A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 11

A Commentary on 1 Peter 1-3 · Exposition of chapter 2 · Exposition of verse 11

p. 360Vers. 11, 12.

Dearly beloved, I beseech you, as strangers and pilgrims, abstaine from fleshly lusts, which fight against the soule:

And have your conversation honest among the Gentiles; that they which speake evill of you, as of evill doers, may by your good workes which they shall see, glorifie God in the day of their visitation.

THese words contain the epilogue or conclusion of the whole exhortation, as it concernes Christians in generall, from verse 13 of the former chapter, hitherto: and it hath in it matter both of dehortation and of exhortation, as answering in the substance to all that he hath hitherto intreated of by way of use. The dehortation is in verse 11; the exhortation, in verse 12: in the one shewing what they should avoid, in the other what they should doe. They should avoid fleshly lusts: and that they should doe, is, to live honestly.

In generall, wee may note, That it is the proper effect of all sorts of doctrine in Scripture, to make an impression of care in our hearts, about the reformation of our lives; that it is in vaine heard which doth not some way breed in us a hatred of vice, and a love of honesty: This is the use of all Scripture, 1 Tim. 3.16, 17. Which may serve for triall of such as come to the Word. They may know whether they bee good or evill hearers, by the impression made upon their hearts by the Word. And it may serve for information, to shew us the excellency of the Word above all other Writings, because there is no line in Scripture, but some way it tends to the redresse of our natures from sinne, and to plant holinesse in us: which can bee true of no humane Writings. And withall, it shewes the happy estate of the godly, who, though they have many diseases in their natures, yet they have wonderfull store and variety of medicines in Gods Word, to heale their natures. If, for the diseases of our bodies, there be but one herbe in the whole field that is good for cure, we have reason to thinke that God hath provided well in nature for us: but how is his mercy glorious, who in the spirituall field of his Word, hath made to grow as many herbes for cure of all our diseases, as there be sentences in Scripture! And lastly, it should teach us to use the Scriptures to this end, to redresse our waies by them. And thus in generall.

The first part of the epilogue hath in it matter of dehortation: where observe,

First, the parties dehorted; who are described by an epithet importing their priviledge above other men, viz. Dearly beloved.

Secondly, the manner of propounding the dehortation, viz. by way of beseeching: I beseech you.

Thirdly the matter from which he dehorts, viz. fleshly lusts.

Fourthly, the manner how they are to be avoided, viz. abstaine from them.

Fifthly, the motives: first, Yee are strangers and pilgrims: secondly, these lusts are fleshly: thirdly, they fight against the soule.

Dearly beloved.

This terme is not used complementally or carelesly, but with great affection in the Apostle, and with speciall choice and fitnesse for the matter intreated of; which we may observe in the most places, where this lovely epithet is given to the godly in other Scriptures. God is exceeding choice of his words: hee never mentioneth the tearmes of love, but hee brings to his children the affections of love, as I may so say. Men, through custome, use faire p. 361complement of words, when their hearts be not moved: but let our love be without dissimulation. But let that goe. The point here to be plainly observed, is, That Christians are beloved: of all other people they are most loved. I will but briefly explicate this. First, God loves them,How many waies Gods people are the onelyonly beloved ones. and that with infinite and everlasting love, and hath manifested it by sending his owne Sonne to be a propitiation for their sinnes, 1 Iob. 4.9, 10. Secondly, Christ loveth them, which hee sheweth by giving his life for them. Thirdly, the Angels of heaven love them; which they shew by joying in their conversion, and by their carefull attendance about them. Fourthly, the godly, in generall, love them. There is no godly man that knowes them, but loves them: for every one that loves God that begot them, loves every one that is begotten of God; every one, I say, that hee knowes, 1 Iob. 5.1. Lastly, the godly Teachers love them; which they shew, in that they are not onelyonly willing to impart to them the Gospel, but even their owne soules, because their people are deare unto them, 1 Thess. 2.8.

Now this love of God, of Christ, of the Angels,Use. of godly men and Ministers, should serve to support us against the contempt and hatred of the world. Wee have a love that is much better than the love of worldly men can be to us: First, because it is of better persons: and secondly, because it is of a better kinde; for it is more servent, and it is more pure, and more constant. Worldly men can shew no love that hath comparison to the love of God, or Christ, or any of those, for the servencie of it. And if worldly men love us, it is to draw us unto one evill or other; and besides, it will not last: for, wicked men will agree with themselves no longer than so many Curres will agree: they are alwaies contending, hatefull, and hating one another. Secondly, this point should much checke the unbeliefe of Christians, and their unthankfulnesse: for many times they are affected as if they were not beloved of any: whereby they much dishonour the love of God, and of Christ, and of Christians towards them also; and thereby they flatly contradict the Text, which saith, They are beloved. Thirdly, impenitent sinners should bee moved hereby to become true Christians, because till then they are monstrous hatefull creatures: God loathes them and their workes, Ioh. 3.36. Esa. 1.11, &c. And such vile persons are vile and odious in the eyes of the godly, Psal. 24.4. Psalm. 15.

Fourthly, Christians should labour to preserve this love unto themselves,How Christians may prese…ve this love. with increase of the comfort of it: and so divers things would much advantage them in this love: as,

1 Faith. To live by faith commends them wonderfully to Gods love; as being the condition mentioned when he sent his Sonne into the world, Ioh. 3.16. For without it, it is impossible to please God.

2 Humility would much commend them to the love of the Angels; who rejoyce more in one sinner that is penitent, than in ninety nine just men that need no repentance.

3 The fruits of wisedome, mentioned, Iam. 3.17. have a marvellous force to win love among men. To be pure, in respect of sincere Religion, to be gentle and peaceable, free from passion and contention, to be easie to be intreated, to be also full of mercy and good workes, and all this without judging or hypocrisie; to be no censurers, nor counterfeits: Oh this is exceeding amiable, if these things were carefully expressed.

4 And for their Ministers, two things would much increase their love to them. First, obedience to their doctrine: for this will prevaile more than all the bounty in the world, 1 Thess. 2.13. Heb. 13.18. Secondly, to converse without back-biting, or uncharitable judging of them. By these two, the Philippians and Thessalonians were highly advanced in the affection of the p. 362Apostle: and through the want of these, the Corinthians lost much in the love of the Apostle.

Thus of the persons dehorted.

The manner of the dehortation followes.

I beseech yee.]

In that the Apostle in the name of God doth beseech them, divers things are imported: as,

First, the marvellous gentlenesse and love of God to men: hee that may command, threaten, punish, yea cast off, yet is pleased to beseech men.

Secondly, the dignity and excellencie of a cleane heart, and honest life; It is a thing which God (by his servants) doth vehemently begge at our hands.

Thirdly, the honour of a Christian; hee is spoken to as to a great Prince, as the two former reasons shew him to be.

Fourthly, a rule of direction how to carry our selves towards others in the case of reformation; wee must learne of the Apostle to expresse a Spirit of meeknesse, and love, and humility. Passion and pride worke unspeakeable prejudice and hurt in the care of other mens faults.

Fifthly, with what reverentnesse and earnestnesse we should speake to God, when he speakes thus to us.

Thus of the manner of propounding the dehortation.

The matter to be avoided is lusts.

Abstaine from fleshly lusts.]

By lusts are sometimes meant grosse sinnes and disorders, which are the fruits of lust; and so the sinnes mentioned chapter 4.4. of this Epistle, are called lusts of the Gentiles.

By lust is sometimes meant corruption of nature: But I thinke it is taken neither of these wayes here.

By lust is sometimes meant the filthy desire of the heart after bodily uncleannesse, and so called the lusts of uncleannesse, Col. 3.5. Rom. 1.24.

But by lusts here (I take it) is meant all sorts of evill desires in the heart of man, and so called worldly lusts, Tit. 2.12. And in speciall these sorts of lusts are named in Scripture, which Christians should especially avoid.

Lusts to be… especialy avoided.First, the lusts of uncleannesse: filthy desires.

Secondly, the lusts of covetousnesse, and worldly cares.

Thirdly, the lusts of vain-glory, whether of envie, conceitednesse, or desire of applause.

Fourthly, the lusts of Epicurisme: those desires after delicious or excessive fare, or vaine apparell.

Fifthly, the lusts of malice and revenge.

These and such like, are the lusts which Christians must forsake.

The use is divers.

Uses. First, for information: and so it may shew us,

1 That outward honesty will not serve the turne: It is not enough to bee free from grosse sinnes. What case then are civill honest men in?

2 That in reformation it is not enough to forsake the evils we have no desire after, but we must leave our owne lusts.

Secondly, for consolation. Here is imported an excellent comfort to the godly in the case of inward and hatefull temptations. When vile things come ento the mind of the godly, if they dislike them, and do not lust after the…, nor entertaine them with spirituall dalliance, they may be assured, that those evils shall not be charged upon them: For before a temptation can be a sin, it must have somewhat of coveting in it. Christ was tempted as wee are, and yet hee sinned not, because he liked them not, but rejected them.

p. 363Abstaine from them.]

The manner how they are to be avoided, is contained in this word abstaine: which doth import divers things;

First, that without departing from iniquity, we cannot have comfort of our repentance. To come into the company of the godly, to make shew of Religion, to come to Church, or use private meanes, or barely to confesse sinne, or to feele terrours for sinne, is not enough, unlesse wee leave sinne. Iudas, Demas, Cain, and the wicked Israelites could doe the former; yet never repented.

