AS Lots wife was tur­ned into a Pillar of Salt, that her inconstancie night be fixt, and yet be melting still: So thou, my [...]oule, if I had my wish, [...]ouldst be turned into a [Page]Pillar of Thoughts; that thy volubility might bee restrain'd, and yet be thin­king still. And of what then is it, I would have thee to thinke? Not of the miseries of the World, though there be cause e­nough; but alas, this would be too sad a subject to thinke upon continually: Nor the Pleasures of the world, though this were like to have all mens voy­ces; [Page]but alas, they would scarce last so long, to hold out the thinking: Nor yet of the world it self, though this would be a large field to walke in; but alas! not large enough for the swift Thoughts, that can run it over in an instant: No, my soule, but to think of God; for Hee onely is the cheer­full subject that can bee a cōfort to thee, when thou art in greatest misery; Hee [Page]only the lasting object that can minister matter of me­ditation, when all vaine pleasures shall have their period; He only, the large Field with varietie of walks, where thy thoughts may bee walking everla­stingly, and never come to the end. To thinke of the miseries of the world, is to put the Thornes into my eyes, that were before but in my sides; and make the [Page]the harder, because my sense the tenderer; there­fore thinke not of miseries. To thinke of the pleasures of the world, would make me to blush for shame; and to weep for sorrow, that I should ever be enchanted by such Syrens, and not see my folly, till I feele my fall; therefore thinke not of pleasures. To thinke of the World, would make me thinke myselfe at liber­ty, [Page] [...] [Page] [...] [Page]when I am but in a pri­son; and make me like the Dogge, that lyes biting upon the chaine that tyes him: therefore thinke not of the World. No, my soule, but thinke of God; for to be thinking of God, is a kinde of being present with him; and then what greater joy than to be pre­sent with him, in whose presence is the fulnesse of joy for evermore. What [Page]though the World take no notice of thy joy? Canst thou not, In sinu gaudere, & keep thy joy to thy selfe? doth the Worlds knowing thy happinesse, adde any thing to thy happines? No my soule, though thy thoughts be onely to thy selfe, yet let it suffice thee Tibi plaudere, and be thin­king of God still. For thin­king is the food of the me­mory, which nourishe [...] [Page]it, and keepeth it in life; and without thinking, we starve it; for what wee little thinke of, wee soone forget; and therefore, my soule, that thou mayst not forget him, who onely is worthy to be remembred, bee thinking of God still. For to thinke of God is ne­ver out of season; all other thoughts have their fits; are fit at one time, unfit at another; but to thinke of [Page]God is fit for all times; In adversity; to mitigate; in prosperity, to moderate; in sicknesse, to consolate; and in health, to consoli­date; It is indeed the su­perlative thought, and sers a spel to al other thoughts, that none can come neer it, none in any degree beare a­ny proportionw it & the [...] fore that thou maist not be in the reere of thoughts, be thinking of God still.

But if thou be alwayes thinking of God, it be­hooves thee to be carefull what thou thinkest; for to thinke unworthily of him, thou wert better be thin­king of something else; and alas, being so dazeled with his brightnesse, so astoni­shed at his Greatnesse, as I [...]n; what can I thinke, that is worthy of him, in the least degree? For what an ring have my thoughts, [Page]but either Memory, or Vn­derstanding? and what can my Memory think wor­thy of him, that is time out of minde? What can my Vnderstanding apprehend worthy of him, that passeth all understanding? If I thinke of the time past, I finde, that was, but is not: If I thinke of the time pre­sent, I find that past while I am thinking: If I thinke of the time to come, I find [Page]it cannot be found whether ever it will be, or no: and what are these to him, of whom it is truely said, As he was in the beginning, is now, and ever shall bee, world without end. I can think of him indeed, as he is Eternall, but then it must be an Eternity by successi­on of time, in which there is something before, and something after; where his Eternity is all at once, and [Page]hath nothing to doe with time, nor time with it, see­ing he is alwayes the same, and his yeeres never faile. I can thinke of him, as hee is infinite, but then, it must be an infinitenesse by ex­tension of Magnitude; and that the work only of Ima­gination, or conceit; where his Infinitenesse is a Tran­scendent to Quantity, and leaves imagination behind it, and conceit below it; [Page]or rather, makes Imagina­tion weary, and Conceit a­shamed. I can perhaps ap­prehend more than he is, but not so much: for I can apprehend many gods; but all of them, not so much, as he that is but One. And why then would I so faine be thinking of him, when I can think of nothing that is worthy of him? Yet I must thinke of him, or I can thinke of nothing that [Page]is worth the thinking of. If I thinke of the wisdome of Salomon; If of the beau­ty of Absalom; If of the strength of Sampson: Alas! what are these to think of? Great indeede, to bee thought of, by themselves; but compar'd with his wis­dome, with his beauty, with his strength, they are lesse then nothing. When I can measure out the Sea by dioppes, and when I can [Page]sum up the Sands with Counters, I may then hope to finde out something to thinke of, that is worthy of him.

But though I cannot ap­prehend him, as he is unum integrale, One entire being, yet I may perhaps appre­hend him, as Humane Ca­pacity conceiveth him in parts Alas, no better at all. For if I thinke of his, Providence, and his Provi­dence [Page]is the most visible Character in his Oecono­my of the World; I finde my selfe even confounded with the course hee hol­deth in it; Why he suffers the wicked of the World to prosper and flourish, and the godly whom he loveth best, and who love him best, to be in affliction? as though he did mistake ei­ther his blessings, or them he blesseth; taking Ephraim [Page]for Manasses, and Manasse, for Ephraim, as old Jacob did? If I thinke of his Ju­stice (and every one hath a right in Justice) I am then confounded to think, why Abel, that was the first Saint should be the first Martyr; and why Cain, that was the Murtherer of his brother, should have the blessing of long life? as though it were justice with him to punish an innocent, and to [Page]reward an offender? If I thinke of his Power (and power will alwayes make it self be thought of) I am then confounded to thinke how hee could make all things of nothing, and why they are said to bee the workes of his hands, when yet they were made with a word of his mouth? as though Nature were not worthy to be his Appren­tice, and as though it were [Page]with him but a word and a deed? But most of all, if I thinke of his Mercy (and his mercy is over all his workes) I am then con­founded to thinke how it can be mercy in him, to give the life of his Sonne, to save the lives of his E­nemies; an Innocent for Delinquents, a Lambe for Wolves, a God for men? O my soule, this may well be thy astonishment, see­ing [Page]it is the wonder of An­ [...]els: But though his Ju­tice may be brought in [...]uestion by it; yet his Mercy certainly it makes [...]ut of question; for what reater Mercy, then to save [...]lany by One; and many [...]hat could not helpe them­ [...]elves, by one that could [...]oth save himselfe and o­ [...]ers? Neither yet is his [...]ustice brought in questi­ [...]n by it; for is it not just, [Page]that as hee did make man by his word, which is his Sonne; so hee should save man by his Sonne who is the Word? Is it not just he should imploy his Son where most honour might be gotten? and is there a­ny greater honor than that which he hath gotten by this imployment, to sit at the right hand of his Fa­ther; and to have a Name at which both men and [Page]Angels must bow their knees.

