SOLOMON was a great Searcher after Knowledge , a Power or Faculty in Man , capable of being imployed about all Created Beings and Things , and of making Enquiries into their Natures and Actions : and the Qualities , Modes , and Orders of them . Eccles. 7.25 . He says , That he applied his heart to know , and to search and to seek out Wisdom , and the Reason of Things ; and there is everlasting Imployment for all People in this Design : Chap. 8.17 . For Man cannot find out the Work that is done under the Sun , and though a Wise Man intend to make the Search , yet shall he not be able to find it . But men are not to be thereby totally discouraged from making Enquiries into the Works and Natures , amongst which they converse : for he tells us , Prov. 2. That men ought to seek Knowledge as Silver , and search for her as for hid Treasures , and that shall lead thee to understand the Fear of the Lord ; and to find the Knowledge of God : viz. As that is discovered in the Greatness , Exactness Order and Variety of his Works : And though a General Search into Nature , and an Enquiry into Omne Scibile , be a task over large for any Humane Nature , perhaps a Single Search , stinted to a particular Subject ( however sublime the same may be ) will not be taken for a hopeless , or impossible Project : But that by Divine Assistance ( without which nothing comes to pass ) there may be something found out concerning our present Subject , which may open more fully , or more clearly , the Genuine Nature of its Being and Working amongst us , and help to clear up Doubts thereupon depending ; by propounding them in the World , and giving occasions to Men ( who are able , or think they are so ) for the clearing and maintaining of that which ( concerning the same ) appears to their Judgments , most reasonable , and most true .

In all Material Searches , there seem to be three Degrees of Application requisite : First , That it be diligent , whence the Woman in who lost one of her ten pieces , lighted up a candle , swept the house , and searched diligently , and she found and rejoyced accordingly . Seondly , The Search must be with a great desire to find ; Luke 22.15 . Our Lord says , With desire , I have desired to eat this Passover with you . He grealy desired , and obtained it ; and so did the Prodigal Son return to his Father with unexpected Success . Thirdly , The Search ought to be importunate and solicitous ; the Syrophenician Woman searched eagerly , and found our Lord , and prevailed , by crying after him , and pleading to him : so did the importunate Widow upon an unjust Judge , who neither feared God nor regarded Man : We would not have it seem strange , if our Search have a participation with all these Qualifications , although the over diligence may prove tedious , the over great desire to find be offensive , and the importunate pressure somewhat unmannerly and injurious ; and it seems most of these inconveniencies , or even all of them , are incident to such Enquiries ; and they cannot likely be prosecuted without them , to any great degree of Satisfaction .

And as in the Search , so in the Subject of it , there are three special Requisites ; First , That certainly there be the thing in Rerum Natura ; or else it can never be found : but there never was doubt concerning the Being of a Soul in Man : therefore we may be certain that such a Soul there is , and then our Labour in the Search after it , is not likely to be in vain . Secondly , The Subject of our Inquiry ought to be of such worth and value , as the finding it may be a convenient satisfaction and recompence for all the Study , Time , and other Expences and Troubles , which may likely be undergone in the Prosecution of a difficult Search ; and made more so , by a complication with Worldly Interests , and the power and prejudices of former and radicated Opinions thereupon . Thirdly , That the Subject of our Search be placed at such a convenient distance , as we may not have cause to demand , Who shall bring it to us from Heaven or Hell , or from beyond the Sea ? But our Subject is near us , in our Mouth and in our Heart , in our Hand , and in our Head .

