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than self-love, Johnxiii. 34. But by this principle of self-love, in all ordinary cases, we must proportion and dispense our love to all others; by which you Ice what a deep-rooted and fixed principle in nature self-love is, how universal and permanent alone this is, which else were not fit to be made the measure of our love to all others. •'

Two things will deserve our consideration in the doctrinal part of this point.

First, Wherein the soul evidenceth its love to the body.

Secondly, What are the grounds and fundamental causes or reasons of its love to it; and then apply it.

First, Wherein the soul evidenceth its love to the body, and that it doth in divers respects.

1. In its cares for the things needful to the body, as the text speaks, in nourishing and cherishing it, i. e. taking care for food andVaiment for it. This care is universal, it is implanted. in the most savage and barbarous people; and is generally so excessive and exorbitant, that though it never needs a spur, yet most times, and with most men, it doth need a curb; and therefore Christ, in Matth. vi; 32. shews how those cares torture and distract the nations of the world, warns them against the like excesses, and propounds a rule to them for the allay and mitigation of them, ver. 25, 26, 27. So doth the apostle also^ 1 Cor. vii. 29, 30, 31. To speak as the matter is, most souls are over-heated with their cares, and eager pursuit after the concerns of the body. They pant after the dust of the earth. .They pierce themselves through" with many sorrows, 1 Tim. vi. 10. They are cumbered like Martha with much serving. It is a persect drudge and stave to the body, bestowing all its time, strength, and studies about the body: for one soul that puts the question to itself, "What shall 1 do to be saved?" a thousand are to be found that mind nothing more, but, " What f shall I eat, what shall I drink, and wherewithal shall I and "mine be cloathed?" I do not say, that these are proofs of the soul's regular love to the body; no, they differ from it, as a sever does from natural heat. This is a doating fondness npoa the body. He truly loves his body, that moderately and ordinately cares for what is necessary for it, and can keep it under, 1 Cor. ix. 27. and deny its whinning appetite, when indulgence is prejudicial to the soul, or warms its lusts. Believers themselves find it hard to keep the golden bridle of moderation upon. . their affections in this matter. It is not every man that hath attained Aftur's cool temper, Prov. xxx. 8. that can Hacl: hi*

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pace and drive moderately, where the interests of the body: concerned: the best fouls are too warm, the generality in raging heats, which distract their minds, as that word, Match, vi. 15. fiififtyan, signifies. If the body were not exceeding dear to the foul, it would never torture itself, day and night, with anxious cares about it.

2. The soul discovers its esteem and value for the body i| the sears it hath about it. Did not the soul love it exceedingly, it would never be affrighted for it, and on its account, ib much and so often as it is. What a panic sear do the dangers of the body cast the soul into? Isa. vii. 2. When the body is in danger, the soul is in distraction, the soul is in sears and tremblings about it: these sears flow from the souls tender love and affeo tion to the body; if it d;d not love it so intensely, it would never afflict and torment itself at that rate it doth about it: Satan, the prosesied enemy of our souls, being throughly acquainted with those sears which stow from the fountain of love to the body, politicly improves them in the way of temptation, to the utter ruin of some, and the great hazard of other souls; he edges and sharpens his temptations upon us this way; he puts our bodies into danger, that he may thereby endanger our fouls; he reckons, if he can but draw the body into danger, sear will quickly drive the soul into temptation: it is not so much from Satan's malice or hatred of our bodies, that he stirs up persecutions against us: but he knows the tie of affection is so strong betwixt these friends, that love will draw, and sear will drive the soul into many and great hazards of its own happiness, to Free the body out of thpse dangers. Prov. xxix. 25. "The "sear of man brings a snare:" and Heb. xi. 37. "Tortured "and tempted."

Upon this ground also it is, that this lise becomes a lise of temptation to all men, and there is no freedom from that dan» ger, till we be freed from the body, and set at liberty by death. Separated fouls are the only free souls. They that carry no flesh about them, need carry no sears of temptation witbia them. It is the body which catches the sparks of temptation.

3. The soul manisests its dear love and affection to the body, by its sympathy, and compassionate seeling of all its burdens: whatever touches the body, by way of injury, affects the foul also by way of sympathy. The soul and body are as strings of two musical instruments, set exactly at one height; if one be touched, the other trembles. They laugh and cry, are sick and "well together. This is a wonderful mystery, and a rare secret (as a learned man observes) how the soul comes to sympathize Ifritfi the body, and to have not only a knowledge, but as It were a seeling of its necessities and infirmities; how this fleshly lamp comes to asfect, aud make its deep impressions upon i creature of so different a nature from it, as the foul or spirit is. But that it doth so, tho' we know not how, is plain and sensible to any man. If any member of the body, tho' but the lowest and meanest, be in pain and misery, the soul is presently affected with it, and commands the eyes to watch, yea, to weep, the hands to bind it up with all tenderness, and desend it from th2 least injurious touch; the lips to complain of its misery, and beg pity and help from others for it. If the body be in danger, how are the saculties of the foul, understanding, memory, in* vention, &rc. employed with utmost strength and concernment for its deliverance! This is a real and unexceptionable evidence of Its dear and tender love to the body. As thole that belong to one mystical body shew their sincere love this way, 1 Cor. xii. 25, 26. so the soul.