And now, O my soule, thou hast found out a thing in God, most worthy for thee to thinke of, of him to be thought; for as his mercy is over al his works, so it may justly take up all thy thoughts. But can no­thing be found in God, worthy to be thought of, but his Mercy? Not his Wisdome? Not his Pow­er? [Page]Not his Justice? Yes, my soule, most worthy to be thought of, all of them, but not so much; or if as much in themselves, yet not of us; and therefore not so much of us, because not communicated so much to us: For, his Wisedome is to us a se­cret; his Power, a tran­scendent; his Justice, an abyssus; onely his Mercy offers to communicate it [Page]selfe to us: that if it were not for his Mercy, we nei­ther could hope, nor durst presume to have Accesse unto him: and therfore in all our suites, we Pray him not to heare us, for his wis­domes sake, or for his pow­ers sake, or for his Justice sake, but only & alwaies for his Mercyes sake. It is his Mercy that emboldens us when we are fearefull, that encourageth us whē we are [Page]doubtfull. It is his Mercy that directs us when wee are Erring, that upholds us when we are falling; and indeed his Mercy not on­ly is Invocated by us, but is it selfe an Advocate for us: that we may truly say; Of all his Attributes there is none hath Bowells in it, but only his Mercy. Here therefore, My soule, Fixe [...] thy Pillar of Thoughts, and let this Mercy of God [Page]be thy perpetuall Object: For, as some superstitious in the sect of Mahomet, when they have once seen his Tombe at Mecha, pull out their Eyes presently, as never possible to see so worthy a sight againe: so Thou, my Soule, when thou hast once entred up­on this Thought of Gods Mercy, thou mayest seale up the doores of thy Heart, as never possible to [Page]let in so comfortable a Thought againe.

But if, with all thy think­ing, thou canst not suffici­ently apprehend it, then at least admire it; that by ad­miring it, thou maist bee drawne to love it; or rather, to love him for it; yet not to love him onely for his mercy to thee, but for his mercy; and not onely for his being Merci­full, but for his being: for [Page]then, my soule, thou lovest God truely, when thou lovest him for himselfe, and not for his benefits; for how else canst thou say with Job, Though thou kill mee, O Lord, yet will I love thee. Indeede to love God, apart from his be­nefits, is a worke for the soule, when it is parted from the Body; for as long as wee live in this world of Vanity, our love [Page]to God, I may say, is but Mercenary; even David, as much a man as he was after Gods owne heart, yet saith but this; I love thee, O Lord, because thou hast heard my supplication: So this Benefit of God was the Motive of his love to God; that if it had not beene for this motive, his love to God might have beene as little as anothers. O ye blessed Seraphins, [Page]that burne with an ardour of this love of God; how happy are ye in this your ardour? and though I can­not wish to be a Seraphin, yet I wish, at least, some portion of your ardour; for then I should love God, not for his benefits, but for himselfe; and not love my selfe, but only for him. And yet, O my soule, that thou couldest love God but as David did, [Page]though but onely for his Benefits; for then, at least, thou mightest bee a soule after Gods owne heart, as David was. And why, my soule, shouldest thou not? Alas, why dost thou not love him as David did; seeing thou hast as great Motives as David had? For what was his Motive, but that God heard his supplication? and what was his supplicatiō, but that [Page]God would defend him from his Enemies, from Sin and Satan? and doe not these assault thee, as strongly as they did Da­vid? And have they not overcome thee; at least had they not overcome thee, if God had not defended thee? O my soule, It is the great mercy of God, that sinne hath not already swallowed thee up; and that thou hast not long [Page]since beene made a prey to Satan. If therefore, my soule, thou canst not ap­prehend the greatnesse of Gods mercy by conside­ring it in it selfe, then take a view of it by considering the greatnesse of thy sin: For, as they that cannot looke upon the brightnes of the sunne as it is in it selfe, doe, by looking in the water, come to dis­cerne it in some measure: [Page]so, though thou canst not apprehend Gods mercy, as it is in it selfe; yet by viewing it as it were in the water of thy sinnes (Alas! in themselves a filthy pud­dle, but for this purpose a cleare streame,) thou maist come to apprehend it, at least, in some propor­tion. For according to the greatnesse of thy sin, is the greatnesse of Gods mercy in forgiving thy sinne. But [Page]in considering thy sinne, let this be a part of thy Pillar of Thoughts; that as Christs wounds were re­maining on his body at his Resurrectiō, so the wounds of thy sinne will remaine upon thy soule at the day of Judgement; and least thou shouldest thinke in so long a time they might all be forgotten, let this also be added to thy thoughts; that there will then bee [Page]kept a sessions, where al the circumstances of thy sins will be summoned to meet together, to give Evidence against thee: and then Time it selfe will come in, and tell the very houre, when; Place it selfe will come in, and shew the very roome, where; the Per­sons themselves will come in, and present the very fa­ces of them, with whom, or against whom thou [Page]didst commit any sinne, in the whole course of thy life: & al as visibly, as when the sinnes were a doing; and even thy evil thoughts which yet never came fur­ther then the cloyster of thy heart, will then come forth as fresh, as when they were a thinking; and all thy prophane words, as audible, as when they were a speaking; and all thy fil­thy writings, as legible as [Page]when they were a writing; and lest there should want an accuser, as there did to the Adultresse in the Gos­pel, Satan himselfe will take that Office upon him, and doe it most spitefully; in such sort, my soule, that it cannot be said, whether thy shame or thy Horrour will then be greater: thy shame, to see thy filthines discovered and laid open before all people; or thy [Page]horrour, to finde thy case desperate, and past all hope or possibility of relieving. And is it not time, before this time, to thinke of that time? a fearefull thing to thinke of, I confesse; but without thinking of it now, there will be no helping of it then; and therefore thinke of it, my soule, but thinke of it to prevent it: and as desperate as thy case may be, yet doe not [Page]despaire: Never yeelde, how great so ever thy sin be, or be made appeare to be, that it can be greater, or any thing neere so great as Gods mercy: For com­pare them, my soule, to­gether; Thy sin is great, because a transgression of Gods law; but Gods mer­cy must needes be greater, because a law to himselfe: Thy sinne is no more then thou art able to doe; but [Page]Gods mercy is more then thou art able to think: thy sin is but a Plot of Satans to entrap thee; but Gods mercy is his owne purpose to relieve thee; thy sin is but infinite in Relation; but Gods mercy is infinite in it self, and absolutely: thy sin is but an Accidentall thing in thee; but Gods mercy, I may say, is his very sub­stance; that as much as him­self is greater then thy self; [Page]so much his mercy is grea­ter then thy sin: and indeed, if thy sin could be greater then Gods mercy, there should be somthing in thee greater then that which is greatest in God: for of all the things that humane ca­pacity conceiveth to be in God, there is none greater then his mercy, none so great as his mercy: at least as greater and lesser may be conceived, where all are Infinite.

But though Gods mer­cy bee greater then any mans sinne, yet any mans sinne may come to bee greater then Gods mercy; if either despaire reject it, or presumption slight it: for both these are of force to make Gods mercy of no force, at least of no force to forgive, because they leave no capacity to be forgiven. For all ca­pacity of Forgivenesse is [Page]then clean barred up, when either Despaire or Pre­sumption stand at the En­ [...]rance. In all other cases, Gods mercy hath the Pre­ [...]eminence, and makes the greatest sinnes become like [...]loudes, either blowne a­way, as with the wind of his goodnesse; or else dis­solved, as with the sunne of his kindnesse.