Secondly, that the occasions of lusts will be daily offered to us from the world, or the divell, or our owne corrupted nature. Now it is not an argument of our misery to have them, but to entertaine them.

Uses. The use may bee,

1 For information: The true abstinence is to abstaine from sinne: the other abstinence from meat, or the like, is but circumstantiall, and not in it selfe acceptable to God, Esa. 58.

2 For triall: Those are sound Christians indeed, that abstaine from fleshly lusts.

Quest. But are there not lusts in godly men, as well as in wicked men?

Answ. There may be, but with great difference: for,

1 The godly man may be intangled with evill desires,Three differences of lusts in godly men and wicked men. but the wicked man is more: For he burnes in lust, yeelds himselfe over to his hearts lusts: Hee is given up to his lusts, he takes care for the lusts of the flesh to fulfill them: He serves his lusts, &c. Rom. 13.13. and 1.24. Tit. 3.3. Ephes. 2.3.

2 The godly man, if he be overcome of his lusts for a time, yet he humbleth himselfe, and judgeth himselfe for them, and grieves for them; whereas the wicked boasteth himselfe of his hearts lusts, and placeth his contentment in them, Psal. 10.3.

3 The godly man, if he be yet overcome, he will breake off his iniquity by repentance; whereas the wicked in his lusts is like the divell. Hee is incorrigible, no ill successe, or judgement, or reproofe can breake off his desire of transgression: yea his lusts are called, The lusts of his father the divell, Ioh. 8.44.

Thirdly, all godly Christians should learne from hence to be seriously bent to preserve themselves in the purity of Christian Religion, and to keepe their hearts from these soule annoiances.

Quest. But what should we do to be preserved from lusts?

Answ. First, thou must avoid the occasions of lusts: such as are,

1 Evill company, and therein evill example and evill counsell, Psal. 1.1.Helpes to avoid lusts.

2 Idlenesse and solitarinesse.

3 Excessive desire after,and delight in riches, 1 Tim. 6.9.

4 Ignorance, 1 Pet. 1.14.

5 Intemperance, drunkennesse, and fulnesse of bread, and deliciousnesse of fare, and apparell.

6 Hardnesse of heart, Eph. 4.17, 18.

Secondly, we must walke in the Spirit, cherishing all good motions, and pure imaginations, yeelding our hearts over to the government of Gods Spirit, doing all duties with the powers of our soule, Gal. 1.16.

Thirdly, wee must crucifie them, if they arise among our selves, with the same mind was in Christ, and resolve to suffer in the flesh by the sound practise of mortification.

Fourthly, we must strive after contentation, 1 Tim. 6.

Fifthly, we must get knowledge: for as ignorance brings them in, so knowledge fils the heart, and dares them out.

p. 364Thus of the manner of avoiding them. The motives follow: and the first of them is,

Yee are strangers and pilgrims.]

A stranger is hee that lives in a place that is not his owne Country, or Kingdome, or Nation, whither by right he belongs: so Abraham was a stranger, Gen. 21.23. and the Israelites in Egypt, Exod. 2.12. Now, a pilgrim is he that resteth not in a place, but travelleth onward from place to place.

Godly men are said to be strangers, and not strangers, in divers respects. It is said, they are not strangers in respect of freedome to the City of God, and the Common-wealth of Israel, Ephes. 2.29. They are strangers in respect of their absence from the heavenly Canaan, which is their owne home, to which they were borne by regeneration.

In this world then, all the godly are but strangers and pilgrims; which may serve,

Use.First, for reproofe even of divers godly men; and that in divers respects:

1 For their too much minding of earthly things. Why do our hearts carry us away after the world, considering it is but an Inne to be in for a little time?

2 For their meddling with other folkes businesse. A stranger onelyonly thinkes of his owne affaires, and doth not interpose himselfe in the affaires of others: so should we study to be quiet, and meddle with our owne businesses.

3 For discouragement of heart under the sense of our owne weaknesses and wearinesse in spirituall things: we must expect in such travell much weaknesse and wearinesse.

4 For impatience, either under the crosses of life, cast on us by God (whereas strangers arme themselves to beare all weathers) or under the scornes and contempt of the world: whereas we should looke for it, that the world should gaze at us and deride us, as usually men doe at strangers. Nor should Christians be at leasure to stay their journey, by seeking revenge for their wrongs, or be troubled if they cannot get preferment in the world.

Secondly, for instruction. It should wholly impose upon us the care of carrying our selves like strangers and pilgrims;

1 By having our conversation without covetousnesse.

2 By our language, speaking alwayes as may become the people of God, and heires of heaven; that the men of this world may perceive by our speech, that we are not of this world.

3 By our circumspection and desire to live without offence: as a stranger is very heedfull of his wayes in all places where he comes.

4 By our daily enquiring after the particular way to heaven.

5 By our thankfulnesse for the favours we finde while we are in the world, seeing it is a place we are not to looke for much in.

6 By our apparell. If …rangers be knowne by their garments, then is it a great fault for Christians to be found in the fashions of this world.

7 By our delight in good company: we should be glad of any that would goe with us to heaven.

8 By our affection homeward: our mindes should still be in heaven.

Nor should godly men be overmuch troubled, that they are strangers here in this world, and pilgrims, in the condition of travellers: for,

First, they are not strangers in the Common-wealth of Israel, and in the Kingdome of Christ: though at the same time they are strangers, in respect of their condition in this world.

Secondly, they are well provided for at their Innes. God provides their resting places, and no good thing will hee with-hold from them. That God which commands men to regard strangers, and shew them mercy, will himselfe much more be carefull for his strangers.

p. 365Thirdly, their pilgrimage will not be long.

Fourthly, they have good company: all the godly travell their way.

Fifthly, God hath appointed them guides: yea, Christ himselfe will bee their way.

Sixthly, by prayers they may send home continually.

Seventhly, it should much comfort them, to thinke what a glorious condition they shall be in, when they come home, in the new Jerusalem.

Thus of the first reason.

Secondly, the lusts must be avoided, because they are fleshly.

Fleshly.]

These lusts are fleshly in divers respects:Lusts are fleshly in divers respect▪

First, because they please after the flesh, which is the corrupt nature of man: they hold no delight, or shew of profit, but to the flesh: they are exceeding noisome, and grievous and foolish to the Spirit.

Secondly, because they raigne onelyonly in fleshly persons: they be the lusts of Gentiles, and such as are strangers from the life of God. Godly men complaine of them as an extreame misery, Rom. 7.1 Pet. 4.3.

Thirdly, because they arise most from the body, which is but a servant to the soule: and it is an extreame unmanlinesse, for the soule to be at the command of her servant the body; which concludes against the lusts of uncleannesse, riotousnesse, drunkennesse, vanity of apparell, &c.

Fourthly, because they proceed from the old man, or corruption of nature, or the flesh, considered as the enemy to God, and mans salvation: and so it is an argument taken from the hat…ulnesse of the flesh, and her working in us. The lusts and desires of the flesh ought to be hatefull, and we should suspect and abstaine from the projects of the flesh, if we consider,

1 That the flesh savoureth not the things of God, Rom. 8.Eight evill properties and effects of the flesh.

2 That she opposeth all good wayes, partly by objecting against them, and partly by making evill present, when we should performe them.

3 That her wisdome is against God: her fairest reasons are pleaded for things that are hatefull to God: such also are her excuses, and extenuations, and promises.

4 That if shee be followed, she will lead us by degrees into all abominations; as whoredomes, murders, debates, heresies, &c. these are her fruits, Gal. 5.

5 She will betray us to Sathan, that he may by himselfe set up strong fortifications in our soules: and her treason is the more dangerous, because shee is a domesticall enemy; and by his working in secret, our hearts may become a very cage or stie of uncleane spirits.

6 She hath already spoiled the Image of God in us, and made us looke most deformedly.

7 If shee once get power▪ shee is most tyrannicall: no respect of credit, profit, no nor salvation it selfe, can stirre: shee will be served, whatsoever come of it.

8 We should abhorre her, for the very mischiefe she doth to our posterity: we cannot looke upon our children, but wee may see what wofull hurt shee hath done by the infection they received in their propagation.

Uses. The use may be,

First, for reproofe of such as lay the blame of their faults upon their evill lucke, or evill counsell, or the divell: whereas they ought to lay the fault upon their o…ne fles…, even their owne ill nature. The divell no… the world could never hurt us, if the flesh did not betray us by defect, or consent, or evill action.

Secondly, for information. We may see what we should mortifie, and abstain from. Religion doth not binde men to mortifie the substance of the flesh, p. 366but the lusts of the flesh: we are not to destroy any faculty of the soule, or in the soule, or part of the body; but the inordinate appetite and desires of either; we are not to abstaine from the necessary meanes of life, as house, lands, diet, apparell, company, &c. but the evill concupiscence about these.

Thirdly, for instruction. It should teach us therefore to restraine the flesh as much as we can; and therefore we shall with the same labour, restraine the lusts of the flesh: and to this end,

1 Wee must with all feare and jealousie watch our owne natures, as mistrusting.

2 We must silence the flesh, and not suffer it to plead for sinne.

3 Wee must by a daily course of mortification, judge the flesh; that so wee may be, as it were, condemned in the flesh.

4 We must keepe from it what may pamper it; as idlenesse, excesse of diet, apparell, recreation, &c.

Which warre against the soule.]

These words may bee considered either in their coherence, or in themselves: in their coherence, and so they are the third reason taken from the evill effects of those lusts. In themselves there are two things to be opened; both what the soule is, and what this warre in the soule is.

