have an artifice to get their sins pardoned, that they might be freed from the punish­ment that is due to them, and might be admitted into a sensuall heaven, though they live to all eternity under the power of sin and wickednesse, and never have the lest tast of the true heavenly Man­na, nor any knowledge of the name written on the white stone, [Page 35] which no man knowes but he that hath it, and therefore it will serve these mens turnes well enough, if they may be freed from the pu­nishment of sin, while they love sin with all their hearts, The true hearted christian is really departed out of wicked Sodom, out of this noysome state of sin, he is not so much solicitus about his state, as about his life, that he may still continue that heavenly life that is begun in him, he is not so anxious about his justification in a proposterous method, as about the sanctification of his heart and affection; that is the best way to be assured of his justification, he feeles the divine life in him, and that he knowes can never sink him to hell, he drinkes of the true springs of everlasting life, and knowes he shall never see death, he is not so much perplext about his future salvation, because he findes he is already saved, because it selfe hath taken him upon its wings, and carries him away swift­ly far from the region of death and Hell. I beseech you let us not deceive our selves, without such an inward frame of spirit as this is, that is really crucifyed to the world, and planted into Christ, sucking life and influence from him. God himselfe with what he can do without us, would never make us happy.

Besides the destroying of this corrupt, naturall, and fleshly life, we must also have a new and spirituall life begotten in us; For as Christ and the divine nature did assume the humane nature to it selfe, so likewise in every christian the divine life, or the life of God must as it were assume the humane and created life of man, and totally act it and inforce it, this is the essence of the new creature, this is the life and soul of christianity, the marrow and quintessence of all religion, to have a life wrapped up in man, that is the very life of God himselfe, and whosoever doth not pertake of this life, whatsoever opinion he entertains in religion, whatever outward forms of discipline he contends for, whatever sects he belongs to, he is either carnall or devilish. For nothing of mans is pleasing unto God, but that that God workes in man, and by man, and whatsoever workes with God according to that that is in God, this is in a manner one spirit with God himselfe, and whatsoever it doth, it doth it in Forma Dei, that is, God using this mans soule and life, and abilities, doth act it in him. But whatsoever perticular created life, lives otherwise then the eternall life of God lives, this sets up it selfe against God, and this is the life of corrupt nature, and the life of the Devill, this is sin and nothing else, to [Page 36] live otherwise then the eternal life of God lives, and this was that that Christ came into the world to destroy, and how doth he doe this? surely no otherwise then by bringing Gods own life into the humanity; Again, for he himselfe was nothing else but a Taber­nacle of God pitched amongst men, nothing but a humane nature acted, and disposed, and guided by the life of God, so that what­soever Christ lives, God lives in him, now this must not only be done by Christ without us, but the same also must be done within us.

One grosse mistake among men, that yet pretend much to Religi­on that is very prejudiciall to the advancement of this spirituall righteousnesse that the Gospel requires of us, and that is a conseite that men have whereby they think that salvation is a meer outward work, and therefore may be wholly effected by outward means, whereas it is nothing else for the substance of it, but the inward transforming of our selves into the likenesse of God, the reall translating of us out of the life of nature, into the divine life, or life of God, or the begetting of a new and heavenly life in the soule of man, that is the very same that doth every way agree with the life of God himselfe; I say it with reverence God himselfe cannot make us happy by any thing without us, but only by form­ing his own nature and likenesse in us, they are carnall and earth­ly minded men, and no way suitable to the state of glory and hap­pinesse, that fancy the happinesse of heaven to consist only in things without them, and look upon it only as an outward place, and not as an inward state and disposition of the soule; I say there­fore that salvation it is an inward thing, and consists chiefly in being saved from our sins, and being delivered from our own life, and being translated out of the Kingdome of darknesse into the King­dome of light and righteousnesse, and it is not a Heaven without us, though never so glorious and glistering a place, nay, it is not God without us that can make us truly and really happy, but it is God inwardly, setting himselfe in our soules, and so dwelling in us that our sins may be so ruled and guided by the life of God, as the members of our bodies are acted by our soules, and when this is once done, we shall at once live both the life of God, and injoy the joy, peace, and happinesse of God himselfe, which will all at once flow in upon us, I would not be mistaken, I doe not here de­ny but that there be some other inferiour circumstances belonging [Page 37] to the state of happinesse, as the changing of these vild bodies of ours, and instead of this earthly tabernacle that weighs down the minde, as Solomon speakes, when as our soules were as it were now buried in a heepe of flesh, they shall receive an other more divine Tabernacle that Paul calls a spirituall body, a more fit com­panion for our soules, and many other such things answerable here­unto, I say these things I doe not deny, but yet all these things are of an inferiour nature, and all depend upon the former, the inward frame and disposition of the soule, in which the substance of heaven and hell consist. Now this being well consider'd and understood, it is very plain that to thinke we can be saved without inward righ­teousnesse, meerly by something done without us, without the in­ward and reall change of our soules; is all one as to thinke we can be saved without salvation, or we can be made happy without the possession of happinesse, though we must still remember the only procuring cause of our salvation, is the death sufferings and satis­faction of Christ, who was made a propitiation for our sins, this is therefore the reason for which this inward righteousnesse before spoken of is to be urged in the Gospel▪ not as if we could thereby merrit any thing at all at the hands of God, for we can merrit no thing, but there is nothing that God himselfe can bestow upon us in heaven better, then the partisipation of his own life and nature, this inward change of the soul, this new creature is salvation it self, and if we be not possessed of it in some measure here, we have little reason how ever we may fondly flatter our selves to think it shall be done hereafter, that is the first mistake that I shall take notice of, that we are apt to conceive that salvation is an outward worke, and may be wrought only by outward means.