And now, my soule, thy [...]houghts, me thinkes, are [Page]come to some fashion of a Pillar; they are solid and firme, and want but Erect­ing; but all the difficulty is to erect them: for though Gods mercy, if once attay­ned, bee greater then any mans sinne; yet it is no easie matter to attaine it, seeing there is no attaining it, but from his Mercy seate; and his Mercy seate is the highest part of all his Arke, and this must needes [Page]bee a great height, farre higher then wee of our selves are ever able to reach: No, my soule, there is no way to reach it, no meanes to climbe up to it, but onely by Iacobs ladder, which ladder is Christ: and if in climbing up this ladder, there bee not the greater heede taken, in stead of raysing thee up, it will but cast thee down, & give thee the greater Fall. [Page]Thou must not therefore doe as the Apostate An­gels did; ascend first, and then descend: ascend first in Presumption, and then descended in Despaire: A­scend first, in scorning this ladder, as thinking their owne nature more worthy for the Sonne of God to take, then the seed of the woman; and then descend by falling off the ladder, and have their [Page]heads broken by the seed of the womā: no, my soule, thou must take a contrary course; Descend first, and then Ascend: Descend first in Humility, & thē Afcend in Hope: Descend first in­to a serious confideratiō of thy sin, and then Ascend to a stedfast apprehension of Gods mercy; Descend first with Christ into Hell, by Patience in Adversity, and then Ascend up with him [Page]into Heaven by a lively Faith, and by a Heavenly conversation: For, thus As­cending, thou shalt bee out of the reach of Time, and Place, and all other cir­cumstances of thy sinne; and, which is most of all, thou shalt be out of Satans walke, which goes no fur­ther then compassing the Earth, that thou needest not now to feare, ei­ther their Testimonie, o [...] his Accusation.

But, O my soule, there is one step of this ladder yet behind, without which thou canst never climbe up so high as to Gods Mercy­seat; and the step is this: to Referre all thy Thoughts, thy Wordes and Actions to the glory of God: For if thou shouldest have faith, that thou couldest re­move Mountaines; if thou shouldest performe all the Workes of the Law, as ex­actly [Page]as any Sadducee, and not referre them to Gods glory; they would all bee taken but for ungratefull complements, and bee of no account, nor thou for them in any account with God. And great reason it should bee so; for, why did God make the World, and all that is in the world, but onely for his glory? & shall any, that live in the world, have another End [Page]in using it, then God had in making it? shall man, that is made after his I­mage, doe no more to the setting forth of Gods glo­ry, then every creeping thing of the Earth? be on­ly a passive instrument of his glory, & not an active? Can hee take it well at his servants hands, to be back­wardest in a service in w^ch they should be forwardest; to neglect his greatest [Page]worke, and then thinke to please him with Tything of Mint? canst thou looke to have Recompense of God for thy service; and God to have no recom­pense of thee for his fa­vours? and what recom­pense? what Retribuam Domino hast thou for God, but onely to take Calicem salutaris, to Glorifie his Name? How can any man justly complaine of his [Page]meane estate, when the meanest man that is, hath that in him, which is in man the most excellent thing? and what is that most excellent thing? what my soule; but a power to glorifie God? for this Power is a greater Digni­tie then the greatest digni­tie of any earthly Power: It is the worke which An­gels doe in Heaven; and is there any worke done in [Page]Heaven, that is not better then the best that is done on Earth? and more then this, it is the very worke that makes the Angels happy; for without doing this worke they could not be happy: and if we want any thing in this life of being happie, it is because we want something of do­ing this worke. For never shall wee come to be per­fectly happie, till we come [Page]to be able to doe this work perfectly. What was wan­ting in the Morall vertues of Heathen men, but only this, that they referred them to their owne, and not to Gods glory? Ari­stides in a high degree was just; Cato, sober; Socrates, Patient; Regulus, Con­stant; all excellent parts towards the perfecting of a Building; but yet no be­nefit of them, because they [Page]came not up to the Roofe they had not the Crowne of Glory to God; & ther­fore not the crowne of re­ward to themselves. It is an easie lesson to say, but a hard to learne; and few but David have ever practised it; Not unto us, O Lord, not unto us, but unto thy Name give the Glory: for is it not, that we seeme all to have a spice of Lucifer in us? though we can bee [Page]content to allow the grea­test glory to God; yet faine wee would reserve some at least for our selves: when, alas, if wee reserve any at all to our selves, we leave none at al for God; for neither is glory a thing that can bee parted; neither is God one that can endure a part­ner, and specially in his Glory: for though all his Attributes be Excellent & [Page]Admirable; yet Majestie is Attributed to none of them but to his Glory: As it is in the Angels song, Heaven and earth are full of the Majesty of thy Glory: and what greater Derogation to Majestie then to have a Partner? Indeede Gods Glory is in it selfe most perfect alwaies; and no­thing that man can doe, can either adde to it, or detract from it: but such [Page]is Gods graciousnesse to us, so great his desire to endeere us to him; that he infinitely overvalues our Endeavours, and sets a farre greater price upon them then they are worth; counting, as if wee added to it, when we detract not from it; at least, as if wee then give it him, when we ascribe it to him. If therfore, O my soule, thou wilt ever be admitted into [Page]the quire of Angels, to sing, Holy, Holy, Holy Lord God of Sabbaoth, Heaven and Earth are full of the Majestie of thy Glory; It must bee thy care, thy principall, and, I may say, thy onely care, to ascribe all Glory and Praise to God, and to him only; that if the An­gells will undertake for Heaven, thou for thy part mayest undertake for the Earth; that their song shall [Page]sung out to the End; Hea­ven and Earth are full of the Majestie of thy Glory: that when both of them be full of his glory, there may be no roome left for any of ours.

And thus, my soule, when thou hast made thee a Pillar of Thoughts, with these three, as I may call them, Pretious stones: The consideration of thy sin, with a penitent heart; [Page]The apprehensiō of Gods mercy with a Faith unfai­ned; & the Referring all to the Glory of God with an humble Reverence; thou wilt then be able to climbe up this ladder of Jacob, to the uppermost step: where meeting with saints and holy Angels, that stand ready to receive thee, thou wilt bee taken into the number of their society: the happinesse of which [Page]cōpany, the joy of which Happinesse, the greatnes of which joy, no Pillar of Thoughts can ever reach so high, as to apprehend; no, my soule, not so much as to Imagine: Yet adde this one Thought more to thy Pillar, to thinke of the great Difference of the Happinesse that will bee then, and the Happinesse that can bee now; for all our happinesse now, is [Page]but Expectation of happi­nesse; we joy not so much in that we are, whatsoever we are; as in that we hope we shall be, though wee know not what wee shall be; the minde is so long­ing after the Future, that it never rests satisfied with the present; nor ever will, till there shall be no more Future to long after, but all shall be present; & then at last I shal have my wish; [Page] [...]or thou, my soule, wilt [...]hen be turned into a Pil­ [...]ar of Thoughts; they will [...]ot then bee voluble nor moveable, as now they are, being out of their right place, and having various objects; but they will be quiet and quiescent, as be­ing fixt in their true cen­ter, and fixed upon their proper object, The beau­tifull face of God blessed for ever; and never till [Page]then will thy state be capa­ble of this counsell, Quod sis esse velis, nihilque ma­lis.

