The immortality of the soul asserted, and practically improved shewing by Scripture, reason, and the testimony of the ancient philosophers, that the soul of man is capable of subsisting and acting in a state of separation from the body, and how much it concerns us all to prepare for that state : with some reflections on a pretended refutation of Mr. Bently's sermon / by Timothy Manlove.

To the Candid and Impartial READER.

§ I. IT seems an Argument (equally convictive and deplorable) of the monstrous degeneracy of the Spirit of Man, that it should doubt its own Spiritual Nature! and be in sus∣pence unto which Class of Beings to an∣numerate it self! Whether it be more a-kin to Mind, or Dust; and whether, as the latter, it should count it self more ally'd to this World, which it is but to pass through; or the other, where it is to design for it self an everlasting abode? that it should suspect its Nature to be less similar to the Inhabitants of Heaven, than to Particles of Earth? Or that it should any-where be found debased to so low a pitch, as to think it self more fit to be sorted with Clods here below, than with Angels above!

§ II. We are indeed carefully to di∣stinguish, in the consideration we ought to have of our selves, between what we are in natural, and what in moral re∣spects. We cannot upon the latter ac∣count think too meanly of our selves, as having sinned, and fallen short of the glory of God. But upon the former account we cannot judge of our selves more meanly than our proper rank in the Creation allows, without reflecting injuri∣ously upon our Maker. Here a mean Self-despiciency, is most ingenerous and un∣grateful. And when, upon this natural account, we are God's Off spring, and in stiling himself the God of the spirits of all flesh, and the Father of spirits, he intimates our near alliance to himself, and calls us his Sons, we call our selves Sons of the Earth, we cannot here∣in vilify our selves, without reproach∣ing him. And in this respect it might amaze one, to think it should be needful to write a Book, to prove that a piece of Clay cannot reason! deliberate! lay De∣signs! form Thoughts! deduce one Thought from another! raise Thoughts

far above the whole Sphere of Material Beings! even so high as to reach unto the Supream being it self: Or that it should be requisite to confute a Book that, if it have any meaning at all, must be un∣derstood to mean as absurd a Paradox as this! Inasmuch as no mortal man can prove that a Clod of Clay is not resolvi∣ble into as fine Particles, as any the finest Matter whatsoever.

But since such an Antidote was become necessary against so stupifying a Poyson, and that there is reason to think too many minds may be prepared to receive so poy∣sonous Sentiments as the Pamphlet here animadverted on, contains, by a stupidity in reading, equal to that wherewith it was writ; we congratulate the Age, that it hath produced the one so opportunely for the other.

But we cannot in the mean time but further pause, and bethink our selves; and with astonishment cry out,

§ III. Whither is Human Nature sunk and gone, that any persons can so solici∣tously brutify and degrade themselves, and

be as in pangs of travel, till they have ran∣ked themselves amongst those Creatures, which God himself hath set so much be∣low them, and so evidently hath formed to be subjected to their use and pleasure? 2 Pet 2.12. Souls so demonstrative of the Existence of a God, so expressive of his Eminencies, so receptive of his Fa∣vours, so apprehensive of his Works and Will, so useful and significant in his Crea∣tion, so fit to know, to govern and pos∣sess themselves, and to make such great and wonderful improvements of what oc∣curs in the whole frame and course of things: Yea, and so formed to, and ca∣pable and ambitious of Immortality, and so accommodated for it; Are these only or ultimately given to keep a little Flesh from stinking? to do some Artificial Feats and Tricks therein, and then to perish with it? These men are great strangers to themselves, and inobservant of their own Faculties and Capacities; and mind not the provisions which the great Original of all things hath produc'd abundantly, and suited to every Faculty, Sense and Member belonging to them.