Having in mind , revolvendo , some Thoughts concerning the State of Souls , as arrived to Davids Period of Mans Age , or very near it , there happened to come to hand , a Book entituled Richard Baxter's Dying Thoughts , a second Edition in 8vo . printed Lond. 1688. There , in his Contents , the very first line , he resolves , That Souls departed , go immediately to Christ ; then the necessity of believing this . It seemed an over great morsel to swallow all this together , totidem verbis , without such a rumination as might comminute and separate every part of it from the other ; that being so used , it might be made of easier concoction and of sounder nourishment . I found the Author speaking himself of 67 years of Age at the writing it ; and that for the space of above 43 years , he had been a Practical Minister of the Gospel , much followed and applauded , though he says it , who perhaps should not ; then in the very first page of his Book , he stumbles upon a block , which Solomon had long since cast in the way to his Tenet : Eccles. 3.19 . he desires Gods manifestation to Men , that they may see that they themselves are Beasts ; that things fall out alike to Men and Bests ; as the one dies , so dies the other ; yea , they have all one breath , all go to one place ; all are of the Dust , and all turn to Dust again : Who knoweth the Spirit of a Man that goeth upward , and the Spirit of a Beast that goeth downward to the Earth ? Our Author is too deliver and active , to stumble at this Block , but passeth as lightly over it as if were but a Straw , by saying , that Solomon here speaks only of the Time and Things of this World . There are no words in the Text that mention , or that ( it seems ) do intend the Authors Sense ; for the Text mentions the Spirits departed , both of the one and of the other , with a Query upon the places to which they go , and that cannot pass for a matter of this Life only : this Text therefore stands still in his way , as much as at first it did , and as if he had said nothing against it ; because his allegation upon it may not pass for true , but for an Answer feigned out of his own Brain , and with some impeachment to the credit of his Word , for the future .

Pag. 2. The Author tells us , If our immediate going to Christ , upon out Deaths , be not soundly ( seems fully ) believed , a Man must Live besides , or below the end of Life , and must have a false end ; and yet says , he knows it may be objected , That if I make it my end to please God , to Love , Serve , Worship , and Obey him , and to do all the good I can for my Neighbour ; and that I trust God with my Soul , and future Estate , as a faithful Creator , who will not suffer his faithful Servants to go unrewarded , and therefore hath promised the Resurrection , inserted into all our Creeds : Now though I be not certain of my immediate departing to Christ , at my dissolution ; yet I have an end intended , which will make me Godly , Charitable , Just and Happy , so far as I am made for Happiness : supposing that to please God is the right end of all . To this he replies , We must desire to please God better then we can do in this Life . This I do not grant , for neither Nature , nor Scripture do teach , or require such desires . Secondly , He says , It s own Felicity is so necessary to the Soul of Man , as a desire to please God cannot stand without it . This is denied ; but yet we do believe God to be a beatifying Rewarder of them who diligently seek him , yet not of Debt , but of Grace ; and so the Articles of the Resurrection do prove : being assurances of future rewards and punishments . Pag. 4. He says , If a man have not his aim level'd at the reward , he can have no certain end of his endeavour ; as if a design and intention to please God , and serve to his Glory , were to little or no purpose , without a profitable consequent reward , Pag. 5. He says , Men use not to serve God for nought , and specially not to their loss , and yet , I say , it is the duty of all Creatures so to do ; to please God , and serve to his Glory , without other reward or intention to obtain it ; and yet the Resurrection is for reward and punishment : and they are Lawful , but neither the only , nor the principal Considerations of Mans obedience to God : And says , If sin overspread the World , notwithstanding the hopes and fears of a Life to come ; what would it do if there were no such things in that case ? I say , Still it could but overspread the World , and yet I do agree , that hopes and fears are well grounded upon the Article of our Resurrection . Pag. 6. He says , No Blessing of God can be rightly esteemed and used , but by him who sees it leads to a better Life . I say , Divers Blessings may be rightly esteemed and used , without farther references , than the thankful receiving them as Gods Favours , beneficial to Men in this Life . He says , No wonder if Unbelievers be unthankful ; no nor that