But, O My soule, though thou have raysed thy thoughts to a great height, & they seeme to have some solidnesse in them; yet there is one doubt must bee cleared, before they can come to be a Pillar: for if the soule perish with the body, as some vaine [Page]men Imagine, what will then become of thy thoughts? For the breath of man goeth out, he returnes againe to Earth, and then all his Thoughts perish: and if all his thoughts perish, he can then think no more; & if he can thinke no more, there can be no soule. For as thesoule is the life of the Body, so thinking is the life of the soule: That without thinking, at least [Page]without a power to think it is a thing vaine to think there can be a soule. It is more vaine conceite, the to build castles in the ayre to think the soule lives wh [...] it is vanished into ayre, an [...] of which when it dyes it i [...] truly said; Et procul in tenu [...] em evanuit auram. For th [...] soule is a Breath, and th [...] death of the soule is th [...] last gaspe of that breath and this is so plaine, tha [...] [Page] Salomon affirmes plaine­ly; As a Beast dyeth, so dyeth a man; for they have all one Breath, all goe unto one place: and who knoweth the spirit of man that goeth upward, and the spirit of a beast that goeth downeward? And shall wee now thinke the soule lives, because we know not how it dyes? shall wee therefore thinke there is a difference after death, betwixt the soule [Page]of a man and the soule of a Beast, because we see there is no difference, nor none to be seene? What is this but to give the soule a Be­ing, out of our owne not-knowing; and to make our ignorance her Foundation? Had the soule any being, but by being in the body; and how then can it have any longer being, then while it is in the body? If it be truely said; Infun­dendo [Page]creatur, & creando infunditur; why is it not as truly said, Extinguendo Exit, & Exeundo Extingui­tur? Is the soule any thing but a temper of the Body; and when that temper cea­seth, then also the soule, as well in man as in beast' ceaseth? If the soule should remaine after the body, it must remaine without its Faculties, at least without a power to vse its Facul­ties. [Page]And were not this a blemish to nature to give the soule Faculties; and not give a power to be able to use them? and use them it cannot without the bo­dy; and therefore without the body, without wrong to nature, we cannot think there can be a soule.

But, O my soule, what aspersions are these upon Nature? Or rather what blasphemies against the [Page]God of Nature? For did not God breath the soule of man into his body at first; and can Gods breath be ever out of breath? No more can the soule ever cease to be. Did not God make the body and soule asunder; and shall they not continue to be, when they are asunder? The body gives not life to the soule; but it is the soule that gives life to the body: [Page]and shall that which gi­veth life cease to bee, be­cause that, to which it gi­veth life, ceaseth to bee? can any thing perish that hath no contraries; at least nothing within it, or with­out it, to oppose it? For all things perish by one of these opposites; but the soule is a simple substance, uncompounded, & with­out mixture; and there­fore neither hath contra­ries, [Page]nor any thing within it, or without it, to oppose it; and therefore cannot perish: and therefore is immortall. Can any thing perish, that is Principium sibi ipsi, is life to it selfe; and such a Principium hath God made the soule of man, and therefore can­not perish, and therefore is immortall. The body pe­risheth not by Annihila­ting, but by being turned [Page]into its first matter, which was not the same that now it is, but dust and earth: Neither can the soule perish by Annihilating, but by being turned into its first matter, which was the same at first that now it is; and therefore other, then now it is, it can never bee, and therefore is Im­mortall. If the soule were made by God, and not made Immortall, either [Page]it was because hee could not make it such, or be­cause hee would not: to say hee could not, is to make him no God, be­cause not omnipotent. To say hee would not, is to make him not good, be­cause no rewarder of his servants; for what reward­ing if the soule be mortal? An Angell can put on a body, though nature have ordained it none, and yet [Page]bee a perfect Angell still; and why not the soule put off a body, though Na­ture have assigned it one: and yet remaine a perfect soule still? God made man in his own image, and where i [...] is Gods image so appar [...] as in mans im­mortality? and wherein is mans immortality so ap­parent, as in his soule? The soule had a beeing when it came into the body, and [Page]shall it not have a being when it goes out of the body? was it separate then, and is it inseparable now? But then we must not con­ceive the soule of man to be such a kinde of thing as the soule of a beast is. For the soule of a Beast is per­haps nothing else but the very life of the beast; or if a soule, yet such a one as is endued onely with the Faculties of sense and ve­getation, [Page]which depen­ding upon bodily Organs, must needes decay with the decay of those organs, and perish with the body: but the Soule of man is a heavenly substance, endu­ed besides sense and vege­tation, with the divine Fa­cultie of reason and under­standing, which not depen­ding upon bodily Organs, neither decayeth with their decaying, nor yet pe­risheth [Page]with the body, but is a substance subsisting of it selfe; and as being a spirit, when once it leaves the body, ascends up to the place of spirits; where God himselfe is, who is the Father of Spirits; as Ecclesiastes saith; The Spi­rit returnes to God that gave it. And if the Soule be a Spirit, and God the Father of Spirits: Then must the soule be needes immortal; [Page]For though all things per­haps perish, of which God is the Creator; yet no­thing perisheth of which God is the Father.

God made the Beasts living creatures all at once, at least made the Earth bring them forth all at once: and as they were made all at once, so they perish all at once, body and soule, such a one as they have, both together: [Page]but God made man a li­ving Creature by parts; and if his parts were made severally; shall they not continue and subsist seve­rally? And although the body separated from the soule, cannot long conti­nue, because it wants the cement of life that should keepe it together: and be­ing a compound matter, without its proper forme must needes be soone dis­solved [Page]into the first matter; yet the soule separated from the Body, may con­tinue long enough, seeing it is a simple forme, and a Cement to it selfe, which can never be dissolved; and therefore is Immortall.

Is not the soule of man of a middle nature, be­tweene Formae simpliciter separatae, and Formae simpli­citer Inseparabiles, between Formes that can never be [Page]but separate, & formes that can ne'r be but inseparable? and therfore the soule may informe the body, and yet subsist without informing it

But if the soule depend not upon the body, how happens it that if the heart or braine of a man bee wounded or hurt, the man dyes? I say not therefore that the soule depends not upon the body, but that the Rationall Soule de­pends [Page]not upon it: For the sensitive and vegetative parts of the soule depend, no doubt, upon the Heart and braine; the Animall upon the Braine, the Vitall upon the Heart; for these are their proper forges, I may say, & seats; and if any of these places bee so hurt, that it is made unfit to be their forge or seate a­ny longer, they have then no longer any being in the [Page]body; because no longer a­ny operatiō in the body, as wanting their Forges to o­perate in & fit instrumēts to operate with, & then a man dyes. But yet why should not the Rational soule stay in the body, though the sensitive be gone? for see­ing it depends not upon a­ny part of the body; why should the hurt of any part of the body drive it away? It is not that, Quoad Exi­stentiā [Page]in corpore; as to subsi­sting in the body, the soule is indivisible? that if one Faculty bee abolished, the other cannot stay? at least, not the superiour without the inferiour; not the Sen­sitive without the Vege­tative; not the Rationall without the sensitive. For as the Elements of fire and earth, could never be joy­ned in one cōpound, if the aire & water did not inter­cede [Page]between them: so the Rational soule & the body could never bee joyned in one subsistence, if the sensi­tive and vegative parts did hot mediate between thē; and, were the bond of con­nexion to hold them toge­ther, the same perhaps w^ch Ecclesiastes calls the silver cord; that if this bee loose­ned, there is nothing to hold them any longer toge ther, but they are prefent­ly [Page]parted from one ano­ther. And indeede, when the Rationall is left alone by it selfe, it is then Purè spiritus, meerely & simply a spirit; & being such, it can not rest any where, but ei­ther in Heaven or Hell: the two proper Centers of all separate spirits. And seeing these places are immortall Mansions, what should the soule do in either of thē, if it were mortall? The soule [Page]therefore, at least the Ra­tionall soule, which is also in Habit the whole soule, must needes be immortall.