§ IV. Essences lie deeper than their Principles; and Principles deeper than their Actions or Effects: And every man is nearer to himself, than any other Beings are, or can be to him, save his God: And he that reads concerning Hu∣man Souls, and minds not the powers and actings of his own Soul, cannot but be a stranger to himself, and the more fit to be impos'd upon both by himself, and by others. He that forgets, and doth not mind and heed himself, whilst he consults his Books, can never be such a Proficient in Self knowledge, as otherwise he might be. It cannot be denied, but that the Inor∣dinacies and Immoralities of men profes∣sing Godliness, and zealous in Polemical defending the Soul's Immortality, have ministred greatly to the propagation of this dangerous Error. That the Soul of man is mortal. And when men are sunk in guilt, and find their own Convictions troublesome to themselves; to make themselves more easy in their course of Soul-neglect, they judge themselves the more concern'd to baffle their belief of the

Existence of God, of the Extent and Ex∣ercise of his Providence, of the Immorta∣lity of the Soul, and of Eternal Judgment. And when they have extirpated this Per∣suasion, they can more easily contrive Prin∣ciples, and order Practices, to serve their own particular purposes and turns. But things are not always what, and as men think they are, or would have them be.

§ V. It is true, some of the Patrons and Promoters of this Fundamental Error, are Men of admirable Parts and Learning, and fit to make considerable Figures, and to do great service to the Publick, and eminently to serve their Generations in Consistories, Courts, Camps, Navies, or in other Stations, through their Sagacity, Courage, Gene∣rousness, and all the obliging Civilities of Conversation, which the advantages of their Education might dispose them unto. But he that can believe he hath no God to adore and please, no Soul to save or lose, no final Reckoning to make to a Supream Judge; and so no E∣ternal Retribution to expect; can have no

reverence to his Conscience, no great and noble end to influence and beautify his Actions, nor indeed any thing fully fit and cogent to secure him against the most accommodate and strong Tempta∣tions, in the severities and briskness of their assaults upon him. His Interest, Honour, or Humour, and his adventi∣tious helps from men, are now his strongest holds; but when these things are likely to be ravish••d from him, ei∣ther his heart must sink, and break, or he will violate all the Rules of Honesty and Order, to preserve himself; and ra∣ther sacrifice the Publick Interest to his own Concerns, than act like a tho∣rough Votary to the Common Interest of Mankind. And if that Maxim govern him, Dulce & decorum pro patriâ mo∣ri, aut agere; yet is it his ambition of being famed in History, which mainly prompts him to be so heroick: So that in all, it is but his own ambitious and as∣piring Self which is his ultimate end; and all that lies betwixt him and this End, hath but an inferior and subordi∣nate contribution thereunto. And hence

the Honour, Safety, and Felicity of his King and Country are only valued by him (even as all Creatures service∣able to him are) merely for his own sake. So good Security and Service have Kings and Governments from him. And let but this selfishness be every∣where, and every way, the Regent Prin∣ciple, abstractedly from all sense of, and references to Soul-good hereafter; and then he that hath the sharpest Eye, the greatest Reach, and the longest Sword, will have the most undoubted right to all that he can get and keep, though vi & armis. And when another shall outwit, or conquer him, and call him to an ac∣count for all, what is the rule and spi∣rit of this Process, but Selfishness en∣gaged to satiate Revengeful Thirst?

§ VI. But what is it that induces Persons to believe that Souls are mate∣rial and mortal, and so to perish physi∣cally with their Bodies? is it because there is no God? or that God is not able, or not willing to create such Be∣ings? is it that either the production of

such Beings implies a contradiction, or that God judges it unworthy of, and much below himself, to make; and un∣easy and dishonourable to himself to mind them? or to perpetuate their Be∣ings to their Eternal Happiness or Mi∣sery, as they behave themselves, whilst in this World and Body? Or do they think (à posteriori) that there want Evidences of their Immortality? or that the present frame, and state, and course of things and Providence, insinuates the contrary? or that God is too good to eventuate the Eternal Misery of any Being?

As to the Existence of a God.

