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thee up, that I may shew forth my power in thee. And I will harden his heart, and he shall not let the people go, &c" Answer, the Lord raised Pharaoh up. Up from what? From the dust unto a child, from a child to man, to be a king on the throne ; that he might shew forth his power in him.--And he has raised up you and, me, and all mankind, for the same purpose ; viz. To shew * forth his power in us; if it be not for that, what
is it for? We read in several places that the Lord hardened Pharaol, and yet that Pharaoh hardened himself : how could that be? God do it? and yet Pharaoh do it. We read that the Lord afflicted Job, and yet that Satan did it :(Job xix. 21. ii. 7.). And that the Lord moved David, to number Israel, and yet that Satan did it, &c. (2 Sam. xxiv. 1. 1 Chron. xxv. 1.) and that Solomon built the temple, and yet tells how his many workmen did it. Thus, we see there is a first cause, and a second cause; as saith the poet :
" No evil can from God procced,
:: Reuson saith, that mankind are agents or else prophets; for they can foretell some things, and then fulfil them,* ( this is the truth, and you
** Matter when it is moved by another caase cannot stop of itself, and when stopped cannot move of itself. But as we have the power of action, (the same as I give out my appoint: ment months before hand, and then fulfil it,) it is evident that we are prophets or else agents. To adopt the idea of prophe. cy, you will not, and if not, you must acknowledge agency, which material substance without thinking power doth not possess. From this I argue that there is something in man abstract from matter, which is spirit, which some call the soul, and which makes liiin sensible and rational, &c. And to suppose the soul to be a part of God is inconsistent, because God is completely happy, as is acknowledged from the Chris.
oannot deny it. If so, then it may be said with propriety, that the Lord hardened the heart of
tian to the Deist. Therefore, if my soul was a part of him I should have one continued stream of happiness.
But as I have frequently felt unhappy in mind, I herefrom argue that my soul is spirit abstract from God.
Some people have an idea that the souls of infants come right pure from the land of God by infusion into the body, and that the body being of Adam's race, pollutes the soul, and causes it to become impure, just as if the body governed the mind. Allowing the above. When did God make the soul of the child that was born yesterday? Why, says one, within 'the course of a few months past. Hush, I deny it; for the Bi. ble says, Gen. ii. 1, 2, 3. that God finished the heavens (that is the starry heavens) and earth, and all the Bost of them, and then God rested from the works of the creation on the seventh day--he hath not been at work in creating new souls ever. since. Therefore your idea that God makes new souls daily, falls to the ground; and you cannot deny it, if tlie Bible be true.
But says one, their souls were made in the course of six
Where then have they been ever since ? Laid up in a store house in heaven! If they were, they were happy ; if so, what kind of a being does this represent the Almighty, especially if connected with the opinion of some who suppose that there are infants in helt not more than a span long!
First, God made Adam happy in paradise, and these infantile souls happy in a store house, then when Adam falls, prohibits adultery, and at the same time previously decrees that they shall commit it to produce an illegitimate body, and he to help them on to perfect the illegitimate, takes one of these pure souls, infuses it into the body, and the body pollutes it, caused it to become impure, and is now a reprobate for hellfire. Thus you see some people represent God as making souls pure and keeping them happy some thousands of years, then damping them for a sin they never committed ; and now the difference between this BEING, if any such there be, that deal. eth thus with his creatures, and in that we call the decil, I leave you to judge. God help you to look at it in the scale of equality, and see whether the above be right or wrong.
But says one, where do you think the soul comes from? • As Adam was the first man, I must suppose from reason and scripture he got his soul right from God, as there was no other source for him to derive it from ; but Eve was taken out of Adam, and there is no account of her receiving her soul right from God; and if not, I must suppose the whole of her was taken from Adu, and of course she got her soul from
Pharaoli, and yet that Pharaoh hardened himself, even as mankind are hardened in this our day,
him as well as her body. And as we read that the souls of Jacob's children, Gen. xlvi. 26. were in Jacob's loins, and came out, &c. I herefrom infer, that they were not laid up in a store house in heaven, but came by natural generation from the parents as well as the body. Well, says one, estimate the value of the soul, (by mechanism.)
First, some people prize a thing according as who made it, at one mechanic made it, they prize it so much worth ; but it another made it they would prize it higher, because it was made by a more perfect workma!). If we prize the soul by this standard, it must be considered as valuable, because it was made by the perfectest of the perfect, and the wisest oi ahe wise, him that cannot err, Gow ALMIGHTY.
Secondly, some people value a thing according to its dura tion. If the soul be valued on that ground, it must be prized high; for it being spirit, it is inmortal and must cfdure as long as eternal ages pass away.
Thirdly, some people prize a thing according to the case of it; if the soul be prized on this ground, it must be esteemed as valuable, for at a certain time, it is said, fire millions were offered to any one who would contrive a machine that wouki perform perpetual motion, and yet none have been able to do it; yet in the construction of the case of the soul, which is the body, there is more wisdom discoverable than all the wisdom of the mechanics, in all the machinery on the face of this terraqueous globe.