If it may be made good, that the Rationall faculty can exercise its operation without bodily Organs, there needes then no other proofe, for the immorta­litie of the soule, seeing Modus operandi sequitur mo­dum Essendi; As every thing operates, so it is: [Page]that if the soule can ope [...] rate without bodily Or­gans, it may then also sub [...] siistwithout them; & if sub [...] sist without them, then i [...] it separable from the bo­dy, and thereupon immor­tall. And that the Ratio­nall faculty can exercise its operation with out bodily Organs, is a thing of all o [...] other the most apparent; for what is the proper worke of the Rationall [Page]faculty, but to contem­plate, and to view it selfe in it selfe, as in a glasse by re­flection? & who can deny, but that the soule can doe this of it selfe, without the helpe of any other; and then certainely, without the helpe of bodily Or­gans. The sensitive facul­tie indeede hath parts of the body made of purpose for the exercise of her o­peration: the eye to see; [Page]the eare to heare; the tongue to taste; and for a spring head to them all, the braine in the Head; but the Rationall faculty hath no parts of the body made for her; and why hath it none, but because it needes none: as that which can exercise its operatiō with­out them. For, if the Ra­tionall faculty did use bo­dily Organs, as the sensi­tive doth, what reason can [Page]be given, why Beasts should not be reasonable creatures as well as men? seeing they have as many, and all the same parts as mē have; that it must be acknowledged, some parts of the body, to bee either superfluous in Beasts, or defective in Men: superfluous in Beasts, if they have parts proper for understanding, and yet un­derstand not; or defective in men, if they should have [Page]parts proper for under­standing, and have them not; which, because both of them are in prejudice of Nature, therefore neither of them is to be admitted. It is true, the Rationall Faculty makes use some­times of the Fantasie, an issue from the Braine, and may therefore be counted a Bodily Organ; at least, Germen Organi: but this is not of necessity, but for [Page]convenience, whilst it is in the Body; and that chiefly, if not only In ordine ad sen­sibilia: and if you will say, that the Rationall Faculty must needs directly have dependance upō the Brain; seeing when the Braine is hurt, the understanding is hurt; when the Braine is distempered, the under­standing is distempered; as in drunken or Phrantick men; May it not be justly [Page]answered, that the opera­tion of the understanding, in this case, is not meerely the worke of the Rationall Faculty, but rather a mixt worke of the Rationall and Senfitive both together; seeing the hurt or distem­per of the Braine, workes not Primò & Per se upon the Rationall Faculty, but upon the Sensitive, and from thence is transmitted to the Rationall, onely [Page] Compatiendo, by reason of the Sympathy that is be­tweene them; and this is no cause to inferre a neces­sity of Dependence: For, when upon the separation of the Soule from the Bo­dy, the operation of the sensitive Faculty shall ab­solutely cease; this Sym­pathy betweene it and the Rationall Facultie shall then cease also, and neither directly nor indirectly ther [Page]shall be then any more de­pendence upon the Braine Indeed the Soule, once se­parated from the Body, hath no more use of the Braine, because no more need of the Fantasie at all, but moves then upon its owne hinges; and exerci­seth her operation within her owne Spheare, as that which can make its owne objects, and as being Spe­culum sibi ipsi, a Glasse to it [Page]self, by so much the clee­rer, by how much the freer; for though the bo­dy be a necessary helpe to the sensitive Faculty, yet to the Intellectuall, at least Quoad Intelligibilia, it is an impediment and a clogge, that from hence wee may draw an Argument, which drawes an Inference with it greater then it self; That to which the Body is no helpe, but an impediment, [Page]not only may subsist with­out the Body, but may subsist the better; and if it may, then at last it must; For, Frustra fit potentia quae non reducitur in actum; Na­ture is no such unskilfull Artificer, to make a power that comes not into act: and so it is for the credit of Nature, that the soule be immortall. And why hath Nature implanted in the Soule of man, a desire [Page]of immortality, if it be not capable of immortality? Can any thing bee more vaine then to desire impos­sibility? If it be not more vaine to thinke that Na­ture makes any thing in vaine; and so it is for the credit of Nature still, that the soule bee immortall. Nature hath made man in Duration of Body, like to those Inferiour Creatures, to whom shee hath made [Page]him like in faculties of the Body: and hath she not as well in duration of Soule, made him like to those Su­periour Creatures, to whō she hath made him like in Faculties of the Soule? And so it is for the Equity of Nature, that the Soule be immortall. But more than this, Nature hath given to her meanest crea­tures, as Trees and Beasts, folong a continuance, that [Page]though they be not Eter­nall, yet they seeme to be Aeviternall; at least, farre exceed the continuance of man; and would shee doe this, and not make man, her Noblest Creature, some amends for it, by a longer duration in another life? and so it is for the Equitie of Nature still, that the Soule be immortall.

Who knowes not, that the Soule of man hath in [Page]it three Faculties, the Ve­getative, the Sensitive, and the Rationall; of which, the two first are common to man with Beasts; the third, proper only to man: The two first have relati­on onely to the Body, and depend upon it: The third hath no relation, at least no necessary relation to the Body, nor dependance on it; and therefore the two first make a Soule, [Page]which may properly bee called Anima: the third, a Soule, which may pro­perly be called Spiritus, as Ecclesiastes calleth it: Not saying the Soule, but The Spirit returnes to God that gave it. Yet not that Ani­ma and Spiritus are two di­stinct Soules, as the anci­ent Didymas thought, but that they are both but one Soule under two names, expressing a two-fold Ex­istence [Page]and Operation: properly Anima, as it Ani­mates, and is sensitive and inseparable: properly Spi­ritus, as inseparable and in­tellectuall. And although the Soule, separated from the Body, reteine all the three Faculties in Habit, yet the third onely in O­peration, because only the third operates without bodily Organs, which the other two cannot; and yet [Page]reason enough to call it the immortality of the Soule; not onely of the Spirit. And further, it may per­haps be, that as while the Soule is in the Body, the Rationall Faculty makes use of some things which were made of purpose for the Sensitive Faculty: So when the Soule shall be se­parated from the Body, the sensitive Faculty shall have the power of reflexi­on, [Page]and be Speculum sibi ip­si, a Glasse to it self, which was proper before to the Rationall Faculty: at least, by the like Endowment, whereby Angels see and heare, be enabled to doe that without bodily Or­gans, which it could not do before, but with them.