The point is cleare, that fleshly lusts do much hurt the soules of men; and so, both the soules of wicked men, and of godly men.

First, of wicked men. These lusts hurt their soules,

1 Because they provoke the wrath of God upon them. The Israelites were not estranged from their lusts,How these lusts hurt the soules of wicked men, and therefore the wrath of God came upon them, Psal. 78.29, 30, 31.

2 Because they make us resemble the divell, Ioh. 8.44.

3 Because they hinder the power of the Word from them: they will never come to the knowledge of the truth, 2 Tim. 3.6.

4 Because it brings the soule in bondage: so as all the conversation of the soule is in a manner about those lusts of the flesh, Eph. 2.2.

5 Because they make all their prayers abominable, Iam. 4.

6 Because sometimes they are scou…ged with a reprobate mind, being given up to their lusts, Rom. 1.

7 Because they may drowne the soule inperdition, 1 Tim. 6.9.

If godly men entertaine these inward evills in their thoughts and affections, many evills will follow.

1 They hinder the Word.as also the souls of godly men.

2 They grieve the good Spirit, by which they are sealed to the day of redemption.

3 They harden the heart, and blind the understanding.

4 They hinder good cuties, Gal. 5.17.

5 They wound the soule.

6 They make the mind soule and lothsome: they defile.

7 They may bring outward judgements upon thee, or inward terrours of conscience.

Use. The use may bee partly to declare the misery of such Christians, as are fallen away from the acknowledgement of the truth, by intertaining these lothsome lusts: of whose fearfull estate at large, 2 Pet. 2.18. to the end.

Partly it should worke in all the godly obedience to the Counsell of the Apostle here, in abstaining from these lusts, as grievous hurts to the soule, or their soules: they shou…d put on the Lord Jesus in sincerity, and never more take care to fulfill these lusts of the flesh, Rom. 13.13.

Thus of these words in the coherence: The sense will be more full, if wee consider more at large two things in the words.

p. 367First, what the soule is.

Secondly, what this warre in the soule is.

Two things have made the inquirie about the soule exceeding difficult. The first is the nature of the soule. For it is a spirituall essence, and therefore wonderfullhard to be conceived of. There be three things cannot fully be conceived of, or defined by man: first, God: secondly, an Angel: and thirdly, the soule of man. Now besides this transcendencie, as I may call it, of the soule, the fall of man, and custome in sinne, and the remainders of corruption in the best, have made this doctrine so hard, that wicked men scarce discerne that they have a soule; and godly men are very ignorant, and impotent in conceiving the condition of the soule.

This word Soule is diversly accepted in Scripture: for it signifies sometimes

The life of man, as Matt. 6.25. Be not carefull for your soules,Soule taken in divers senses. what yee shall eate, &c.

Christ: because looke what the soule is to the body, that is Christ to the whole man: so Psal. 16.10. Thou wilt not leave my soule in hell, that is, Christ, Act. 2.25, 29, &c. and 13.35, 36.

The dead bodies, Levit. 19.28.

The whole man: to Gen. 46.26. by a Synecdoche.

But here it signifies that part of man, which is called his spirit.

By the soule then we understand that part of man which is invisible, and invisibly placed within the body of man. Now the things which are fit for us to inquire into and know, concerning the nature and excellency of the soule, may be comprised briefly in this description of the soule.

The soule of man is a substance incorporeall, invisible, and immortall,A discription of the Soule. created of God, and united to the body, and indued with the admirable faculties of vegetation, sense and reason, to this end principally, that God might be of man truly acknowledged, and duly worshipped.

Every branch of this description containes an excellent commendation of the soule, and should much affect us with admiration of Gods workmanship, and his love to us in making us such excellent creatures; and withall it should breed in us the care which the Apostle here cals for, of avoiding all things that might defile our precious soules.

The soule is the abridgement of the invisible world, as the body is the abridgement of the visible world: man is rightly said to be a little world. God made man last; and in man made an Epitome of all the former workes: For all things meet in man, who consists of a substance partly corporeall, and partly spirituall. For all things which God created besides man, are either such creatures as are discerned by sense, being bodily, or such creatures as are removed from sense, being spirituall, as the Angels. Now I say, man may resemble both sorts of creatures; the visible in his body, and the invisible in his soule.

Now the former description of the soule of man doth commend the soule for seven things.Seaven things very considerable in mans Soule.

First, that it is a substance.

Secondly, that it is incorporeall.

Thirdly, that it is immortall, and cannot die.

Fourthly, that it is created of God immediately.

Fifthly, that it is joyned to the body after a wonderfull manner.

Sixthly, that it hath these excellent faculties.

Seventhly, that hereby man hath honour to know God and his workes, which all other creatures in this visible world want.

The first thing then to be enquired after is, what the soule is in respect of the being of it. And this I must answer, first, by removing from the consideration of it, what it is not.

p. 368First, the soule is not the harmony, or right temper of the harmonies of the body, as Galen that great Physician is said to affirme; which appeares evidently by these reasons:

1 That then every body, in which the harmonies, or foure elements are tempered, should have a soule in it, and so stones should have soules, yea such as man hath, indued with reason, &c. And therefore simply the soule cannot be the foreign, or temperature of the elements or humors.

2 It is apparent, that the soule governes the excesses which arise from the humours of the body, as a man that by temper is apt to be angry or heated, yet hath something within him which bridles this anger, notwithstanding the heat of his body.

3 If the soule were nothing else but the temperament of the humors, then it were but a meere accident, in that it can bee present or absent as the corruption of the body: but wee see that cannot bee: For remove the soule from the body, and it ceaseth to be a living body.

4 By Scripture it is evident, that when the body was formed, the soule, as a thing distinct from it, was infused into it by God himselfe, Gen. 2.7.

Secondly, the soule is not a power, force, or facultie infused into the body, by which it is able to live, or move, or worke: For then removing the body from it, it cannot subsist; whereas wee shall prove afterwards, that the soule will subsist without the body, and therefore cannot be an accident in the body, or a power onelyonly of the body. Besides, the soule is the subject of vertues and vices, of sciences and arts: Now, no accident can be so.

Thirdly, the soule is not the life of man: that is apparent in Scripture, when a difference is put betweene the soule and life;Psal. 49.18.Ps 49:18 as, what soule shall be blessed in life? So 2 Sam. 11.11. By thy life, and the life of thy soule.

The soule then is a substance of it selfe, put within us by God, distinct from the body: this may be evidently proved.

The Soule is a substance.First, God, after he had made the body, is said to breath into it the breath of life, to note, that his soule was a substance distinct of it selfe.

Secondly, because it can subsist without the body, as is apparent in the soule of Abraham, Lazarus and Dives, Luk. 16. And of the soule of the theefe on the crosse it is said, This day thou shalt be with mee in Paradise.

Thirdly, God is said to have formed the Spirit in the midst of man; so it is a substance of it selfe: Note, he saith, in him, not of him.

Fourthly, those words of David and Christ prove it: Into thy hands I commit my spirit: the body being committed to the earth, there remained a substance delivered to God.

Fifthly, that place of Ecclesiast. Chap. 12. is most plaine; The body returnes to dust, and the Spirit to God that gave it: therefore there is in man a Spirit, which returnes to God.

Sixtly, Paul desires to be desolved, and to bee with Christ: so there was a substance which should enjoy the presence of Christ, Phil. 1.23.

The second thing to be proved is, that the soule is incorporeall. It is joyned to the body, but it is no body; it informeth the matter of man which is his body, but it is without matter it selfe: it is immateriall: it is wholly a spirituall substance: It is not a bodily substance, no, not a most subtile, or pure body, but altogether incorporeall: This is a high doctrine, and shewes the soule to be an admirable kind of sustance. Now that the soule is void of matter, and is no bodily substance, may be plainly proved, though not easily explicated.

The soule is not a bodily substance.First, it is expresly said to be a Spirit: now spirits are not flesh and bones, or any like bodily substance, Psal. 31.6. Eccles. 12.7. and Zach. 12.1. It is reckoned one of the wonders of Gods creation, that he made in man a spirit.

p. 369Secondly, the soule is after the Image of God, and hath imprinted upon it the similitude of the goodnesse, wisdome, and holinesse of God. Now it were not like God if it were a body, nor were it capeable of such habits which can be stamped upon meere naturall or bodily things.

Thirdly, the soule performeth those actions which depend not upon the body, and are done without bodily instruments; for it understandeth and willeth.

Fourthly, if the soule were a body, then it must be corpus animatum or inanimatum: but to say it is without life, is sense-lesse, because it enlives and animates the body: and to say it is animatum, enlived it selfe, it must then be so by some other body. All which the same questions might be asked, and so run into an infinite.

The third thing is, that the soule is invisible. This shewes the transcendencie of the nature of it; and experience in all men proves this: for, who ever saw a soule?

Obj. The soule of Dives in hell saw the soule of Abraham and Lazarus: and Iohn saw the soules of those that suffered for the testimony of Jesus, Revel. 20.4.

Sol. These soules were seene by the eyes of understanding, not by the bodily eyes.

The fourth thing to be proved, is, that the soule is immortall, it cannot die:The soule is immortal. when it is once kindled, it will never goe out, or be extinct; as the Sadducees wickedly imagined, and some Athiefts still thinke the contrary. This is a point necessary to be knowne; as for the truth it selfe, so for the use of it in our lives. For, to doubt of immortality makes us miserable; and to beleeve the soules are mortall, makes men Epicures: Let us eate and drinke, for to morrow we shall die. But to be fully assured of an estate after life, makes a man carefull so avoid sinne, lest his soule live for ever miserably; and to serve God, that hee may live for ever happily.