Believers are so too ; nor that he and his Proselites take every Blessing and prosperous Success here , for an assurance of Gods Love and Acceptance , and that their ways and doings are pleasing to him ; and an earnest penny of Eternal Glory , which they earnestly covet , and for which they slavishly serve , as their Teachers direct them : and without which hopes neither he , nor they , pretend to serve , or honour God , or to perform any other Duties of their Christian Religion : And he exclaims against the Miseries of this Life , not to be abidd'n , but for the hopes of a future Glorious Life ; not considering that this later Life was not revealed to the World 'till our Lord Discovered it , not 1700 Years ago ; and yet Men lived as happily in the World before that time , as they have done since ; and submitted to their several Conditions , and Circumstances , with as much quietness , and content of mind , as Christians do at this Day ; serving God under enjoyment and expectation of Temporal rewards , propounded by Moses , and many other Law-givers of the World : But he ( it seems ) found himself apt to murmur against God upon account of Cares , and Worldly Griefs , and the fears of Death , and future Events , but that was his infirmity at the best , and perhaps a perverse humour in him : for he might remember that Moses Laws revealed from Heaven , Propounded no Rewards beyond the Happiness of this World ; nor Punishments , but of the same nature ; and yet that People lived often very Happily under them , and might always have done so , by being Obedient to them . Pag. 7. But to his Proposal Concerning the Behaviour of his good Old Women ; I say the part which they Acted upon the Stage of this World was very convenient for their Circumstances , which require of them to take upon Trust , and the Credit of their Teachers , and other Informers , the Rules both of their Faith , and Manners ; ( and likely it is ) no more will be required of them at the Day of the Great Audit : But their constancy in their Opinions , and the sure expectation of Heaven and Happiness at their Deaths , Creates no manner of Assurance that they were in the Right , or were not deceived in their most assured expectations ; for Ages , and the present World abound with Evidences that false Tenets , and very Gross Errors are believed and maintained by misguided and deceived People , with as much assurance , and establish'd Confidence , as the very Truth it self can by any means be . Men , Women , and Children , have died bravely in maintenance of gross mistakes , and evident untruths : And few Turks are found at this Day , who will not rather part with Life , and all other Worldly Comforts , then renounce their Mahomet , and his Alchoran . Arrians were Anciently , and ( some of them ) in our times , so resolute in their Opinion , as to submit to Death rather than to recant it : Indian Idolaters daily offer their Lives in honour of their Idols , as the most assured means of obtaining a Blessed and Happy State immediately upon their Dissolution , with as little doubt as any of our Authors Old Women could possibly attain unto : Hence the Author may perswade himself , that seing the Old Womens Confidence is no certain Evidence , that they were not in an Error , and that their Ignorance was more excusable than his would be ; it becomes him better to enquire after the direct and attainable truth of things , and particularly concerning Souls , and whether they have a separate subsistance after Death of the Body , or not , than to sit down contented with his own present conceit , or apprehensions concerning the same , without making such farther search as he is able , into the truth and certainty of such Opinions . Pag. 8. He says well , That a Faith not upheld by such Evidence of Truth as reason can discern and justifie , is joyned with such doubting , as though Men dare not open , yet they do not therefore overcome ; and this doubting may likely prove prejudicial both to their Faith and Performance . Pag. 10. And things it too much trouble to consider how Souls out of the Body do Subsist and Act : But that the Soul of Man doth subsist seperately from the Body , and Act in that State , he takes upon him to prove . Pag. 11. To that intent he undertakes to define what a Humane Soul is , and says , It is a Spiritual , Pure , Invisible Substance , naturally endowed with the Power , Virtue , or Faculty , of Vital Action , Intellection , and Volition , not destroyed by seperation of Parts , or loss of Power , Species , Individuation , or Action ; and therefore it is an Immortal Spirit . He says ( in proof that it is a Substance ) that which is nothing , can do nothing ; but the Soul doth move , understand , and will ; for that is done by something in us ; and that is some Substance , and this we call the Soul ; it is not nothing , and it is within us . Thus he tells us , a Humane Soul is an Immortal Spirit . That being