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qu* faucies about the origioal of the soul of man ! and when all is

done, three words of God, by the pen of his inspired Moses * enlightens us more than all their fubtile notions of the acciden: tal concrétion of atoms, their materia fubtilis, and anima mundi, And the rest of their unintelligible fancies could ever do. .

The account Moses gives us io this context, of the origin of the world, and of man the epitome of it, is full of seufe, reason, congruity, and clearness; and such as renders all the essays of all the Heathen philosophers to be vain, inevident, self-repugui Dant, and inexplicable theories. .

The inspired penman gives us, in this context, a compendi ous narrative of the world's creation, relating more generally the rude, inform, and indigested chaos; and then more parti cularly the specificating, and diversifying of the various beautiful beings, thence educed by the motion of the Spirit of God

upon the face of the waters. der. When the first matter was strictly created out of nothing, 34 " the Spirit (as Mofes excellently expresseth it, chap. i. 2.) + .

" hovered, or moved over it as abird over eggs, and, as it were,.

" by way of incubation, cherishing and influencing it,” did thereE by draw forth all the creatures into their several forms, and dis.

tinct particular natures, wherein we now, with delight and ad. miration, behold them.

la this manner and order was the stately fabric of the world " produced, and erected; but, as yet, it remained as a fair, and well 5 furnished house without an johabitant. God had employed infia inite wisdom and power about it, and engraven his name, upon

* the meanelt creature in it; but there was no creature yet made (except angels, the inhabitants of another city) to read the dame, and celebrate the name of the Almighty Creator.

He therefore thought the world imperfect till there was a

creature made that could contemplate, praise, and worship the CU Maker' of it : for this very use and purpose was man created,

that he might not only fee, but consider the things he law; try dilcourse, and rationally collect out of them the thiogs he faw dot; and both praise, and love the Maker for, and in them all..

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** Philosophy seeks or Searches after truth, but theology finds it.

Jo. Picus Miran, ,..

tom7 D'On! Sy hopinbx797 Motus, 'com 770t us, agitatus fuit ; non fimplicem motum denotat, fed ejti finodi. quam Columba peragit, cuin ovis ad excludenduin pullos incubat. Rab. Sol.

• The palaces of princes are not beautified and adorned, to the intent men should pay the respects and honours to the walls, but to shew the grandeur and magaificence of the king, to whose person their honour is due, as I Atheoagoras in his excellent apology for the Christians, speaks. The world is a glorious and magnificent pile, raised designedly to exhibit the wisdom and power of its Creator to the reasonable creature man, that from him God might receive the glory of all his other works. Of this creature man, the master-piece of all the visible world, and therefore crowned king over it the firft moment he was made, Plal. viii, 5.) Moles in the next place, gives us the account, both of his original, whence he came, and of his dignity, what he is. “ The Lord God formed mad out “ of the dust of the ground, and breathed into his nostrils the « breath of life ; and man became a living soul.” Where we fiat,

11. Of the body of man. The original | 11. Of the soul | 1. The original of the body of mau : “ Formed out of the dust er of the ground.” “Duit was its original matter : of dust was

" it made, and into dust it must be relolved, Gep. ïïi, 19. The :66 consideration is humbling, and serves to tame the pride of

“ man ”, who is apt to dote upon his own beauty. Man's body was not made of heavenly matter, as the radiant sun, and sparkling stars: no, nor yet of the most precious and orientearthly matter; God did not melt down the pure and splendid gold and silver, or powder the precious pearls, and sparkling dia. . monds; but he formed it of the vile and despicable dust.

We find that the sprinkling of dust upon new writing prevents many a foul blot: I am sure, the Sprinkling of our originary duft upon our minds by serious consideration, is the way to prevent mangy a proud boalt.

However, the baseness of the matter, and coarseness of the ftuff, ferves to set off the admirable skill of the most wife and

| This world is indeed most beautiful, yet it is not the world it. self that is to be adored, but that great Artificer its Creator : even as your subjects, when applying to you for what they need, do not act so foolish a part as to overlook you their lords and princes, omitting all the honour due to you, and confining their regards to the magnificence of your palaces ; but, on the contrary, viewing the fine (tructure of your palaces only by the by, they revere and honour your: selves before and above all things else. Athen. pol.

111101KIO Y Pulverem tenuisimam ad donandum supera fiam. Fagius.

adorne: powerful Architect, who out of such mean, despicable materials, nours nt has falhioned fo exact and elegant a piece. “ The Lord God e of the “ formed man out of the dust." Dagora ir The Lord God.]. The name of God is here fet down at full Che walki o pto set forth the dignity of man,” the fubject matter

to exhiu wrought upon, as some conceive. nable crat formed.j Fathioned, or curioully moulded, and figured it t. -ry of all: The Hebrew verb, primarily signifies" to prets, compress, or piece of a “ squeeze together; and by a metalepsis, by presiog and com. t the frik" pressing, to mould or fashion, as the potter doth his clay.” Ehe nexrP The Plalmist useth another word to express the artificial elegauace be cacy of the body of man, Psal. cxxxix. 15, 16. OPT acupuétus, pormed mai fum, I am embroidered, painted, or flourished, as with a needle.

his poliru We render it, curiously wrought. Wbatioever beauty and come. - Wher: ly proportion God hath bestowed by creation upon it, “it is

"all answerable to that excellent idea, or model # before " conceived in his mind and purpose.” All this care, and cost

was bestowed upon the body of man, which, when all is done, is out of these but the case in which that estimable jewel, the soul, was to be r : of duty lodged. This therefore I must lay alide and come to the more E. ii. 19. 1. noble subject,

the prize II. The foul of man: about which we have before us four weauty. We things to ponder in this text, viz. adiant fag. (1.) The oature, and property, Od oriente (2.) The descent, and original, (the soul of man.