Now things may be said to be immorrall two waies: either absolutely, and in their owne nature; and so God onelyonly is immortall: or else they are so by the will and pleasure of God, and not by their owne nature; and so the soules of men, and so the Angels are immortall.

There have beene two sorts of men that have denyed the immortality of the soule: the one were the Sadducees among the Jews, who held that in death the soule of man is utterly extinct, as the soule of a beast: the other were certaine Arabians, of whom Eusebius and Saint Augustine make mention; who said that the soule died with the body,Eus. Eccl. Hist. l. 2. c 26. Aug. tom. 6. de haeres. c. 8.3. and so remained dead till the day of Judgement, and then they revived with the resurrection of the body.

Now against the first sort may be produced many reasons, as also evident Scriptures.

The reasons are such as these:

1 The providence and justice of God proveth the immortality of the soule. For here in this life good men have not all their happinesse; and evill men live in prosperity: so there must be another life, where justice must be done.

2 Religion confirmes this: for to what end were religion and serving of God, if the soule died, like the soule of a beast, seeing in this life the most godly are outwardly in great misery many times? For if S. Paul say, If the dead rise not, then of all men are we most miserable; it will hold much more strange, if the soule live not at all after death.

3 The wisedome of God proves it: for else man were not in better case than the beast, yea, in some cases worse. For, man from his infancie to his death, is liable to many diseases, subject to cares and griefes, which the beast is free from: yea, this addes to mans misery, that he knowes he must die which p. 370the beast doth not. Now, shall man, that was counted like God, be thought to have no better end than the beast, that did exalt himselfe so much in the glory of his beginning?

4 The conscience of malefactors proves this, who feare a judgement after this life, and an estate of misery.

5 The nature of the soule proves it; for it is simple, and void of all contrariety, and accidents, and causes of corruption or putrefaction, and is, besides, the Image of God. Now, no mortall thing can be the image of that which is immortall.

These reasons make it exceeding probable. But I am of their mindes, that thinke it may be beleeved by faith, but not be proved by reason.

The Scripture therefore onelyonly makes this point cleere, such as these:

First, our Saviour proves it out of the Word of God; saying, I am the God of Abraham, Isaac, and Iacob, &c.

Secondly, it is most plaine, Mat. 10.28.

Thirdly, eternall life is every where promised to them that beleeve.

Fourthly, such places as treat of the Resurrection, last Judgement, and the Glory of heaven, prove it.

Now for the other sort, that confesse the life of the soule after the last Judgement, but deny that the soule lives after death till then, there are divers Scriptures against their opinion: As,

First, the former Scriptures. The soule cannot be killed at all, Matth. 10. And God was presently the God of Abraham, as then living: and for eternall life, it is not said, He shall have; but, He hath eternall life that beleeveth.

Secondly, Christ said to the theese, This day thou shalt be with mee in Paradise; not at the last day.

Thirdly, Ro. 8.38. Death cannot separate us from God in Christ, as it would if the soule were dead, or a-sleepe, and did not enjoy God.

Fourthly, the dead that die in the Lord, are forthwith blessed, Rev. 14.14.

Fifthly, the soules of Abraham and Lazarus were in joy and alive after death; so was the soule of Dives in hell.

Sixthly, Iohn saw, under the Altar, the soules of them that were slaine for the testimony of Jesus, and they cryed with a lowd voice, O Lord, how long? &c. Revel. 6.

Seventhly, the soules of the wicked die not, but are kept in prison, and are now in prison too, 1 Pet. 3.19.

Before I leave this point of the immortality of the soule; it is profitable, briefly, to answer certaine objections which may be brought out of some words in the Scriptures: as,

Ob. 1. The soule that sinneth, shall die, Ezek. 18. Therefore it seemes the soule is mortall, or at lest for sinne it must die; and the rather, because it was threatned in Paradise: That day that thou eatest thereof thou shalt die the death.

Sol. The Scriptures evidently shew, that since the fall, and sinne, yet the soule doth not die, as the places before alledged prove: But the answer is, That this death threatned, or inflicted, is not the destruction of the beeing of the soule; but the depriving of it of the grace, and savour, and presence of God.

Ob. 2. Eccles. 3. It is said that there is one end of the man and of the beast; As dieth the one, so dieth the other.

Sol. These are not the words of Salomon, but of the Epicure, who is here, as in other places of that booke, brought in, declaring his mind of things: For, Salomon himselfe concludeth evidently, that the soule returneth unto God that gave it, as in the last Chapter.

The other objections are the objections of the dreamers, that is, of such as p. 371imagine that the soule lieth a-sleepe till the day of Judgement, and perceives nothing, and is without operation, which is to say, it is dead, seeing life is nothing else but the continuall motion and action of the soule.

Object. 1. It is said that man, when hee dies, sleepeth; as Christ said of Lazarus, He sleepeth, Ioh. 11. and, Stephen slept in the Lord, Act. 17.

Sol. Other Scriptures adde another word, viz. in the grave, or in the dust, Iob 7.21. and Psal. 78. sleeping in their graves; but it is evident, that the soule cannot sleepe in the grave, but the body only: And Stephen delivered his Spirit to Christ.

Object. 2. Paul saith, that if the body rise not, we are of all men most miserable: That, it seemes, cannot be true, if the soule enjoy blessednesse without the body.

Sol. The immortality of the soule, and the resurrection of the body, are conjoyned: For the Soule without the body can bee for ever, because it is the forme of the body. Though God for the time doe, by his power and race, provide for the soule in glory, yet it is not at full happinesse, till it bee joyned to the body againe: For without the body it hath no use of vegetation, or senses, but onelyonly of reason. But for the Argument of the Apostle, it holds good of that part of man which is in question, which is the body of man: for the bodies of godly men are more miserable than other men; kept under and exposed to many restraints and paines, either by mortification or persecution, which the bodies of wicked men are not exposed unto.

Ob. 3. It is said of the spirit of Princes, that it returneth to his earth, and in the day of death his thoughts perish: So the soule thinkes of nothing after death, till the day of judgement.

Sol. The place is corruptly alledged, two wayes: One in the words, the other in the sense: for the text doth not say, That his spirit returneth to his earth; but thus, His spirit returneth, viz. out of his body to God, and he (not it) returneth to the earth, viz. in respect of his body: for the other, these words, His thoughts perish, must not be understood of his understanding after death, but of his projects while he lived. For men are exhorted not to trust in Princes: for they may die, and then all their promises and projects will bee of no use, and come to nothing

Ob. 4. It is said that the dead cannot praise God, Psal. 87. and 113. and 30.

Sol. That the soules of the godly in heaven do praise God, is manifest, Rev. 5.11, 13, 14. and 19.1. Now the Scriptures cannot be contrary one to another: and therefore the places in the Psalmes must not bee taken simply, but only in some respect. The dead do praise God, but not as the living did in their lives: their praises cannot provoke other men to beleeve in God, or serve him, as in this life they might.

Thus of the immortality of the soule.

The next thing to be inquired after, is about the originall of the soule:The originall of the soule. and about this point in severall ages divers men have breathed divers and strange conceits, erring, because they knew not or regarded not the Scriptures.

First, some conceived so highly of the soule, as to thinke it was no creature, but uncreated and eternall, without beginning; but this must needs be false,

1 Because then the soule should bee God, and infinite too; for God onelyonly is uncreated.

2 Because then the soule had understanding, and thoughts, and willed from eternity, whereas till it was in our bodies it did not worke: and to imagine, it should be as a dead lumpe all that while, is monstrously absurd.

Secondly, others have conceived, that when men die, their soules goe into the bodies of other men that be borne; and so our soules heretofore were the soules of some men that be dead. This was the opinion of divers of the Philosophers. p. 372And it is apparent, that divers of the Jewes were infected with it: for about Christ they said, Some, that he was Elias; some, that he was Ieremias; and some, one of the Prophets; and some, Iohn Baptist. Now they saw that his body was not theirs, and therefore they thought, that his soule was the soule of some of them. Now this opinion cannot be true;

1 Because no Scripture gives any notice of it: for in that place the conceit of the Jewes is told with dislike.

2 Because the soules that were delivered out of the miseries of this life, should be brought from their blessednesse into miserie againe; which is most absurd.

Thirdly, others have imagined that the Angels should beget our soules, as our parents beget our bodies: but this is extreamly absurd;

1 Because then our soules should be in the Image of Angels, whereas they were made in the Image of God.

2 Because this was an heresie long since condemned, and with hatred cast out of the Church.

Fourthly, many Divines, both of ancient and moderne Writers, have declared themselves to be of the mind, that the soule comes from the parents by generation, per traducem, and that the parents doe beget the whole man, which consists of soule as well as body.Anima non est ex traduce. Now though it be true, that this opinion hath had, and still hath great patrons, and that it may not be denied, but that it is defended with marvellous great appearance of reason and truth; yet it is rejected, and hath beene by the greater part of sound Divines, and by reasons unanswerable: for, if the soule come from the parents, then it must come either from the body of the parents, or from their soules. Now it is apparent it cannot come from their bodies,

1 Because a bodily substance cannot beget a spirituall substance; because it cannot derive from it selfe that which it hath not.