If the Soule of man were not immortall, it should be Ex Traduce from the Pa­tents, as the soules of [Page]Beasts are, which are drawn E potentia materiae, from the power of the matter, of which their bo­dies are made; but the Soule of man is not drawn from the power of the matter; but Extrinsecus advenit, commeth to the Body from a forraigne po­wer: as Christ saith, Pater meus usque nunc operatur, and therefore is not Ex Traduce; and therefore is [Page]immortall. That which is drawne from the power o [...] the matter, must needes be materiall; but the soule of man is a substance immate­riall; for if it were not im­materiall, how could it cō ­prehend things that are im­materiall? seeing Modus o­perandi sequitur modum Essendi; Every thing ope­rates according to its Es­sence; but the soule of man cōprehends things imma­teriall, [Page]Angels and Spirits, Formes and Universals: and could it doe this, if it were not that? could it apprehēd things immateriall, if it self were not immateriall? A stream can never naturally rise higher than its Spring; lower it may fall, & levell it may runne, but higher it cannot rise; so if the soule were materiall, it could never rise to apprehend things immateriall, which [Page]are higher than it selfe; but being immateriall, it may apprehend things ma­teriall, which are lower than it self; and things also immateriall, which are but levell with it selfe; and then, if it be immateriall, it is also incorruptible: For all corruption is from matter; where no matter is, there can be no corrup­tion; and if incorruptible, then also immortall; for [Page]all Mortality is from cor­ruption; where no cor­ruption is, there can be no mortality; and so of these linkes I may say, is made up the chaine of the soules immortality: It is not drawne from the power of the matter; and there­fore is immateriall; and therefore is incorruptible; and therefore is immor­tall.

But if the soule be not [Page] Ex Traduce from the Pa­rents; why is it said in Genesis, that sixty six soules went down with Jacob into Aegypt, which came all out of his loynes? for what is it to come out of his loines but to be Ex Traduce? Is it not, that they are called soules, because they were persons then living, when they went downe into Ae­gypt? Or is it, that they are called soules, à Notiori [Page]parte, not à meliori; from [...]he sensitive and vegetative parts, which are visible, and, in a kinde, common to man with Beasts; and ther­fore in a kind also, trans­mitted from the Parents; but the intellectuall part, which onely is the soule that properly is immortal, was never in the loynes of Jacob; and therefore issued not to his issue frō thence; nor is Ex Traduce from the Parents.

But how then comes o [...] riginall sinne to be in the soule, if it be not transmit­ted from the Parents? and how is it transmitted, if the soule be not Ex Tradu­ce? O my Soule, is not this the doubt, that gra­velled the great Saint Au­stin, a knot that hath busi­ed the most learned wits to untye, and yet perhaps is not so untyed, but that it remaines intangled still? [Page]at least, the solution to or­dinary capacities not made so plaine, but that there are seeming difficulties still in it? For is it enough to say, that Adams sinne was not onely personall, but ex­tends to all mankinde? Or to say, that he sinned not as a private person, but as one that obliged his whole Posterity? For doth it not follow by this, that o­riginall sinne should be by [Page]imputation rather than by inherencie? when yet the saying of David, I was co [...] ­ceived in sinne, pretends to more then imputation? And if it be inherent, then must it bee transmitted from the Parents; and if transmitted from them, then must the soule also be Ex Traduce; and so, this seemes not to cleare the doubt, but leaves us in the bryers with S. Austin still.

Is it then, that as Saint James saith, He that brea­keth one Commandement, is guilty of the breach of all: so if some part of the soule be tainted with sinne, it sets a taint upō the whole? And is it not, that so much of the soule, as is common to man with Beasts, which are the sensitive and vege­tative, may well enough be said to be Ex Traduce from the Parents; and [Page]with them the concupisci­ble part, which is the pro­per seate and origin of sin? and they being originally tainted with sinne, as be­ing transmitted from the Parents, set a taint also upon the intellectuall part, by the union with them; and yet, no consequence, that this, as they, should be Ex Traduce from the Parents. What though the soule were breathed [Page]by God, entire at first into the body: Is it necessary it should be so continued, as it was at first given? Why more, then that the body was made by God, all at once at first; and yet now by generation, is con­tinued and made up by parts? For who knowes not the order of Nature in forming the parts of the Body in the Mothers wombe? First, the heart [Page]is formed and lives; an [...] this is yet but the vegeta­tive part of the soule: the [...] (after the forming of some Ministeriall parts) the Braine; and this is yet bu [...] the sensitive part of the soule; and thus farre, Ex Traduce from the Parents may not unprobably bee allowed: but the Ratio­nall part is behind still, as having no part of the bo­dy for the Fountaine of [Page]her operation. This there­fore remaines to be infused by God, and is perhaps one of the workes which Christ meant, when hee said, Pater meus usque nunc operatur; and differs from the first worke but onely in this, that where hee then breathed the whole soule into the Body at once, hee now leaves to Nature the two inferiour parts, and reserves to himselfe onely [Page]the consummating part, which is the Rationall.

But would it not follow by this, there should bee two soules in man; one generated by the Parents, another immitted into the Body by God? Indeede no; for they make all but one soule, onely augmen­ted by a Faculty; or rather not a Faculty, but the true substance which makes it properly to bee a soule: [Page]For where onely the vege­tative is, as in Trees; or only the vegetative & sen­sitive, as in beasts, though they be commonly called soules; yet, truly conside­red, they are but Faculties of life, drawne E [...]potentia materiae, from the power of the matter, of which the creatures are made, and are but as degrees and stages to the Rationall; this only that, which consummates [Page]and perfits it to be a soule and is so a part of the soule that it makes the whol [...] soule indivisible into parts and as comming immedi­ately from God himselfe [...] can never be dissolved, but by God himselfe; and is therefore by his Decree, immortall; which the ve­getative & sensitive could never be, if the Rationall did not take them into her society, or rather joyne [Page]them as unisons in Musick [...]nd make them one with [...]er owne being. That which is a Roofe to a low­ [...]r roome, is but a Floore [...]o a higher; and so the [...]egetative which was a [...]oule in Plants; is but a Faculty to the sensitive in Beasts; and the sensitive, which was a soul in Beasts, [...]s but a Faculty to the Ra­tionall in man; for the Ra­tionall is the supreme [Page]Roofe that perfits it to be a soule, and makes it fixt; and therefore immortall. But as the Rationall makes the sensitive immortall in one kinde; so the sensitive makes the Rationall mor­tall in another; not in du­ration, but in corruption▪ as tainting it with that fin which brought the sen­tence of Morte morieris up­on Adam, and justly in A­dam upon all his posterity [Page]But whether the corrupti­on of the sensitive, before the Rationall come to it, which, according to the best Writers, is not till the fourth month after con­ceptiō, make the Embryon, dying within that space, obnoxious to originall sin or no, is a depth that ex­ceeds the line of my know­ledge; and perhaps of any mans else, without Divine Revelation: For though [Page]the soule be not actually perfitted, till that time; yet it is actually prepared, and hath an actuall Praevi­am pravam dispositionem in it before that time; and who can tell, whether this may not serve, and be suf­ficient to make obnoxious? For why else should Da­vid say, I was conceived in sinne, when the Rationall is not infused, till after the conception?