fplendid (3.) The manner of infusion, (parkling . (4.) The nexus, or bond that unites, e dust. 11.) The pature and property of it, a living soul. The riting prente word Vad, as also the Chaldee Naphroa; and the Greek fugen, - originaja have one and the fame etymology, all signifyiag to breathe, or

respire ; not that the breath is the soul, but denoting the manDer of its infusion by the breath of God, and the means of its continuation in the body, by the breath of our nostrils. God's breath infused it, and our breath continues its union with the

body. It signifies here the rational soul; and the Hebrew of the world word U2), a foul, hath a very near affinity with the word

Pov, the heavens ; and indeed there is a nearer affinity be. d, do not a

I D'n 7117' Dominus Deus, Nomen Dei hic plenum eft, propter hominis dignitatem. Nachm.

Presit jy? Gompresit, et per Metaleplin, premendo et compris yzendo formavit.

* Imaginem mente divina conceptam, quasi manu format, Fagius,

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wixt the things, viz. foul and heaven, than there is betwixt the names.

The epithet 17377 which we tranflate living, the Arabic readers a rational foul; and indeed, none but a rational, deserves the name of a living foul; for all other forms or fouls, which are of an earthly extract, do both depend on, and die with the matter out of which thy weré educed; but this being of ano. ther nature, a spiritual and substantial being, is therefore righr. ly filed, a living fout.

The Chaldee renders it; a speaking foul. And indeed, it des serves a remark, that the ability of speech is conferred on do other foul but mau's. Other creatures have apt and excellent organs ;, birds can modulate the air, and form it into sweet des licious notes, and charming sounds; but' no creature, except man; whose soul is of an heavenly nature and extraction, can articulate the found, and form it into words, by which the notions and sentiments of one' soul are in a noble, apt, and ex peditious manner. conveyed to the understanding of another soul. And indeed, what should any other creature do with the faculty, or power of speech, without a principle of reason to guide and govern it? It is sufficient to them, that they dis. cero each others meaning by dumb signs, much after the manner that we traded at first with the Indians : but speech is proper only to the rational, or living foul ; however, we render it a living, a rational, or a speaking soul, it distinguishes the foul of man from all other souls.

(2.) We find here the best account that was' ever given of the origin of the soul of man, or whence it came, and from whom it derives its being 0, what a dust and pudder have the disputes and contests of philosophers raised about this matter! which is cleared in a few words in this scripture; *" God “ breathed into his nostrils the breath of life, and man became “ a-living foul: which plainly speaks it to be the immediate effet of God's creating power. Not a relult from the matter ; no, no, results How e sinu materiae, out of the bosom of matter ; but this comes ex: halitu divino, from the inspiration of God, That wich is born of the flesh, is flesh; but this is a spirit descending from the Father of spirits, God formed it, but not out of any pre-exiftcat matter, whether celestial or terrestrial;

* He breathed the breath of life into man, to fhéw that man's · foul is from an external cause by creation, and that at the same time, ; in being created, it is infused into the body.. PolSynops, on the place.

13-) We into the body it is thereforfine, Creando jina

much lefs our of himself, as the $ Stoicks fpeak; but out of noihiog. An high-born creature it is, but no particle of the Deity. The indivisible and immutable essence of God is utterly repugnant to such notions; aod therefore they speak not ftri&tly and varily enough, that are bold to call it a ray or emanation from God.

A spirit it is, and flows by way of creation, immediately from the Father of spirits; but yet it is a spirit of another inferior rank and order.

(3-) We have also the account of the way and manner of its infufion into the body, viz. by the fame breath of God which gave it its being. It is therefore' a' rational, feriptural, and justifiable expression of St. Auguftine, Creando infunditur, et iufundendo creatur ; it is infused in creating, and created in infufing; though Dr. Brown # too slightingly calls it a mere Thetorical antimetathesis. Some of the fathers, as Justja, Ireneus, and Tertullian, were of opioion, That the Son of God assumed a human shape at this time, io which afterwards he often appeared to the fathers, as a prelude to his true and real incarnation; and took dust or clay in his hands, out of which he formed the body of man, according to the pattern of that body in which he appeared: and that being done, he afterward, by breathing, infused the soul intoit. But I rather think it is an anthropopathy, of usual figure in speech, by which the Spirit of God loops to the imbecility of our understandings. “ He breathed into his 44 Doftrils the breath of life;" Hebrew, lifes. But this plural word '157 notes.rather the twofold life of man, in this world, and in that to come ; or, “the several faculties and powers be" longiog to one and the same soul, viz. the intellective, feofitive,

and vegetative offices thereof; than that there are more fouls " than one, effentially differing, in one and the same man; for " that, (as $ Aquinas truly faith), is impossible.” We cannot trace the way of the spirit, or tell in what manner it was anited with this clod of earth. But it is enough, that he who formed it, did also unite or marry it to the body. This is clear, not

f The Stoicks, faith Simplicius, call the foul Møpos n peste hos 78 ©98, ise, a particle or member of the Deity; and Seneca calls it, God dwelling in the human body, which comes near to @cos sv coepto paPepay8e15, 1. e. God manifested in the flesh, . Religio Medici, Sect. 36.

Impoffibile eft in uno homine, effe. plures animas per eflentiana. diferentes ; fed una tantum eft anima, quæ vegetativæ et sensitive. a intellective, officiis fungitur. Aquia. 12, Q. 26. 211, 2.

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