2 Because the soule must consist of the foure elements, of which the body is compounded: but it is apparent, there are no bodily humours in the soule; for it is not hot, nor cold, nor moist, nor drie.

3 Because nothing that is mortall, can beget a thing that is immortall, such as the soule hath been proved to bee.

Nor can the soule come from the soule of the parents,

First, because if it did, either the whole soule was derived of the parents, or but a part of it. If the whole soule was derived, then the parents should die: nor can a part of the soule be derived, because the soule is indivisible: there can be no partition in an essence which is simple and uncompounded.

Secondly, we know that Angels produce not Angels: nor can the soules of men produce soules, because they are spirits as the Angels are.

Nor can the soule come from the whole man:

First, because it is evident by experience, that after the parents have done the worke of generation, the first matter lies divers daies in the wombe; in which the parts of the body are secretly formed, before it have life, or a living and quickning soule: which is an evident demonstration, that from the parents comes nothing but the bodily substance, which is fashioned by degrees, to be a mee…e Tabernacle for the soule afterwards to be infused into.

Secondly, because if the parents did propagate the soule, they must propagate such a soule as at that time they had; which cannot be: for then godly parents should derive a soule to their children, which at the least in part was regenerate. But this is evidently against all Scripture; all confessing, that the child is borne infected with originall sinne.

Thirdly, because it is contrary to the Scriptures; which acknowledge, that the soule was formed by God himselfe: which was true both of our first parent p. 373Adam, Gen. 2.7. and of the soules of all his posterity, which are expresly said to be made by God, Esa. 57.16.

Lastly, it remaines then, that the soules come from God. Now, if the soules come from God, then it must needs be, as God is the materiall cause, or as he is the efficient cause.

It is true, that some have imagined, that the soule of man was made of the substance of God, because it is said, God breathed into man the breath of life, Gen. 2.7. as if he infused into him somewhat from himselfe, as a part of his divine substance. And the Apostle Paul saith, Act. 17.18. We are the Progeny of God: and Saint Peter saith, We partake of the divine Nature, 2 Pet. 1.4.

Now this opinion cannot be true, and was worthily condemned by the Fathers as hereticall: for,

Then man should be God. For, whatsoever God begets from himselfe, is God: and therefore we say, Christ is God.

Then some part of Gods nature should be infected with sin and ignorance, and be damned in hell too; which is wonderfull blasphemous to beleeve.

Now for the places alledged, That in Gen. 2. must be understood figuratively: for God hath not properly breath; but he meaneth, that God after a wonderfull manner did infuse the soule into the body. And for the place in the Acts, we are said to be the progenie of God… not in regard of substance, but in respect of resemblance in gifts, with which mans nature is adorned. And for the place in Peter, we are said to partake of the divine nature in the same sense, namely, as we are qualified with gifts; as wisdome, goodnesse, holinesse, in some kinde of likenesse of God.

It remaines then, that we are of God effectually,God creates the Soule. because God hath created our soules, and formed them in us. This then is the truth, that God doth create the particular soule of every man, and inhere it to the body, when it is formed and distinguished in the parts thereof. This may be proved diversly:

First, it is cleare, it was so done with the soule of Adam: for his body was already framed, and then his soule breathed into him. Now, if the soule of Eve, and of all others, had another manner of beginning than the creation of God, it would have beene mentioned in the Scriptures: but that is no where mentioned.

Secondly, Moses calls God the God of the spirits of all flesh, Num. 16.22. and 27 16.

Thirdly, David saith, the Lord fashioneth the hearts of all men alike, Psal. 33.15. It is Gods worke then to create the heart.

Fourthly, Solomon saith, Eccles. 12.7. The body returnes to the dust, and the soule to God that gave it: in the dissolution of all things, they returne to the first causes and matter. As the body may be proved originally to be of the earth, because it returnes to dust: so must the soule be of God, because it returnes to God which is said to have given it.

Fifthly, the Prophet Esay useth this phrase concerning God, and in his name: The soules which I have made, Esa. 57.16. Do you aske how the soule comes into the body? The Lord answers, I made it.

Sixthly, the Prophet Ezekiel, shewing how man becomes a living creature, speakes thus: Thus saith the Lord to these bones, I will cause a spirit to enter into them, and they shall live, Ezek. 37.5.

Seventhly, the words of the Prophet Zecharie are yet more cleere. Thus saith the Lord, the Lord which spreads out the heavens, and foundeth the earth, and formeth the spirit of man in him. Out of these words it may be proved that God created the soule of every man, and that it is his onelyonly worke. For first, he saith expresly, God formed the spirit in man. Secondly, this worke of God is compared to two other workes, viz. the spreading out of the heaven, p. 374and the laying of the foundation of the earth. Now it is evident that those two things he did of himselfe, of nothing, without any meanes.

Lastly, that place in Heb. 12.9. is most cleere. The words are these: Wee have had the fathers of our flesh, which chastised us, and we reverenced them: how much more should we bee subject to the Father of our spirits, and live? Where is a manifest antithesis betweene the flesh and the spirit; and the fathers of our flesh, and God the Father of our spirit: we had our flesh from our parents, and our spirit from God. I might adde the reason, taken from the manner of giving of the soule of Christ: for, he was made in all things like to us, sinne onelyonly excepted. Now it is evident, that Christs soule was not begot by carnall propagation; and therefore it was created of God.

Ob. 1. Now against this is strongly objected, that if the soule be created immediately of God, then it is created either pure or sinfull; if pure, then how is it that the soule is guilty of originall sinne? if impure, then how can it be avoided but that God must be the author of sinne?

Answ. This reason drave divers of the Fathers in the time of Hierom…, especially the Westerne Fathers, to beleeve that the soule was propagated from the Parents: and Saint Augustine is doubtfull which opinion to take to, the inconveniences of each opinion seemed so great.

But other Divines answer this objection in this manner:

First, that the soule is created of God, pure, but joyned to a body conceived in sinne: which is no injustice in God, because he delivers the soule, but into such an estate as man had cast himselfe into by his owne wilfull sinne, bringing this corruption not onelyonly upon himselfe, but upon all his posterity, who fell in him. Hee by agreement with God, being as the common sort of mankind, was with him to stand or fall, in that generall respect. Nor may it be doubted, but that the body may worke upon the soule: as we see by experience, when the body is full of cholericke humours, it inclines the soule to anger; and so when the body is burdened with melancholy humours, it evidently makes sadnesse even in the very minde, &c.

Another answer may be this: God creates the soule pure; but yet that soule is guilty of owing though not of doing; debendi, though not agend… : it is charged with the debt of Adam, as children may be charged with their fathers debts. Now this is one part of originall sinne. As for the other of corrupt inclination, it is to answer modestly, if we say we understand not: being assured of two things; the one, that God is the Father of spirits; and the other, that all men are infected with sinne from the wombe. Both are to be beleeved, though in this life we cannot explicate it. And what hurt is it if wee be ignorant how sinne entred into our natures, seeing it concernes us to know it is there, and to learne how to get our natures recovered?

Ob. 2. Other living creatures beget the like to themselves, both in body and in soule too: and therefore by this doctrine men should be more unable and unperfect than any living creature. For, if he do beget but onelyonly the body, he doth not beget one in specie like to himselfe.

Answ. Though God create the soule, yet it followes not, but that it may be truly laid, that man begets a man, and that he is not more unperfect in generation than any other creature: for,

First, the Virgin Mary did beare Christ-man in her wombe: and Christ-man is said to be of the seed of the Virgin; and yet his soule was created of God, as hath beene shewed before.

Secondly, though there bee some dissimilitude in the generation of man, and of a beast, yet it doth not follow that man is more unperfect. As for instance: The bea…t begets his young, and brings him forth strong, covered with a hide, able to feed himselfe presently, full of leaping and other actions: p. 375But man brings forth an Infant, weake, crying, naked, unable to feed it selfe. What, is man therefore more unperfect? No, for the perfection of generation doth not consist of these things, or in these things. For here man excels all other living creatures in the world in generation, because he is Gods instrument for the begetting of a body fit to be united to such a soule. God also doth hereby commend the generation of man, and dignifie it, that he is pleased so to worke in mans generation as he doth not in any other creature, vouchsafing to give unto mans generation such an admirable soule to his body. For therefore was the creation of the first man more excellent than the creation of other creatures, because God having framed his body of the dust of the earth, did infuse such a soule into him.

Object. 3. It is a peevish objection that some make, thus: If God create the soule in all men, then when any is borne of Adulterie, God should cooperate with the adulterer, and so be either the author, or the approver of sinne, that will give the soule to such a wicked generation.

Sol. Some answer thus, That God is not the author or approver, because out of evill he onelyonly workes good for his owne glory.

Others answer, That God onelyonly cooperates with the action, not with the sinne of the action, or the evill of the action, or the evill which is in the will of the agents.

But the best answer is theirs, that answer by a similitude, thus: The earth hath received her nature and vigour from God, to nourish and bring forth the seede that is cast into it, without difference, whether the seed be lawfully taken out of the barne, or stolne by fraud. The stolne graine doth not cease to grow in the earth, nor is it to be expected, that nature should cast out such seed; and yet the earth doth not justifie the action of him that stole the graine: so is it with God that workes according to the grounds of nature, and his owne decree and providence. Hee is not to bee blamed for the evill of the action, when hee workes according to the rules of nature, and will glorifie himselfe by raising a frame of good out of that which by men was ill done.