Or is it not, that to say, The soule is Ex Traduce from the Parents, and the soule is not Ex Traduce from the Parents, are both true in the Disjun­ctive, because the Rationall is not, the sensitive is; but that the whole Soule is guilty of originall sin; not onely when borne, but when first conceived, uni­versally may passe without disjunctive. Or is it not, [Page]that when God at first created Adam, it is said, Male and female created hee them; and therfore, though the soule be Ex Traduce from the Parents; yet till the Embryon be so farre growne, that it may bee said to be Male or Female; which is not, till the parts be all formed, and that it hath its perfit shape (which is not till a certaine time after the conception; but [Page]that certaine time, uncer­taine how long) it cannot be justly thought to bee obnoxious to originall sin, because not be murder in any that shall destroy it. And this may appeare by the Law which Moses sets downe, Exod. 21. If one strike a woman, that her fruit go from her; which in some Copies is thus exprest, that her fruit goe from her, not perfitly shaped, the punish­ment [Page]shall be the lighter but if perfitly shaped, th [...] punishment shall be death And as long as it is in state not to make it murder i [...] any that shall destroy it so long, neither can it be [...] in state, to be obnoxious to originall sinne. Or may it not perhaps be true, tha [...] the whole soule, with all its Faculties, is Ex Traduc [...] from the Parents; as hath been held by many? and [Page]so indeed it will be plaine, how originall sinne is pro­pagated: But then, it will not be so plaine, how the soule shall be immortall; For if it bee Ex Traduce from the Parents, it must be drawne E potentia mate­riae, from the power of the matter; and if drawn from the power of the matter, then must it be materiall, as the soule of a Beast is; and if materiall, then also [Page]corruptible; and if corrup­tible, then also morta [...] Indeed no; for though [...] be drawne E potentia mate­riae, from the power of th [...] matter; yet not from th [...] power of the matter, sim­ply; but E potentia mate­riae inspiratae à Deo, from the power of the matte [...] inspired by God; as i [...] was at first in Adam, and as in Beasts, it never was; and though the being [Page]drawne from the power of [...]e matter, would make it [...]e mortall; yet Inspiratio [...]ei, the being inspired by God, makes it be, as him­selfe is, immortall. When God at the Creation brea­ [...]ed the soule into the bo­ [...]y of Adam, there is [...]othing spoken of the [...]oule of Eve, because shee was taken out of Adams [...]ide; and if it served her [...]or a soule, that she was [Page]made of a part of Adam body; why not as well also for all other Descen­dents from Adam, Et natis natorum & qui nascentur ab [...] illis? seeing as the soule was then Tota in toto, & tota in qualibet parte, all in the whole, and all in every part of Adams body; so it is still in every one of ours.

Or lastly, if this also be refused; Is it not then, that [Page]we are all borne of that [...]cursed seed, upon which [...]e sentence of Morte mo­ [...]eris, was, for the sinne of [...]isobedience, justly pro­ [...]ounced; and though the [...]oule be not Ex Traduce [...]om the parents; yet when [...] once joynes with this [...]ccursed seed, and is made [...]ne with it; it justly be­ [...]omes both guilty of the [...]inne and subject to the [...]urse; and shall so conti­nue, [Page]untill the seede of the woman take both the guilt of the sinne, and the curse of the Law upon himselfe, to free us from both; and now if you will say, It is hard measure in God, to lay the penalty of one mans offence, upon all his posterity; you must with­all say, it is great mercy in God, to impute the merit of one mans righteous­nesse, to all his followers; [Page]that as the most you can say in that case, is that God is a just Judge; so the least you can say in this case, is, that he is a Mercifull Re­deemer, and now and e­ver, a Faithfull Crea­tour.

If the soule did die with the body, why should it not as well be sicke with the body, and grow old with the body? But this is found by daily experi­ence, [Page]that in the sicknesse of the body, the soule is commonly best in health; and in the age of the body, the soule is yet yong still, or rather hath the greatest vigour in these two sea­sons; the sensitive part in­deed, because it useth bo­dily Organs, must needes decay with their decaying; but the intellectuall part which neither useth any, nor hath use of any, con­tinues [Page]to be it selfe still, what ever they be; cor­rupted perhaps in her quality, but not made cor­ruptible in her substance; and even when it is at the very point of disbanding and leaving the body, yet then she exerciseth the o­peration of her Faculty, in as great vigour as ever, un­derstands as much, knowes as much, apprehends as much as at any time be­fore: [Page]And could it doe so, if it depended upon the body, which is then all out of frame and in con­fusion? It is indeed plain­ly to be seene, that while the vegetative Facultie is in the greatest vigour, all that while wee use the sensitive but little, the Ra­tionall not at all, as is seen in Infants and little Chil­dren; and while the sensi­tive Faculty is in the grea­test [Page]vigour, all that while we use the Rationall but little, which makes youth commonly so intemperate as it is; but when the sen­sitive and vegetative Fa­culties grow to decay, as in old age they doe, then comes the Rationall to be in greatest force; which makes old men common­ly to be of soundest judge­ments; and therefore see­ing the Rationall Faculty [Page]decayes not with the bo­dy, as the other doe; nei­ther is it possible it should be extinct with the Body, as the other are.

If the soule perish toge­ther with the body, then it perisheth before the body; for the body reteines its proportion and shape, at least for some time, after the soul hath left it; but the foule, if it perish then, re­teines nothing at all of all [Page]her Faculties, they are all extinct and gone; and so by this reckoning, the bo­dy should be a longer la­ster than the soule; which though it be true in Beasts, whose soule is perhaps nothing but the life; yet it is false in man, whose soule is a substance, sub­fisting by it selfe, and sepa­rable from the body.