denied , he neither proves it , nor offers to do it , but instead thereof , he offers Proof that it is a substance ; for , says he , it moves and acts within us , and it is not nothing . This we grant , but take it for no proof at all of the separated subsistance of a Soul ; for the Heart , Brain , Blood and Spirits and Breath , are continually moving and acting within us , and each of them are substances , but have no subsistance in their Motions separate from the Body , but all Die with it ; and so may that which is called by the names of Soul , or the Form of a Humane Body , or the Vital Principle of it . Pag. 14. He Confesses , That God is the continued First Cause of all Beings ; and that the Branches and Fruit depend not ( as effects ) so much upon their Causes , the Roots , Stocks , and Branches ; as the Creature doth upon God : whence it seems clear , That God can make an Automaton moving and living , by ways which Men may not be able to find out , or understand ; and perhaps the Life and Actings of Animals may be such a Secret : and because Men cannot find out , how the Blood , Spirits , Nerves , Arteries , Veins , Muscles , and other Vital Parts , are acted or moved , nor the adequate or precise manner how they are all Excited and Actuated by that Flame and Glowing , of that which is called the Flammula Vitalis ( not quite extinguished in Animals , but with the Life ; ) how by the Unctuous Spirits rising from the Blood , Urine , and Humours of the Body , this Flame is perpetually nourished and maintained , and fanned and kept alive by continual and lively respiration : nor how the Spirits raised and kindled in and about the Heart , mount continually to the Head , where in the Brain , and the Ventricles of it , and Motion or Conveyance of the Arteries thereunto belonging , the Common Sense is furnished , and excited to Act upon all Objects presented , and to Lodge them in the Phantasie and the Memory , whence they may be recalled and presented again to the common Sensorium , or Judicial Power , that it may consider them better , or work with them , or upon them , as far as its own Capacity , or Intellect , can advance it self in the Powers and Practices of Arts and Sciences . Such things we find are transacted and done in the Brain and Body of Man , and we cannot pervestigate with any exactness how by the Vital Parts and Spirits of the Body , such effects are particularly and properly Produced ; and this is more hard to be done , because Men can never Compass the sight of a Dissected Body in the full Life , Vigour , and Motion of the Blood , Spirits , Humors , Parts and Members of it , but must be content with the view of them all Dead , Cold , Clammed ; whence they may have good pretences to conclude it very unlikely , that the Powers of Sense , Phantasie , Intellect , and Memory , should be Actuated by such Materials , or the Conjunction , or Operation of them ; not enough considering , that the Flamula Vitalis , which is the Acter , and Life of them all , is extinguished before the beholders can be admitted to the sight and consideration of the Vital or Principal Parts of a Dissected Body . And yet it seems , from this want of Conception , how the Parts and Spirits of the Body do , or after what manner they can , Act after , and in performance of the Faculties of Sense , Motion , Intellect , Phantasie , Memory , &c. Men take their Principal , or even only Reason , to Introduce , or Invent a Forreign Government and Governor for every Animal , or at least Humane Body , viz. a Spiritual Substance ( as our Author calls it ) Pure , Invisible , Immortal , others add Indiscerptable ; and it will not be Difficult for Men to add and ascribe to it whatsoever their fancies happen to Invent , in Cases where we can never expect to have any likely Trial of the Truth , but this savours : of expounding Obscurum per Obscurius ; or the stopping one Hole , and making many . Wherefore , as to our not conceiving how the Animal Parts can Work and Act all those Parts which we know are performed amongst us , wee seem to have ground enough to refer them to the Power and Will of our Creator : That he can by such means effect all Mens performances , no Man makes doubt , and to many and learned Persons it seems likely that he hath done so , and for those who ( meerly upon the fore-named reason ) will take the boldness to impose a Super-Humane , or Spiritual Empire upon the Bodies of all Men , we request them to take ( as the Acter or Imposer ought to do ) upon themselves the Onus Probandi , and that they first prove to us , concerning the Power intended by them to be Introduced amongst and over us , which they call an Immortal , Spiritual , Substance ; 1. Quod sit . 2. Quid sit . 3. Quale sit . 4. Quando Ingreditur . 5. Vbi residet . 6 Quomodo gubernat & agit , viz. That there is in Nature such a Humane Soul , able to subsist in Seperation from the Body . 