Object. 4. Wee see, that children resemble the vertues or vices of their parents; and therefore as from the bodies of their parents they receive a likenesse to them in body, so is it that from their soules they receive this similitude of their vertues or vices.

Solut. Experience shewes, that this is not alwaies true. For many children have no resemblance in them of their parents qualities. Secondly, where this is true, it is not because their soules are derived from the soules of their parents, but they have it from the bodies of their parents: For the soule after suffers from the sympathie with the bodie; as by reason of certaine humours in the bodies of parents, that incite wrath, or griefe, or lust, or the like, may come infection to the child, but not from their soules. Thirdly, rather the argument may be retorted upon them, that in asmuch as the soules of all children are not like in qualities to the soules of their parents, that therefore they receive not their soules from their parents.

Ob. 5. Gen. 9. Lev. 17. The soule is said to bee in the blood: Now it is evident, that the blood is from the parents.

Solut. The soule is in the blood, but how? By the effect of it, which is life: otherwise the soule is neither devoured in the blood, nor depends upon it in it selfe.

Ob. 6. It is said, Gen. 2. That God rested from all his workes. Now if hee did daily create new soules, then he rested not from all his workes, but continues creation still.

Solut. The meaning of Moses cannot be, that God rested simply from all creation. For then it must needs follow too, that the soule of Christ was p. 376not created, but propagated: which cannot be true. But his meaning is, that hee rested from creation of things in specie; hee made no more new sorts of things. That hinders not creation in individuo, which is a worke of God, preserving those sorts he had made at the first, by creating successively a new supply, as in this case of the soules of men. That God did not rest absolutely, is plaine by the words of our Saviour Christ: My Father worketh hitherto, and I worke, Ioh. 5.

Hitherto of the originall of the soule. The union of the soule with the body followes, which is a consideration of no lesse difficulty than the former, no lesse needfull to be knowne, no lesse certaine. That it is united to the body so as to make it one man, is apparent by the words of God in the creation: Hee breathed into him the breath of lives, and so Adam became a living soule. Hee became then a man, or a living creature, distinct from other creatures, upon his conjunction of the soule with the body. And by this union with the body doth the spirit of man differ from the Angels, who are spirits separate, and such as exist without relation to a body: whereas the soule of man, in the creation of it, and the disposition of it also, tends unto this conjunction with the body, and doth not fully exercise it selfe living without the body; and that is the reason why man is not absolutely perfect after death in his soule, till the day of judgement. For though the soule doe enjoy an estate free from sinne, or paine, or misery: yet two of the faculties of the soule are without exercise, till it be united againe to the body, viz. the faculties of vegetation and sense, which cannot be exercised but in the body.

The manner how the soule is united to the body, is full of difficulty to expresse:Union of the soule with the body, how. The question is, whether the soule worke upon the body from without, and so is by that meanes joyned to it; or whether it be placed in the body, and worke there, and from thence. This latter is the truth: for the soule doth not worke from without: which I shew by a comparison. The light and the eye are joyned together in seeing: But how? The light, from without, extends it selfe to the eye, and so is joyned to it: so is not the soule joyned to the body, but is seated within the body; which appeares so, partly by experience: for we may all perceive that our thoughts, reason, will, affections, &c. do discover themselves within us; and it is manifest that God infused the soule, not upon the body, but into the body, seating it within us.

The soule, then, is within the body, and so joyned to it; But how? Divines have sought out divers similitudes to expresse their mindes. And first to shew how it is not joyned:

First, not as water and the vessell that holds it are joyned by contact, or touching one another: for, the soule is not a bodily substance, and therefore cannot be joyned by touching; nor doe the water and vessell make one thing, as the soule and body do one man; nor do they worke together, as the soule and body do: for the water doth all the worke thereof in watering or clensing, without the vessell.

Secondly, not by mixture, as water and wine are mingled together. For things mingled cea…e to be what they were: for there is no longer water nor wine now they are mingled; nor is the soule materiall, to suffer such a mingling.

Thirdly, not as the heat of the fire is united to the water, when the water is heated: for though the heat be joyned to the water as the former, yet it is but an accidentall forme; and they are one by accident, not per se.

Thirdly, not as the voyce is in the aire: for though the voice be dispersed abroad the aire, and doth likewise carry something to the understanding, besides the sound; yet doth not this reach to expresse the union of the soule with the body. For, the voice is not the forme of the aire, nor is it conceived in the aire, without the breaking of the aire; and besides it presently vanisheth: p. 377whereas the soule is a substance, and doth not easily depart out of the body.

Fifthly, nor as the Mariner is in the shippe with the Governer, for the dispatch of his journey: for though the body bee as a tabernacle wherein the soule dwells, yet that similitude doth not expresse this union, because the soule and body make one thing; whereas the ship and the Mariner do not make one thing, but are two distinct sorts of things: yea the soule and body are soone, that by sympathie what one suffers the other feeles; whereas the wounding of the Mariner is not the tearing of the ship, or contrariwise.

There are two similitudes that doe more neerly reach this secret.

The first is of Christ. For, as God and man make one Christ, so the soule and body make one man. But I will not meddle with the breaking open of that dreadfull mysterie.

The other is of the light of the Sun in the aire: for there are many things in this comparison, doe fitly resemble this divine light; which is our soules as they are joyned to our bodies.

1 This light doth fitly resemble the soule, because it is a thing that cannot be corrupted or divided.

2 This light doth so pierce into, and penetrate the aire, that they are both made one, and are not separated: so doth the soule the body.

3 The light and the aire, though joyned together, are not confounded or mingled together: for, the light remaineth light, and the aire the aire; so is it in this union betweene the soule and the body.

4 The light is so in the aire, that the aire being smitten, yet the light is not touched, nor divided, nor carried about, as the are is: so doth the soule remaine unpierced, though the body bee wounded, and fall, yea, and die too.

5 As the light is onelyonly from the Sunne: so is the soule onelyonly from God.

6 As the aire, without the light, is as it were dead, because it is darke, and cold, and will putrefie: so is the body without the soule.

7 As no man can shew, by what bands the light is fastned to the aire: so is it extreamly difficult to shew how the soule is fastened to the body.

This similitude, we see, doth in many things fit this case, but yet not fully. For the light is not the essentiall forme of the aire: onelyonly this comparison doth in many things sati…fie the question, in that it shewes, that the soule is in the body by penetration, or immeation, as they call it: it pierceth thorow the whole body. OnelyOnly we must take heed of two things;

First, that wee imagine not the soule to be in the body, as in a place, or as contained of it: For the soule cannot bee circumscribed by the measure of a place: wee may not imagine, that the soule is just as bigge as the body, and no bigger. For though it bee true, that the soule is in the body, and the whole soule too, yet it is not contained there, as bodies be contained in their places: for rather the soule sustaineth the body.

Secondly, God is said to be in us: and so is the soule, but not alike. For God is in us by his vertue, and grace and operation, but not as our former: whereas the soule is the forme of the body, and both make one man.

Quest. But some one will say, Can it not be shewed by what band the soule is tied to the body?

Answ. Some Divines and Philosophers undertake to determine that, and say, that God hath created in the body of a man a certaine humour, which is fitted for this union; and so they say, the soule is united to the body by the vitall spirits, which are of nature mixt, partly corporeall and partly spirituall: For as those vitall spirits doe consist for the matter of them, of the radicall heat and moisture in man, so they are corporeall; and as they have an unexpressable nimblenesse in working, or sparkling in the body; so they draw neere to p. 378the nature of the soule; and by these vitall spirits thus enlived, are the soule and body joyned together.

Quest. There yet remaineth another question, and that is, Where the soule resides in the body? in what place is it centred?

Answ. The most say, that the whole soule is in the whole body, and the whole soule in every part of the body.

Others say, it is a vaine question, seeing the soule is not in the body as in a place. For it cannot be measured by length, breadth, or depth, but it is in the body as the essentiall forme is in the matter; which cannot be locally.

Others say, that the soule is seated in one principall place of the body, as the chiefe palace and seat of residence, and is in all other parts by diffusion of vertues, through the instruments thereunto fitted and placed of purpose by God in the framing of the body: and thus the soule reasons in the head, wills and affects in the heart, sees in the eyes, &c. The chiefest mansion of the soule seemes to be in the heart, because it is the last that dies in us.

Hitherto of the union of the soule with the body: The faculties of the soule follow.

There are three faculties, or powers of the soule, by which it workes: or there are three things which the soule effects, viz.

The faculties of the soule.1 Vegetation:

2 Sense:

3 Reason.

And thus the soule may be considered, either as it workes upon, or by the body onelyonly, or as it workes in and by it selfe chiefly. Upon the body, and by certaine instruments in the body, it workes vegetation and sense; and by it selfe, without the necessity of using the body, it workes reason.

1 Vegetation.The first power then is vegetation, by which the soule workes foure things distinctly upon the body.

1 Life:

2 Nourishment:

3 Growth:

4 Procreation.

The first thing then by the vegetative power of the soule, wrought upon the body, is life; which is in respect of the body nothing else but the kindling the radicall and vitall heat in the body, through the conjunction of the soule with the body, and the continuation of that hea…, untill the time appointed of God for the dissolution of it. So that life is two waies to bee considered: first, either in the breeding of it: secondly, or in the continuance of it. The breeding of it is in the very first moment of the union of the forme with the matter, and by that instrument of the vitall, or radicall heat. The continuance of it, is nothing else but the preservation of the motion and duration of the working of these vitall spirits.