• (1.) If ever there was absolutely no∣thing, then there never could be any thing existent: For how could some∣thing be produc'd from nothing? What? an Effect without an Action! or an Action without an Agent or Efficient?
• (2.) The Eternity of Life, and Light, and All-sufficiency, is demonstrably more credible than the Eternity of meer Bo∣dy or Matter: For Matter in it self is

• universally passive and impressive from another Nature, and all its Principles and Motions must be deriv'd from ano∣ther, and an higher Nature. And sure∣ly that Essence must be very fine and excellent indeed, which can comprehend and penetrate, and so variously and har∣moniously imprinciple and actuate so vast a Fahrick as the material Ʋniverse. He that could so digest it into such an excellent and establish'd Order as we find it is, must needs be Great, Wise, Good himself, and infinitely so.
• (3.) But supposing there be an In∣visible, Infinite Spirit; what greater, more genuine, and apt Evidences, is his Existence capable of, than what conti∣nually face us? Rom 1.20. Can Taste be prov'd to the Eye; or Sounds to the Palate; or Colours and Light to the Ear? All Faculties and Senses have their proper Objects, and these Objects have their peculiar Evidences to their own Nature, Ʋse and Ends, as they re∣spect their different Faculties and Senses. Things Visible are best known by being seen; things Audible, by being heard.

• Blind men will know Light much better, if ever their Eyes shall be open'd, by one glance thereat, than by all the most ac∣curate Discourses upon Light, which be∣fore were, or could be read to them; and yet before they saw, they apprehended there were such things as Light and Vi∣sion, but not so satisfyingly as by their own actual seeing of it. Now if seeing the vast visible bulk and compass of the Ʋniverse, the evidently wise Contri∣vance of it, with all the accurate depen∣dencies and subserviencies of all the parts thereof, as to their mutual use∣fulness each to other, and all its furni∣ture to maintain, assist, and please all its Inhabitants suit ably to their different Capacities, Stations, and Concerns, be not sufficient to prove Infinite Power, Wisdom, and Goodness in existence to the thinking mind, what can!

As to God's Ability and Willingness to produce such Beings as Immortal Souls;

• (1.) There is no contradiction in the terms or thing; let them demonstrate who assert the contrary, if they can.
• (2.) Souls are produced by God's Creating Power, and breathed into Hu∣mane Flesh: And their constituent Fa∣culties, their vast Capacities, their no∣ble Functions, and vivid Operations, the vast Provisions which God hath made for their Entertainment, Employment, and Improvement; (such as the Myste∣ries and Treasures of Nature; the Ex∣ercise and Issues of Ʋniversal and Par∣ticular Providence; the Openings and Advantages of a Gospel-day; the even sensible Influences, Impressions, and Effects of Providence and Grace upon the Spirits of Men) the Souls apparent Jurisdiction and Dominion over it self, (yet under Law to God and Christ, whose dealings with it would yet admit of lar∣ger Thoughts, did not the Impatient Press forbid them) and its Ability to make all Tributary to its own advan∣tage, as to Self-conduct, Government, and Possession, and to reflect upon, dis∣cern, approve, or to censure its own

• Actions; yea, and to look beyond what Time and meer Matter can amount unto. All these (and much more) make it evi∣dent, both what Souls are, and will hereafter be consigned to.

As to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or God-becom∣ingness in the Case: Why should it be thought unworthy of him, seeing it is done so evidently by him, who work∣eth all things after the counsels of his Will? Eph. 1.11. Is it so unbecoming God to create Spirits in his own Image, to impress the Signatures of his own Name upon them; to put them into a State of Trial, therein to govern them suitably to their Frame and State, and so to suit their everlasting State to their present Choice, Tempers, and Carriages, and from amongst the Sons of Men to chuse and cultivate a Seed for Heaven, and there to take Eternal Pleasure in all the Accuracies of their compleated Be∣ings, their orderly Behaviour and infi∣nite Satisfactions in himself; and in the Triumphs of his Grace and Son over all the baffled Powers of Darkness? What

Attribute can these things disgracefully affect?

But how much more than all this, and incomparably better laid together, and more nervosely argued, and more Pleas to the contrary impleaded with far great∣er strength, will the Impartial (tho' Critical) Reader find in the ensuing Treatise? To the Ingenious and Learn∣ed Author whereof we think the World greatly obliged, and do offer our hearty Thanks to him, whom (with his Labours, and the diligent Reader) we commend to the special Grace and Providence of God in Christ.

John Howe, Matth. Sylvester.

October 14. 1696.