2. What it is in its own Nature , and whether it do pre-exist , a Mundo condito , or be derived ex Traduce from the Seed of the Parents : or that Infundendo Creatur , be Created by Gods Power upon every Fruitful Copulation . 3. With what Qualities such Souls are indowed , whether they are all well inclined , or some ill , or meeterly ? Whether all are of like Power , or some more , others less potent ? Whether they may cause , or can help , or hinder any Bodily Pains , or Diseases ? Whether they can leave their usual place of Residence , and go into other Parts of the Body , or go quite out of it , a wandring in the World , and yet return to it again ? Whether they feel share of the Bodies Maladies , and will not willingly consent to have Limbs cut off , or to take strong Purges or Vomits , for fear of being disturbed in their places of Residence ? Whether they are more pleased , or have a greater desire to be in the Body , or out of it ? Whether the Body be as a Prison to Souls , and they be confined to it , or that they chuse to be there , and leave it unwillingly ? And if they be there confined , by what Power or means are they so ? and what other Qualities of Souls they think fit to communicate to us ? 4 When it is , that the Soul enters into the Body ? Whether before or after the Births ; and if before , then how long after the Conception ? Whether it enter in its full Dimensions , or grows larger as the Child grows , or suffer detriment by sickness of the Body , or its Consumption or Age ? Also when it leaves the Body finally ? Whether its leaving do kill , or that it stay till the Flamula Vitalis be quite extinct , and the Body dead ? Or , If this Flame be suddenly extinct by the violent motion of a blow upon the Head ? Whether doth the Soul strive to re-kindle this Flame , or goes suddenly away in a fright ? 5. Whether the Soul have a peculiar Place of Residence in the Body , and where that is ; And if that part be ill affected , and unfit for her , can she change it , and go to reside in another ? Or whether is there more places , or another place in the Body , that can be fit , or can make room for her to reside and act in , or that she is Tota in qualibet parte . 6. How doth she Act , can she do any thing by her self , or her own peculiar Power , without the Ministry of the Animal Spirits , and other Parts of the Body ? Can she amend any thing that is amiss in the Body , or know any thing without such Ministry of the Senses ? By what force doth she move the Bodily Spirits , or can she inflict Pain or Punishment for their Disobedience ? Can she Govern the Passions by an absolute Sway , or how far can she do it , and by what Means ? And so for the Affections , and whether is not she rather subjected often to their Power , and how far and by what means that comes to pass ? How , or by what means and ways doth she Imagine , Judge , Understand or Remember ? Or can any better , or more Inteliligible Account be given that she doth , and how she doth such things ? Then how the Spirits , Brain , and other Organical Parts of the Body do them ; actuated thereto by the Impulse of Nature , and that Flammula Vitalis , which pervades every part of the Body , and most powerfully Operates in the Heart , and Head , stimulating , and stirring them , in , and to the performance of Duties , and Powers intrusted to them and Imposed , or Imprinted upon them by Nature , and the Contriver , who made them for such purposes , and hath appointed their Imployment , and the Order and Power by which it seems they may be , and are continually easily and naturally performed . When the Introducers and Maintainers of a Spiritual Self-subsisting Soul in Man , have opened their Treasures of Wisdom and Knowledge so largely , as to satisfie the Curious Inquirers concerning these and the like particular Queries , they may then with better confidence deny the possibillity of the Animal Spirits , Blood , and Organical Parts of the Body , their performing such Actions , and producing such Effects , as are daily done by us , and are continually visible amongst us ; and thence derive their pretentended necessity of introducing within , upon , and over us , such a Foreign Commander , and Government , as that of a Perfect , Substantial , Immortal , and Self subsisting Spirit ; but withal , we must desire them to declare , why they do allow the boisterous Affections and Passions in Man , viz. his Ambition , Covetousness , Lust , Wrath , and Fear , to be ungovernable by this Imperial Spiritual Power , set over Man , and his Actions ; but that such riotous Actors will oppose , and over-rule this Spiritual Power , and hurry this precious Soul and Potent Governor ( whether she will or not ) into very bad and wicked Actions , such as her self doth not only resist and condemn , but even detest and abhor : These Affections and Passions our Spirit-imposers do commonly grant , have their Rise and Growth from the Animal Spirits , Propensities and Parts of the