The second thing wrought upon the body by the vegetative power of the soule, is nourishment: and this power of nourishing is a faculty, by which food taken into the body by the force of naturall heat, is turned into the substance of the body, for the repairing of that which is consumed in the body. And this is a worke to bee admired: For the soule by the use of naturall heat is faine to subdue the nature of the food received, and having melted it, as it were in a furnace, it casts out what is contrary to the body, and extracts for the use of the body, so much as is now made like unto it.

The third thing, which the soule workes upon the body by the vegetative power, is growth. And this it doth, by imploying that part of the food which is now made like to the body, unto the extension of the body, unto the dimensions thereof, even to the increase of bignesse and force, which increase for p. 379the convenient actions of the body: and this worke is done upon the body, but unto a certaine time of mans age, or till about thirty yeares; and then, because nature tends not into infinitenesse, she gives over this worke.

Lastly, procreation is the fourth worke of the vegetative faculty of the soule, by which it raiseth up seed in the body, and formeth in it a meere substance like unto the body, from whence it comes unto the perpetuall preservation of the sort of the creature. And this is an admirable power. For hereby living creatures do approach unto eternity, and are made, as it were, immortall. For though the body die, yet by procreation it is, as it were, kept alive, and so the kind of creature is perpetuated: for the other two workes of nourishment and growth, onelyonly serve for that body in individuo; but this power of procreating reserves the sort or species from ceasing to be.

Thus of Vegetation: Sense followes.

The second thing the Soule workes either upon or by the body, is Sense;2 Sense. and by this faculty, a man, in his body, is enabled to discerne things without himselfe, and accordingly to desire and move to them, which the former faculties did not reach unto. Now as the soule workes sense upon, or by the body, it must be considered two wayes: First, as it workes either apprehension: secondly, or motion.

The apprehendnig senses wrought upon the body by the Soule, are of two sorts: first, either outward; secondly, or inward.

Outwardly the soule workes upon the body five senses,1 Outward. or five wayes of apprehending things by sense.

The body of a man is enabled by the soule, to discerne of things without it selfe by outward helpes five wayes:

viz. By 1 Seeing.

viz. By 2 Hearing.

viz. By 3 Smelling.

viz. By 4 Tasting.

viz. By 5 Feeling.

And these waies of discerning, are not to be contemned: For admirably ought it to bee conceived of Gods wisedome in and towards man, even in these.

For, first by the sight, through the benefit of light, which God hath caused to shine upon his whole creation, man may see what God hath wrought: whereas else, if the light be taken out of the aire, or sight from man, the workes of God are buried, as it were, in the darke; yea, the body of a man is, as it were, but a dungeon without sight; and what the Sunne and Moone are in heaven, that are the eyes in man, shining in his head, as these Starres in the firmament. The fight is a chiefe helpe for all the great imployments of life in all callings: The eyes are as watchmen set on high in their watch-Tower, to discover the comming of enemies. The eyes are also as the true windowes of the soule, by which the Species or formes of things are taken into the soule: For, God hath caused all substance in the World, to cast out beames, as it were, which have the pictures of the things themselves carried about; and these comming to the sight, are by it (above all other senses) taken in, and delivered to the Soules within, the eyes being a looking glasse that resemble the things seene. And this noble sense may put us in minde of Gods knowledge, if wee marke the degrees of seeing. The eye of man discernes at once, a great share or quantity of things together: The minde of man will take-in a farre greater quantity and number, and yet is finite, for it cannot reach to all things that God hath made at once. Now Gods understanding is infinite, and beholds all at once.

For the second, the sense of hearing is worthy to be thought on, if wee p. 380consider either the benefits come by it, or the manner how it is performed; for by hearing is let into the soule and body, not onelyonly sounds of delight or wonder, but also sounds of necessity, both for naturall life, by letting in speech and discourse, and for eternall life, by letting in the Word of God. First, the manner of hearing is admirable: Sound is the breaking of the aire, stirred up by the dashing or collision of sollid bodies, and is spread in the aire, as a stone cast into the water makes and drawes from it circles. Thus▪ the sound being brought to the eare, the hollow turnings in the eare gather and hold the sounds, as it were canes: The sound at length rusheth upon a little bone or gristle like a hammer, which moved smites upon another bone like an Anvill, by which stroake the spirits in the hearing move, and are stirred up: and so they take in the sound, and carry it to the braine, the feat of inward senses.

These two are the most noble outward senses; yet there is great use of the other three:

Thirdly, for by tasting we discerne of meates profitable or hurtfull for the body.

Fourthly, by smelling we receive in those delightfull savours God hath caused to arise from divers of his creatures, and to avoid things by savour noysome to the body.

Fifthly, and touching, though it be the most stupid sense, yet is it of great use for the safety of the body. All these senses are as a guard for the body, and as Intelligencers for the Soule.

2 Inward senses.Thus of the outward senses. The soule worketh likewise inward senses upon and by the body; and the generall use of these inward senses, is to receive and lay up, what is brought unto them by the outward senses; for the outward senses are like servants, that trade abroad and get together the images of divers things, which they carry with them home to the inward senses. Now there are three inward senses.

1 The common Sense.

2 The Phantasie.

3 The Memory.

And these are lodged in three severall roomes or little cells in the braine.

First, the common sense lieth in the former part of the head, and containes all that store, by which all the outward senses are furnished: For spirits fetch the vigour of each sense from this the common sense. As the lines that goe to the circumference, meet all in the Center: so doe all the outward senses meet in the common sense. And hither likewise are all the formes of things taken by the outward senses brought, and distinguished.

Secondly, the phantasie is lodged in the middle part of the braine, where, as in a shop, it takes in the Images of things brought to the common sense, and there formes them more exactly, and oftentimes makes new after an admirable manner, by thinking; and then, after it hath separated what it likes not, it delivers the rest over to the memory, which is lodged in the hinder part of the braine, which is as it were the treasurie to keepe what the Phantasie as a 3Judge hath sentenced to her keeping, the common sense being but as the doore-keeper unto the Phantasie. And these three senses differ in the ability to receive, and keepe the impression of the images of things brought to them: For the common sense is seated in the more soft part of the braine, and so not able to keepe them long: as waxe over-soft doth not long keepe the impression of the seale. The pantasie is placed in a harder part of the braine, and therefore keepes the impression longer: But the memory is placed in the hardest part of all, and behind in the head, further off from the concourse and trouble of the outward senses, and by reason of the stifnesse of the braine, it keepes the impression longest. Now that naturall heat with the animall spirits, p. 381is like a fire to keepe the braine soft in the degrees thereof, that it may receive the impression, as hot water the waxe fit to be marked.

Thus of the senses. But before I passe from them, it is profitable to note certaine things which befall the senses for the good of the body, and soule; and that is the binding and loosing of the senses. For God hath so tempered the state of the senses in man, that they should neither alwaies rest, nor alwaies worke. Hence, from their resting comes sleepe, and from their working comes waking, or watching. We make, when the senses are loose; & sleep, when the soule binds them up: both are thus wrought; when the vegetative power wants helpe for concoction of the meate, the naturall heate is sent from the senses to dispatch that worke, and then we sleepe; and when that is done, the heat returnes to the senses, and tickles them, and so they awake.

But it is to be observed, that though in sleepe the common sense, and so the outward senses are all bound, yet the phantasie and memory doe not cease, but being now freed from the attendance upon the intelligences of them, or the outward senses, as if they were at more liberty, they are exercised more freely, and often fall to new forming, and compounding of the images brought in before by the common sense, and so erect a new frame of things, which are vented and expressed by dreaming. In which a secret and admirable working of God by the soule may appeare, if wee consider the strange things are fashioned in our imagination in our sleepe: yea, the reasonable soule in sleepe comes into this shop of the phantasie, and there doth strange workes, which, as I said, are vented in our dreames; in which we finde as effectuall use of reason, as we had waking.

Thus of the soule, as it worketh apprehension. Now followeth it to consider, how the soule workes motion upon the body.

It is out of all doubt, that motion in the body is from the soule. For of it selfe it is but a dead lump, as it shewes it selfe to be, when the soule is gone out of it.

Now the soule gives unto the body a threefold motion.

First, the vitall motion.

Secondly, the motion of appetite.

Thirdly, the motion from place to place.

The vitall motion given to the body by the soule, is wrought two wayes, both by the pulse and by breathing; both of absolute necessity to preserve life in the body.

The motion of pulse is begunne at the heart, which is made continually to beat by the soule; which beating of the heart begets those sparkles, which wee call vitall spirits, arising out of the finest of the blood, which spirits are carried by the pulse thorow the arteries, and they shine in the whole body, according as their passages are more or lesse open.

Breathing is another strange motion of the soule in the body, by which both aire is fetcht in continually for the cooling of naturall heat in the heart, and other members, and the spirits refreshed, and also the grosse and more smoakie spirits are exhaled out of the breast.

Thus of the vitall motion.

The motion of appetite is a contrary commanding motion in the creature, by which hee is inclined to take to him such things from without, as hee conceives good and needfull for him, and so likewise to avoid things hurtfull, and so the soule begets divers appetites and desires: as, the desire after food, which we call hunger and thirst; and the desire after procreation, and the appetites, we call affections or passions, so farre forth as they are seated upon the body, and exercised by instruments in the body; such as, in generall, breed sorrow, or pleasure, or passivenesse in us; such as are joy, griefe, anger, and the rest, &c.

p. 382It were too difficult and too tedious for popular reaching, to shew in particular, and distinctly, how the soule admirably worketh about each of these.