But though by these words of Salomon, Who [Page]knoweth the Soule of a man that goeth downward, or the soule of a man that goeth up­ward; It may be gathered there is Aliquid impercep­tibile in the soule of man, something so obscure and hidden, that makes it im­possible to be thorowly understood; and there­fore no demonstrative Ar­guments can bee drawne from thence, to make a pe­remptory conclusion of [Page]its immortality; yet there are Arguments enow, some drawne from the nature of the soule it selfe, and some from for­raigne circumstances, that evidently evince it, against all opposition, to bee im­mortall: For the soule of man can apprehend im­mortality, which Beasts cannot; and shall it not bee capable of immortality, though Beasts are not? [Page]And more then this, the soule of man can discharge the Function of immorta­lity, which is to make of all times, one; reducing the time past, and that which is to come, into the present; and is it possible it should doe the worke of immortality, and not bee immortall? If the soule of man bee not immortall, then neither are the An­gels immortall; for they [Page]are all made of the same immateriall mettall; which if it be durable in the one, why not as well durable in the other? must not those creatures be needes of the same nature and condition, which do all alike the same actions, insist all alike up­on the same object, have all alike the same Summum bonum; but all these are common alike to men and Angels; to both which [Page]the Summum Bonum is to enjoy Gods Presence; the chiefe Object, is the blessed Face of God; the Finall actions, are to glo­rifie God; if then Immor­tality be granted to the Nature of Angels; how can it be denyed to the Soule of man? The Soule of man can apprehend God, who onely is immor­all; and can that be mor­tall, [Page]which apprehends him that is immortall? and more then this, the soule of man is the onely Crea­ture in this inferiour world, that can praise God; and seeing Gods praise shall never cease; can that cease which is to praise him? And so it is for the glory of God, that the soule be immortall. Hath not God made the Heavens and the [Page]Earth for the use of man, therein to glorifie him? and shall he use them no longer than this life? and longer he cannot use them if the soule be mortall: and so it is for the glory of God still, that the soule be immortall. If the soule be not immortall; when is it, that God punisheth the wicked, and rewar­deth the godly? seeing, [Page]not in this life, if not in a­nother? and not in ano­ther, if the soule be mor­tall? and so it is for the Justice of God, that the soule be immortall. If the soule bee not immortall; what good is it, that In memoria aeterna erit justus, the Righteous shall be had in everlasting remem­brance; of which hee can neither be sensible nor in­telligent? [Page]and so it is fo [...] the Justice of God stil, that the soule bee immortall. If the soule be not immor­tall, how shall the places of the Angels that fell, be filled up againe? Or shall they stand empty for ever, as though God had not power to fill them up? and so it is for the Power of God, that the soule bee immortall. If the Soule [Page]be not immortall; how is God, the God of Abra­ham, the God of Isaack, and the God of Jacob? for he is not the God of the dead, but of the li­ving; and living they could not be, if the Soule were mortall; and so it is for the Power of God still, that the soule be immor­tall? And now, my soule, wilt thou rather detract [Page]from Gods Glory, from his Justice, from his Po­wer, than believe and ac­knowledge, that the soule is immortall? Shall Hea­then men, who had scarce any hope of good after this life? Shall a Hea­then Poet say, Et cum fri­gida mors Anima seduxerit artus; making death not a destruction of the soule, but onely a separation of it [Page]from the body; and shall we whose chiefe blessed­nesse consists in the expe­ctation of our soules bles­sednes after this life, make a doubt, whether the soule of man be immortall, or no? Are there not mani­fest Arguments to evince it; and such as are obvi­ous to sense, both in the dead, and in the living? For, is it nothing, that in [Page]all ages there have beene apparitions of man depar­ted; whereof, though some perhaps be Fables, and some delusions; yet many, no doubt, are true Relations, and have beene Reall Representations; which could be none, if the soule were mortall. And if it be doubted, whe­ther any such apparitions have been, or no; have we [Page]not the learned Melan­cthon, a reverend Writer of late time, affirming him­selfe to have beene an eye­witnesse? Have wee not the learned Ludovicus Vi­ves, affirming many of his acquaintance, men worthy of credit, to have seene and spoken with them, and heard many things related by them, a­bove the pitch of Nature? [Page]that nothing is more cer­taine than such appariti­ons, which could be none, if the soule were mortall. What though it were not the true Samuel that ap­peared to Saul, but a delu­sion of Satan; yet was there no ground for his using such delusion, which could be none, if the soule were mortall. Is it no­thing, that the Devill of­tentimes [Page]makes Pacts and bargaines with wicked men, to doe great matters for them in this present life, upon a hope and de­sire of their destruction in the next? which could be none if the soule were mortall: and if any doubt of such Pacts with the Devill, have we not Confi­tentes reos, daily examples of Delinquents them­selves, [Page]averring it at their deaths, no time to dissem­ble? that nothing is more certaine, then that such Pacts are made; which could be none, if the soule were mortall. Is it no­thing, that the consciences of all men, whether good or bad, give evident testi­mony of this truth, of the soules immortality? For why else should good men [Page]dye so patiently, indeed so joyfully, if they had not a hope of a better life after this? which could bee none if the soule were mortall. Or why should wicked men dye so unwil­lingly, indeed so feareful­ly, if their conscience did not give them, there would be sense of paine remaining after death; which could be none, if [Page]the soule were mortal Have not all wise men, a the world over, affirme and beleeved the soule o [...] man to be immortall; one­ly some few fooles wh [...] have said in their hearts there is no God; hav [...] said also with thei [...] mouthes, The soule i [...] mortall: and shall we ra­ther joyne in assent wit [...] these few fooles, tha [...] [Page]with those many wise men? No, my soule, let Epicureans, and Saddu­cees, and Atheists doubt their pleasures, till their doubt be resolved by the feeling Argument of eter­nall paines; but let this be thy Pillar, or rather thy Murus Aheneus; that after this life, there will be reward for the God­ly, and punishment for [Page]the wicked; that In me­moria aeterna erit justus; the Righteous shall bee had in Everlasting remem­brance; that the number of Angels that fell from Heaven, shall be filled up with Saints from the Earth; and especially, that God is the God of Abraham, the God of I­saack, and the God of Ja­cob; and then I doubt not [Page]thou wilt be satisfied of this doubt; and not on­ [...]y of thine owne, but of [...]hy bodies immortality; that so thou maist por [...]onely immortally be Spi­ritus, but immortally be Anima; for though thou wilt properly bee but Spi­ritus, till the body rise a­gaine; yet after the Re­ [...]urrection, thou wilt pro­ [...]erly be Anima againe, [Page]and have all thy Faculties, not onely in Habit, but in Operation, and Animate the Body in a greater per­fection than ever before; for the body will then have greater endowments of thy Facultie [...] thou art properly [...] by a more vigorous vegetati­on, and perspicacity of sense, and greater endow­ments also of thy Facul­ties, [Page]as thou art properly Spiritus, by celerity of mo­tion, and by subtilty of dimension; by which per­haps it was that Christ af­ter his Resurrection, came in amongst his Apostles when the doores were shut; for so it was fit for a body being then spiri­tuall. Now indeede, Cor­pus aggravat Animam, the body is a burthen to the [Page]soule; but as much as the body aggravates the soule now, and makes her participate of its infirmi­ties, so much and more will the scale then allevi­ate the body, and make it participate of her perfe­ctions.

And who now is so stu­pid, that findes not a sweet showre of perswasion to fall upon him from this [Page]cloud of Reasons? where­of, though every drop by it selfe may seeme to wet but little, yet all together make a showre able to wet to the roote; but if any mans temper be so hard, that no showre will molli­fie it; if any man be so unreasonable, that no rea­son will satisfie him; yet there is hope, that Faith will; for Faith raines [Page]downe a stronger showre of perswasion than Rea­son can; and this beliefe of the soules Immortality, is the mayne Root, up­on which all Faith is grounded; For if the soule bee not believed to bee Immortall; where is the assurance of for­givenesse of sinnes? where the hope of Resurrection from the Dead? where, the [Page]expectation of life ever­lasting? And if any man still be possest with a stu­pidity of this doubt, that, neither Reason can per­swade him, as a man; nor Faith over-rule him, as a Christian, I must then leave him, to feede upon grasse with the Beast of the Field, like Nabuchadonozer, untill like Nabuchodonozer he reco­ver [Page]his senses; and recant his Errour; and then hee will bee able and shall have leave, to make a be­nefit, and to take the be­nefit of this cloud of Rea­sons.

And now, my soule, thou art sure of immorta­lity, a Fee Simple, that no time can weare out, no forfeiture extinguish: but alas! what good is it to [Page]have Immortality, if it be not accompanied with Beatitude? and accom­panied with Beatitude it will never bee, if God vouchsafe not his Beatifi­call Vision; and that Vi­sion hee will never vouch­safe thee, if thou bee not Mundo Corde, of a pure heart in his sight: For Be­ [...]ti mundo Corde, quoniam [...]psi videbunt Deum, Bles­sed [Page]are the pure in heart, for they shall see God: O therefore, my soule, en­devour so to serve God, with a pure heart in this mortall life, that wh [...] thou commest to thy true Immortality in the next thou mayst be admitted to see that Beatificall Vision; [...]nd mayst be immortall in [...]joying of Happinesse and not in feeling of tor­ments; [Page]thy Joy may bee [...]mmortall, and not thy Misery. And let this bee [...]y Pillar upon which to [...]xe thy Thoughts.