If the case is thus wisely and beautifully made, low valua. ble must the soul be which the body is made to contain ! · Tourthly, some people prize a thing according to what it
costs: if the soul be prized according to this medium, it must be valuable, for if any smaller ransom thair the blood of Christ could have purchased immortal souls, from the curse of a broken law, doubtless God would have accepted the offering Samne people say that "one drop of Christ's blood is sufficient to cleanse a soul,” which idea I condemn, because the mag. nitude of a crime is not looked upon according to the dignity of the offender, but according to the dignity of the offended; therefore a finite being sinning against an infinite God, there is an infinite demerit in the transgression, and justice deinands infinite satisfaction. But a finite being can make finite satisfaction only, therefore there needs a mediator between a rebel creature and the CREATOR, which could be formed no way but by the two natures being joined together, that is to say the finite and the infinite, or in other words, the Godhead and manhood, or DIVINITY veiled in humanity.
But here comes up a deists and says, husb Lorenzo, it is in
&c. Observe, first, the Lord called to Phayaofa by favor, and gave him a kingdom. Secondly, che
consistent to adopt the idea that divinity and humanity can be joined together, as you talk, in the person of Christ. But I say, hush; for it is no more inconsistent with reason to adopt the idea that divinity and humanity can be joined together, than to adopt a former one which is self-evident, viz. that spirit and matter can be joined together, and form a man, which idea, or how it is I cannot comprehend, yet self-evident matter of fact puts it beyond all doubt, that spirit and matter are joined to form man, and you cannot deny it-and of course the idea that divinity and humanity can be joined to. geiher in the person of Christ, may be admitted according to reason. The manhood being offered up under an infinite inAuence of the DIVINITY, the sacrifice would be of infinite merit according to the transgression and the demands of justice: But to return, I cannot suppose that Christ would have done any thing superfluous for man's redemption, and of course, that one drop of his blood is sufficient to cleansé a soul or sare a world, is inconsistent, as though a considerable part of what he did was superfluity, &c. and of course in atoning for what is called original sin. I must believe that nothing needless was done ; if not, then Christ did no more than what was necessazy; and if so, the idea that one drop of his blood, &c. to cleanse a soul, is inconsistent. And if the demerit of one transgression demands infinite satisfaction then, the atone. ment made for that, would be a sufficiency for all the world, or ten thousand times as many : for what greater satisfaction could be made than that which is infinite? Therefore, the human nature being offered a sacrifice by the influence of the divinity, for the sin of the world, which was the sin of Adam, the sacrifice or ransom in some sense may be considered as infinite, it being offered under an infinite influence of the divine spirit; therefore, the satisfaction would be according to the transgression, and of course, in doing that, there would be a sufficient provision for all the actual sins of men, considering the nature of it, and how unbounded it is. Therefore, the soul when prized according to what it cost, must be considtred ves ry valuable.
But again, fifthly, some people prize a thing according to the scarcity of it. If a thing is very plenty, they would give so
much for it, but if it were more scarce, they would give much ·more, &c. So, immortal souls are plenty and yet very scarce,
for each man hath but one, each woman hath but one. O sinner, if thou lase thy soul, thou losest thy all, thou hast nothing left. God help thee to consider seriously, and stimulate thee to improve thy time, (which is on the wheel) for eternity
Lord called by commandments, and Pharaoh would not obey, by saying, “ I know not the Lord, neither will I let İsrael go.” Then the Lord called thirdly, by miracles, but Pharaoh reasoned against them in a diabolical way, by setting the magicians to work. Then fourthly, God called by affliction ; then Pharaoh made a promise to obey God, and let the Jews depart, if the afHiction might be removed: but when the judgment was removed, Pharaoh broke his promise ; therein he was to blame, and you cannot deny it for by breaking his promise, his lieart would patrally become harder, like metal when melted it is tender, and when grown cold is harder than before, and of course requires a hotter fire to melt it again; so it required a heavier judgment to operate on Pharaoh; and God would send it, and Pharaoh would promise and break them, till ten alictions passed away; and when the first-born was slain by the Lord, and yet by evil angels, as David in the Psalms tells you, Pharaoh was shocked, and let the Jews depart. He pursued them, and God permitted him to be taken in his own folly, and drowned in the Red Sea: Thus we find
The soul, which we perceive governs our body, (as the body without the soul, is a lifeless lump of clay,) we find from experience hath a memory, which is the power of reflection or re. collection, to call past things to remembrance, &c. Again, it bath an understanding, which is a power to comprehend and realize things as they are ; again, it hath a will, which is the power of choosing or determining... * We also have passions, one of which is love, inclining us to) that which appears delightsore. Anger is another passion, which implies dislike or opposition to a thing that is odious in our minds. Likewise, we have fear when danger we behold. Also joy when pleasure or happiness we possess. There are five outward senises by which we distinguish objects or qualities; these are inlets of knowledge to the mind, and only through them can we receive ideas, (except by inspiration, which is an inward conviction wrought by another spirit.) These five senses, are hearing, seeing, tasting, smelling, an! feelmg.