Body ; but they have not yet set forth any more rational Account of the Manner how , or the Power by which such Effects are performed or produced , than they say can be done for those of the Senses , Phantasie , Intellect , or Memory . They ascribe indeed the Faculties of the Head and Brain to the Spiritual Power and Government ; and the Affections and Passions they place in the Heart , and suffer their Product and Power to remain with Flesh and Blood ; but they shew us no Reason of the Difference , nor how it comes to pass , and by what Mediums , Flesh , Blood , Spirits , and Animal Parts , do or can produce one sort of these Faculties in Man , and not the other : It is true , that after the Notion of a Living Spirit , enlivening and ruling in Man is admitted and taken for true , we do then easily conceive and believe the Faculties of the Brain are more suitable to that Nature ; and the Affections and Passions which sure not therewithal , but are apt to resist and over-rule that Government , Men do forwardly ascribe to the Production , Actuating , and Government of Flesh and Blood ; but perhaps more rightly to the same Flame and animal Spirits which act also in the Head , but more refined there ; and meeting with fit Matter , and Organs adapted , intended by the Artificer , and by him appointed for more Noble Purposes . And our Experience tells us , That Blood which produces Barking in a Dog , will by Transfusion cause Baaing in a Sheep , and likely Bleating in a Calf , Grunting in a Hog ; and so will the Sheeps Blood by Transfusion produce Speaking and Singing in a Man , according to the Matter and Organs which the Spirits arising from that Blood find in the Places adapted for such Productions . This farther Piece of Work being cut out for our Spirit-imposers , it shall here be left upon them to perform , before they be permitted ( as a reasonable Course ) to go on in their Pretences , That because Men are not able so fully to understand the Course of Natural Proceedings in the Head and Brain , as to give a rational and satisfactory Account thereof , that therefore Things cannot be done there , as they are , without such a Spiritual Power as Men have invented to substitute , rather than confess in this Case the Truth of their Ignorance , and that God's Works are ( in this Case particularly ) past finding out . But if they shall give us as rational and satisfactory an Account of the Things concerning the Soul they speak of , as they require other Men to give of the Acts performed in the Head , by the Brain , and the Membranes , Arteries , and other Parts to the same belonging , and continually supplied by Animal and Subtil Spirits from the Heart , and quickened and acted by the Flammula Vitalis : Nay , except they do give a better Account of their Soul , and its Power and Manner of Acting , than Men can do of the Manner of Acting in the Head and Brain , by the Animal Spirits , and other Natural Parts and Powers of the Body , it seems they are not to be believed , or admitted to impose upon-Men their Doctrine of a Spiritual and Self-subsisting Soul , as a Distinct Being from that of the Body ; and , it seems , they may as well devise Souls for the Beasts upon the same Grounds : viz. For that they cannot give a rational or satisfactory Account how , and by what particular Means and Powers many of their Actions are framed , guided and performed ; As how they come every one of them to know wherein their Prime Forces of opposing others and defending themselves do consist . The Dog in his Teeth , the Beasts Sheep , Goats , Deer , in their Horns ; the Boar in his Tusks ; Cocks in their Bills and Spurs ; Porcupines in their Quills , and the like ; and how every Species are taught and guided to use their several . Weapons the most dexterously , and most to their Advantage ; by what Power , Order or Means , the Subtilties of Hares , Foxes , and other-like pursued Creatures , are invented and acted ; and the like for Apes and Elephants , and their Docility ; and that of Horses and Dogs ; and the very Insects , Wasps and Serpents know their Powers to Hurt , and use them accordingly ; without that any Man is , or ever was able to give a full and true Account of the Means , Power , and next Natural Causes of such Actions , or by what direct Mediums they are performed . Shall we then go about to cover our Ignorance of the Immediate Powers and Actings in Mens Heads and Brains , by inventing for him an unknown and unprovable Spiritual Being residing in him , we know not where , coming into him we know neither when nor from whence , guiding and ruling we know not how , sitting perhaps in Majesty in the Head , but rejected or over-powered in the Heart by the Natural Inhabitants , the Affections and Passions of it . Solomon was wiser than so to be intangled , Prov. 20.12 . says , The hearing , Ear and the seeing Eye , the Lord hath made , even both of them ; seems a tacite Confession that he knew not how : and , Eccles. 