4. The soul manisesteth its love to the body, by its sears of death, and extreme aversation to a separation from it. On this account, death is called in Job xviii. 14. " The king of ter"rors," or the black prince, or the prince of clouds and darkness, as some tranflatc that place: We read it, "The king of "terrors," meaning, that the terrors at death are such terrors as subdue and keep down all other terrors under them, as a prince doth his subjects. Other terrors compared with those that the soul conceives and conflicts with at parting, arc no more than a cut singer, to the laying one's head on the block. Oh! the foul and body are strongly twisted and knit together in dear bands of intimate union and affection, and these bands cannot be broken without much struggling: Oh! it is a hard thing for the foul to bid the body sarewel, it is a bitter parting, a doleful separation: Nothing is heard in that hour but the most deep and emphatical groans; I say emphaticalgroans, the deep sense and meaning of which the living are but little acquainted with: For no man living hath yet selt the sorrows of a parting pull; whatsoever other sorrows he hath selt in the body, yet they fliust be supposed to be sar short of these.

The sorrows of death are in scripture set forth unto us, by the bearing throes of a travailing woman, Acts ii. 24. « W; Tk fxixrs, and what those mean, many can tell. The foul is in labour, it will not let go its hold of the body, but by constrain t: Death is a close siege, and when the soul is beaten out of its body, it disputes the passage with death, as soldiers use

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to do with an enemy that enters by storm, atid fights and strive* to the last: It is also compared to a battle or fiarp fght, Eccl. viii. 8. that -war. That war with an emphasis. No conflict so sharp, each labour to the utmost to drive the other from the ground they stand on, and win the field. And though grace much over-powers nature in this matter, and reconciles it to death, and makes it desire to be dissolved, yet saints wholly put not off this reluctation of nature, 2 Cor. v. 2. Not that we would be uncloathed; as it is with one willing to wade over a brook to his father's house, puts his foot into the water, aud seels it cold, starts back, and is loth to venture in; Not that tye would be uncloathed. And if it be so with sanctified souls, how is it, think you, with others? Mark the scripture language, Job xxvii. 8. God taketh away their souls, faith our translation; but the root is, 7ltO extrahere, and signifies to pull out by plain force and violence. A graceless foul dieth not by con* sent, but force. Thus Adrian bewailed his departure, Q Animula, vagula, blandula, heu quo vadis! Yea, tho' the soul have never so long a time been in the body, though it should live as long as the Antideluvianfathers did, for many hundred years, yet stiil it would be loth to part; yea, though it endure abun* dance of misery in the body, and have little rest or comfort, but time spent in griefs and sears, yet for all that it is loth to pare with it. All this shews a strong inclination and affection io it.

5. Its desire of re-union continuing still with it, in its slate of separation, speaks its love to the body. As the soul parted with it in grief and sorrow, so it still retains, even in glory, an inclination to re-union, and waits for a day of re-espouials: and to that sense some searching and judicious men understand those words of Job, chap. xiv. 14. " If a man die, shall he live again?" viz. by a resurrection: if so, then ail the days of my appointed separation, my soul in heaven shall wait till that change come. And to the same sense is that cry of separated souls, Rev. vi. 9, 10, 11. " How long, O Lord, how long?" si. e.) to the consummation of all things, when judgment shall be executed on them that killed our bodies, and our bodies so long absent, restored to us again? In that day of resurrection, the souls of the saints come willingly from heaven itself, to repossess their bodies, and bring them to a partnership with them in their glory: for it is with the soul in heaven as it is with an husband who is. richly entertained, seasted, and lodged abroad, but his dear wise is solitary and comfortless; it abates |the completeness of bis. joy. Therefore we fay, the saints joy is not consummate til] that day.

. There is an exercise for saith, hope and desires, on this account in heaven.

The union of soul and body is natural, their separation is not so: many benefits will redound to both by a re-union, and the resurrtction of the body is provided by God, as the grand relief against those prejudices and losses the bodies df the saints sustain by separation. I lay not that the propension or inclination of the loul to re-union with its body, is accompanied with any perturbation or anxiety, in its state of separation; for it enjoys God, and in him a placid rest; and as the body, so the soul rests in hope; it is such a hope as disturbs not the rest of either: yet when the time is come for the soul to be re-espoused, it is highly gratified by that second marriage, glad it is to see its old dear companion, as two friends after a long separation. And so much of the evidence of the soul's love to the body.

Secondly, Next we are to enquire into the grounds and reasons of its love and inclination to the body. And,

1. The fundamental ground and reason thereof will be found in their natural union with each other. There my text lays it: "No man ever yet hated his [own] flesh." Mark, the body is the soul's own; they are strictly married and related to each Other: the soul hath a propriety in its body, these two make up, or constitute one person: True, they

are not essentially one, they have sar differ- And this is no more ent natures, but they are personally one; than necejfary for the and though the soul be what it was, after conservation of the its separation, yet to make a man the who species, else the body he was, (i. e.) the same complete and -would be negletled, persect person, they must be re-united, exposed, and quickly Hence springs its love to the body. Every perifh, being had in man loves his own, John xvii. 19. All the no more regard than world is in love with its own, and hence any other body. it cares to provide for its welsare, 1 Tim

v. 8. "If any man provide not for his own, he is worse than an "infidel." For nature tcacheth all men to do so. Why are children dearer to parents than to all others, but because they are their own? Job xix. 17. But our wives, our children, our goods, are not so much our own, as our bodies are; this is the nearest of all natural unions.

In this propriety and relation are involved the reasons and motives of our love to, and care over the body, which is no more than what is necessary to their preservation. For, were jt not for this propriety and relation, no man would be at any

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