2. There is another mistake that is very neer a kin to that in matters of religion, and that is, when we seek for God we looke for God wholly abroad without our selves, whereas the only way to finde God is to turn our selves inward, and to looke for him in the bottome of our own soules, for if we could be carried up be­yond the spheares, and pry into every corner of the starrs in heaven above, certainly we should as little find God there as we did on earth, if we could find God any where abroad without us, this could not make us happy, for then God would be really at a di­stance from us, but our happinesse consists in such a reall commu­nion with God, as our Saviour discribes, 17 Joh. 22. The glory [Page 38] which thou gavest me, I have given them, that they may be one as we are one; I in them, and they in me, that all might be made perfect in one: The heaven where God dwells in, and where alone he is to be found, is in a regenerate soul, and he that will indeed find God and be united to him, must not gaze and gad abroad, and turn his eyes wholly outward, but he must look to find him within, Inti­mis animis, for there he may at once both see him, feele him, taste him, and be united to him, God is never distant by place from us, for in him we live and move and have our being, but all our distance from him is only in the dispersion, multiplicity, destracti­ons, and scatterings of our hearts, and in the dissimilitude and disproportions of our soules unto him, and when these things are once removed, then God appears to us who was never absent from us, but only our eyes are now unvailed to see and behold him, God is every where alike to him that can feele him, he is only not present to him that cannot receive him, as the sun shines not in a house where the curtains are drawn, and the windowes stopt up. This is the reason why many have so much adoe to finde God, be­cause they look for him as a corporall thing, they still imploy their fansies and imaginations to finde him without, and send them a roving, gadding, and wandering abroad after God, and have such naturall and grosse conceits of heaven, as if it were nothing but a Theatre, a place of sights and shows, and God himselfe were nothing but a more pompeous spectacle, there to be gazed upon by these bodily eyes; God I say is to be sought by a Christian within his own soule, and the way to find him there is, not by knowledge; or study, or speculation, but by a leaving off all things, even our own wit and knowledge, and especially our lives, and by abstract­ing of our selves from the love of the world, and of our selves, and dying to them, and then out of this death will spring the true and heavenly light in which alone God is seen and known.

3. There is yet another mistake that is very vulgar and common, and that is, that men are generally very apt to conceive that God doth not require any endeavours, any activity of ours at all in the businesse of Religion, and that God deales with us in matters of grace and spirituall things, as meer stockes, and stones, and inani­mal creatures, and not in a way suitable to us, as we are free and rationall; This I conceive to be another mistake that damps and choakes mens endeavours of subduing and mortifying their lusts, [Page 39] for by this means we lazily ly down under the burden of our sins, and think we may cast the blame of our wickedness upon God him­selfe, he hath not given us strength, he hath not given us power and ability, this is a strong castle of sin, in which men are apt to gari­son themselves against all the hearty exhortations and instructions which the Word of God, and the messengers of God bring unto them, whereas the Scripture every where calls upon us, to work out our salvation with fear and trembling, to make our calling and electi­on sure, to gird up the loyns of our minds, to fight the good fight of faith, and Christ himselfe tells us, That he with his spirit stands at the doore and knocks, if any man open, and will hear his voyce, I will come into him, saith he, and sup with him, and he with me; It is true, indeed it is not in our power to make our selves new creatures, to be regenerate and born again when we please, but as our Saviour tells us, the winde blowes where it listeth, and thou hearest the sound thereof, and canst not tell whence it comes, nor whither it goeth, so is every one that is born of the Spirit, but yet let us not deceive our selves, though this change in us be a new birth, and we cannot make our selves the sons of God, no more then we can make our selves the Sons of men, we can indeed but Pati Deum, lye down and suf­fer while he prints his own Image on our hearts, while he forms himselfe in our soules; yet notwithstanding let us not deceive our selves, there is something for us to doe, and that the Scripture e­very where calls upon us for, and that is, not to make provision for the flesh, to fulfill the lusts thereof, to put off the old man that is cor­rupt, according to the deceitfull lusts, to mortifie and subdue this bo­dy of death, that we carry about us, for though we cannot make a­live the new man in us when we please, yet we may concurr to the killing and destroying of the old, by refusing to satisfie the lusts & cravings of it, & then by looking up to heaven, & imploring Gods assistance that he would come down upon us the second time, & breath into us the breath of supernaturall life, we have therefore many gracious promises made to us in the Gospel, on purpose to in­courage us to faith in God, that he will be always ready to prevent us with his goodnesse, & to remove the wretched infidelity of our hearts, whereby our confidence in God is choaked & all heavenly endeavours are dampt in us, the whole Gospel was written to this end & purpose, to destroy this infidelity, and assure us that we may come to God, & that he is a rewarder of those that seek him.