8 17. makes an open Confession , that Man cannot find out the Works of God ; not those which are of thi ; World , the wisest of Men cannot do it : And my Lord Bacon ( amongst the wisest of our Naturalists ) tells us , in his Advancement of Learning , Pag. 200. that a Rational Account of the Soul cannot be expected from Philosophy , because the thing is Supernatural and Inspired . Whence it seems we seek in vain to know what it is , or whence it is , or where it is , or why it is , since we cannot know that it is , but from the Divine Fountain of Faith and Revelation , in his Opinion . But ( says he ) Man hath a Sensible Soul , as the Organ to his Rational , which may rather be called a Spirit ; being a Corporal Substance , attenuated by Heat , and made Invisible , of a Flamy , Airy Nature , nourished , part by an Oily , and part by a Watery Substance , spread all over the Body , and repaired continually by Spirituous Blood . We may perceive why he forbears to describe or discourse farther of the Self-subsisting Soul , because it is not Natural but Inspired ; and of which , a Reason therefore cannot be required , to give any tolerable Account , seems tantamount , to saying he did not understand the thing , nor would make any farther Inquiry into the Truth of it , but was content to accept of the Opinion , as of a Notion which had long gone for currant in the World , and was grown the General , if not the Universal Opinion amongst Christians of the later Ages . But , if we credit Baxter ( our Author ) he tells us , Pag. 72. That some think the Soul to be Material , of a Purer Substance than Things visible , and that the common Notion of its Substantiality , means nothing else but a Pure ( as they call it ) Spiritual Materiality . And thus thought not only Tertullian , but almost all the old Greek Doctors of the Church ( or Fathers ) that write of it , and most of the Latine , or very many of them ; and there are few of the Old Doctors ( or Fathers ) who thought that the Soul was not some ways Material . And now ( say I ) upon what new Reasons or Revelations , is that Opinion of the Old Fathers of the Church come to be changed ? Why should not we think now of the Soul , as the Fathers and Primimitive Church and Christians thought of it ? It seems we neither pretend any New Revelation for it , nor have found out any either Scriptures or Reasons which were not known to them . It may be not unaptly surmised , that from the Time of Gregory the first ( called the Great ) Bishop of Rome , in the end of the Sixth , and beginning of the Seventh Century , there rose a Conceit in his Church ( from a Story told to that Pope by the Bishop of Centum Cellae ) that Christian Souls were put to Penances and Sufferings , after Death of the Body , for expiating of Sins commited whilst they were in the Flesh ; whence Prayers were made for them , first out of a Charitable Design ; and then Alms came to be distributed likewise on their behalf ; then the Clergy and Poor People began to be hired , and have Money distributed and given to them for such Purposes : And in time there came a Place to be assigned where such Penances were thought to be performed ; or Penalties for Purging of Sins were supposed to be suffered ; and this Opinion became beneficial to the Poor , and profitable to the Clergy of that Church , and went on ( like such kind of Projects ) increasing , till it grew up to a perfect Purgatorial Fire , over which his Holiness took the Supream Command , which he hath been reputed to enjoy for the space of some Hundred of Years last past , to the great Enlargement of his Reputation and Revenues , and the Benefit of his Sons and Servants , the Clergy and Ministers of his Church : And this hath now continued for about the space of Eleven hundred Years , time enough to radicate and fix the Belief of a Self-subsisting Soul , in all Believers deriving under that Church , or that have been subjected thereunto . But whatsoever the Cause hath been of the present Christians declining and swerving from that of the Primitive Fathers in this Point , it seems the State of this Question deserves to be diligently reviewed and considered .

Our Author undertakes to prove this Self-subsisting Spiritual Substance in Man , from Three Topicks or Grounds , viz. 1. From Reason or Nature . 2. From Moral Congruity . 3. From Express Places and Texts of Scripture . How concise and short he is , both in the Words and Sense of his Reasoning in this Point , any who will bestow the pains of perusing him , will evidently and easily perceive : All that he says in proof from this Topick hath been truly related before , and without farther Descant thereon , it seems less can hardly be said ; than Id aliquid nihil est , and he leaves his important Undertaking , proving such a Soul in Man , from Reason or Nature , with turning himself about to Matters and Things , or rather to Conceipts and Phantasies of very small Value ; as , Page 13. Whether the Soul be an Individual Spirit , or be an Act or Emanation of God , or of some Universal Soul , in the Body of Man ? Pag. 15. Whether the Soul be annihilated by Death , and then , whether it shall be destroyed by the Dissolution of its Parts ? Pag. 17. Then whether Souls subsisting after Death do sleep ( as the Body doth ) till the Resurrection ? Pag. 21. Whether Souls subsisting after Death , and not sleeping , shall continue distinct Beings , or fall into one Common Soul , or be united to God , and so lose their Individuation and Separated Being ? Upon this Question , Pag. 22. he cites S. Austin de Anima , putting the Question , Whether Souls are all but one , and not many ? But that he utterly denies . 2. Whether they are many , and not one ? And that he could not well digest . 3. Whether they were ( at once ) both one and many ? And though this might seem ridiculous , yet he was most inclined to the Belief of it . Hence we may perceive that our Author , instead of proving by Reason , or from Nature , That the Humane Soul is an Immaterial Self-subsisting Spirit , is turned about to vain Jangling , and with a wilful Blindness ( such as will not see ) he balks the known and ancient Opinion of the Primitive Fathers of the Church , before cited by himself , viz. That the Humane Soul was a Material Spirit , kindled by our Creator in the Body of Man , when he breathed into Adam 's Nostrils the Breath of Life , and thereby made him a Living Soul . We read , that when Prometheus had framed and made a perfect Humane Body , he could not enliven it for want of Heavenly Fire , which he therefore stole from Jupiter , and was condemned to have his Heart eternally torn and devoured by the incessant Gripes , and endless Voracity of a Vulture or Raven . Whether this shadow to us Lucifer's Offence in such Atempt , we dispute not ; but apparent it is , that this is the adequate Emblem of a guilty and tormenting Conscience , for a Crime of the highest Nature and Provocation that possibly can be committed . Ezek. 37. we meet with an Adumbration of such an enlivening Breath ; God directs his Words : Say to the Wind , thus saith the Lord , Come from the four Winds , O Breath , and breath upon these Slain , that they may live . And the Bodies arose , and they lived accordingly . 1 Cor. 15.44 . There is a Natural Body , and there is a Spiritual Body . The first Man Adam was made a Living Soul , and the last Adam a Quickening Spirit . For the truer Understanding of what is meant by the Term , Living Soul , parallel Expressions of Scripture shall be cited to that Intent . Gen. 7.22 . All in whose Nostrils was the Breath of Life upon the dry Land , died in the Flood . For the Use of the Word Soul , Levit. 17.11 . Ye shall have a holy Convocation , and ye shall afflict your Souls , viz. your selves . 1 Sam. 10. Hannah was in bitterness of Soul , and prayed , and wept : she was sore afflicted . Ch. 2.16 . Take as much as thy Soul desireth , viz. as much as you will . Ch. 18.1 . The Soul of Jonathan was knit with the Soul of David , and he loved him as his own Soul ; viz. his Affection was knit to him , and he loved him as himself . Ch. 25.29 . A Man is risen to pursue thee , and to seek thy Soul . viz. pursue thy Person , and seek thy Life . Ch. 30.12 . When the Egyptian taken at Ziklag had eaten , his Spirit came again to him ; viz. his Vital Spirit . 2 Sam. 30.39 . The Soul of David longed to go forth unto Absalom , Next Verse , David 's Heart was towards Absalom , seems , the Heart , Affection , Life , Person , used to be expressed , by the Term Soul . Job 12.10 . In God's Hand is the Soul of every living thing , and the Breath of all Mankind . Ch. 16.4 . If your Soul were in my Soul's stead , viz. if you were in my Case . Ch. 21.4 . Why should not my Spirit be troubled ? viz. why should I not be grieved ? Ch. 30.15 . Terrors pursue my Soul , viz. me . And my Soul is poured out upon me , viz. I am exceedingly afflicted . — Ch. 33.30 . To bring back his Soul from the Pit , to the Light of the Living ; viz. save his Life . Ch. 34.14 . If God gather to himself Mans Spirit and his Breath , he shall turn to his Dust. We have proceeded thus far of the Bible , to collect Texts to our Intent ; and should we go through the Psalms and forward , it would be hard to recite the Collections ; and it seems the Texts cited are enough to establish the Sense of our Expression : Man became a Living Creature , or Person . And thus , by the Breath of Life derived from Heaven , was the Flammula Vitalis , the Promethean Fire , enkindled in the Blood , Spirits and Parts of Man's Body ; and by Breath it hath ever since been refreshed and maintained ; and when God takes this from us , we die , and are turned to our Earth , and all our Thoughts perish ; our Fancies , Intellects and Memories , our Learning and Abilities , as well as our Love and our Hatred , our Passions and Affections .