The motion from place to place is the last: and this is a strong worke of the soule, driving on the body to the motion of the whole, or of some part of the body. The body cannot remove it selfe, but it is of the soule that it is stirred up and downe: for when the soule is gone, it can move no longer. And in vain were appetites or desires given to the creatures, if this motion from place to place were not given, because without it, it could never compasse things desired.

Hitherto of the working of the soule upon the body, and those strange things it doth in the body, by the faculties of vegetation and sense. It is true, that those things are done by the soules of brute creatures: but, as their soules differ exceedingly from the glory and excellency of the soules of men, so are the effects upon their bodies but certaine glimpses of those things which are done exactly by the soules of men; I meane, in respect of the inward senses of phantasie and memory: there is in beasts but onelyonly a darke shadow of them, in comparison of what is in men.

Of the facultie of reason in the soule, & wherein it excels.But for the third faculty of the soule, which is reason; therein men excell all creatures in this visible world: and it is profitable for us to know what God hath done for us in our soules, generally considered above all other creatures. And so man excells in respect of his reasonable soule:

1 In that he can conceive of things by the light of understanding, as well as by sense. This light is admirable, whether we conceive of it as proceeding from God, who shines upon the soule as the Sunne doth upon the body: or whether wee beleeve it to be a light conferred upon the understanding; by which from within, it discernes things.

2 In that it can conceive of things that never were in the senses; as things absent, that never were seene: yea things altogether immateriall; as Angels, and vertues, and vices.

3 In that it can conceive of the nature of God, and discerne God from his workes.

4 In that it can conceive of things by a discerning reflexion; as it can conceive of it selfe, and understand that it doth understand.

5 In that it can distinguish betweene good and evill, truth and falshood; I say, of the morall goodnesse of things: whereas the phantasie can judge onelyonly of so much of the naturall goodnesse of things, as they shew to the outward senses.

6 In the largenes of the extent of our understanding. For the understanding can, in a small moment of time, go almost over the whole world, and view it all, as it were at once; whereas the senses are forced in within a narrow compasse.

7 In that it can invent things that never were in beeing: and thus wee see daily, what strange things, for number and skill, are invented for the use of the life of man, by art and skill of mans understanding, in every calling of men.

8 In that the reasonable soule governes, and appoints, and crosseth, and fetters, and alters, and rectifies the other faculties of vegetation and sense; and in respect thereof can turne, and tame, and rule, and order all sorts of other creatures.

9 In that, by begetting with strange variety, it can make knowne what images are within, whether begotten by the senses, or by the minde it selfe.

10 In that it is the faculty by which onelyonly true blessednesse is apprehended and attained.

11 In that mans understanding is made after a sort, all things. For the understanding becomes the things understood, in that it doth conceive a true and evident image of the thing to be understood: so that, as man is the Image p. 383of God, so hath hee in him the images of all things, printed as it were in his understanding. This is a most dreadfull dignity in the soules of men; yea, herein he resembles God in the creation of the world: for mans reasonable soule doth, as it were, forme worlds of things in it selfe. If any object, that the sensitive soule hath the images of things in it: I answer two things. First, that the sense can receive only the images of a few things, that is, onelyonly of such things as have colour, found, taste, smell, or touchable qualities: but the minde can beget the images of all things. Secondly, that those images in the senses, are dull, and darke, and confused, in comparison of the likenesse of things in the minde.

12 In that he hath a will, in chosing or refusing things good or evill, that cannot bee compelled. The liberty of the will is inseparable to it, in what it chooseth or refuseth: for, it implies a contradiction, that the will should bee constrained.

13 In that it hath in it that divine thing which we call conscience, which is given to the soule as a guardian, as it were, to tend it, from God; the effects whereof are admirable in us: for it testifies to our actions, it accuseth or excuseth, it comforts when we have well done above all outward comforts, and it terrifieth and scourgeth the soule with unexpressible afflictions many times for sinne: it is a Judge, witnesse, and executioner many times in us.

Now, if the soule bee thus admirable in any estate (for all these things are true of the reasonable soule, even in the estate of corruption) then how excellent was the estate of man in respect of his soule, before the Fall? and how doth it excell in the godly, who have their soules enlightned with the light of faith, and garnished with saving graces? but especially how shall it exceed in glory when it shall be presented before God in the Kingdome of heaven?

So that, as the whole man, made in Gods image, is (as it were) the visible God in this great world: so the soule is as it were a little god in the l…sser world, which is the body of man.

And thus much of the faculties of the soule.

Now the end of all this followes. The Lord made the soule,The end why the soule was made. and endowed it with so excellent a being and so admirable faculties, that so the Lord might in this visible world have a creature, that would know him and serve him rightly. The creatures without sense are Gods workmanship, but discerne nothing of God, or themselves, or other things. The creatures with sense discerne other things by sense, but know nothing of God. Now God made man, as the abridgement of all he had made, and gave him his soule, of purpose that hee might discerne God aright, and serve, and worship, and praise him.

Use 1. The consideration of the excellencie of the soule, and of the end why it was created, should stirre us up to make conscience of the service, and knowledge of God: it is as if we had never beene, if wee answer not this end: Wee should be fired to the observation and praise of God, and of his love to man.

And withall it should make us wonderfull carefull of our soules, since wee see they are such excellent creatures: Our soule is more worth than all this visible world besides.

Especially it should fire us to a care of things that concerne the blessed immortality of our soules: we should be forced to all possible care of all such things▪ as might be provision for the eternall well-being of our soules.

And in particular the excellencie of the soule should disswade us from fleshly lusts, and all inward impuritie, by which the soule is defiled or wounded.

Hitherto of the description of the soule. The warre against the soule is now to bee considered of: Concerning which I propound these things to bee handled:

First, who are the combatants.

p. 384Secondly, by what wayes and meanes the soule is assaulted and opposed.

Thirdly, why God would suffer the soule to be thus assaulted.

Fourthly, what reason Christians have to be carefull of themselves, and provide against this warre.

Fifthly, by what meanes we must resist and defend the soule.

Sixthly, what hope there is of victory.

Seventhly, how many waies we may obtaine victory.

Eighthly, by what signes we may know that we are not overcome.

And then the use of the whole.

Foure kinds of warre against the Soule.For the first, there are foure kindes of warre, waged against the soule, as it is encountered by foure sorts of adversaries. For both God, and the world, and the divell, and the flesh, warre against the soule of man: briefly of the three first.

God warres against the soule, either in earnest and in deed, or in shew and appearance, and not as an adversary in deed. In earnest God fights against the soule, by the threatnings and rebukes of his Word, when he smites and beates men downe by the word of his mouth, Esay 11. and also by torments of conscience powred out upon the wicked men; and so he fought against Cain and Iudas. Sometimes, God is but a purative adversarie, and doth but seeme to fight against them; and so he warreth against his owne servants: either by outward crosses, or by desertion, or by feare and terrour; and thus he fought against Iob. And in this case, God is like a Captaine training his souldiers, or like a Fencer teaching his scholar to fight.

The world warres against the soule two waies; by the inticements of profits, pleasures, honours, evill coun…ell, or example: and by persecution either of the tongue or hand.

The divell warres against the soule by evill doctrine, or temptations, or illusions. But none of these three are principally intended here: it is the flesh that maketh warre against the soule, that is here meant.

By the flesh is meant the corruption that is in the nature of man, called the old man, and the Law of the members. By the soule is here meant the spirit, or regenerate man, the new man, the grace of Christ in the soule. Thus of the first point, who are the combatants: the flesh is the assaylant; the spirit the defendant.

For the second point: the flesh incounters and warres against the soule divers waies, and by strange kindes of fights: as,

The flesh wars against the soule five waies.1 By mists of ignorance: it casts mists before the eies of the soule, that it might be blinded; for there is a manifest combate betweene the naturall understanding, and the regenerate minde: carnall reason and saving knowledge often fights it out within a man.

2 by doubtings and distractions: and so the flesh casts ou… such questions as these, as so many darts into the soule; Whether there bee a God, or the Scripture bee the Word of God? Whether Christ bee the Sonne of God, and our Mediator? Whether it be the true Church we are in; or whether our sinnes be forgiven, or we be in the state of grace? Whether there shall be any resurrection, or heaven, or hell, or immortall beeing of the soule? Against all these the soule is driven to make often defences, and drives them out with hard conflicts.

3 By rebellious deniall of obedience to the law of the mind, exalting it selfe against the obedience enjoyned by Christ to the soule, Rom. 7. 2 Cor. 10. and …asting out resolutions of deniall, and thoughts that say they ought not, or will not obey.

4 By hindring the worke of the soule that overcomes the former resolutions, and will obey: and that it doth by making evill present when she should p. 385do good; or by hindring and dulling of the affections of the heart, or by casting-in of other projects, of purpose to breed distractions in the time of doing good duties, Rom. 7.

5. By lusting, that is, by bringing-in of contrary desires, evill concupiscences, longings after forbidden things: and in these lusts usually the flesh combines with the outward adversaries of the soule, the world and the divell; and kindles the fire of those inordinate desires, by dalliance with the world, or the divels temptations. And thus of the second point.

The third thing is a question; Why God should suffer the soule to be thus annoyed by the flesh; saying, He could have made man again in Christ, as he made Adam in Paradise, and so have utterly abolished the flesh?Why God doth suffer this war. For answer hereunto, three things may be said: First, that we are bound with all thankfulness to praise God for that grace he hath given us in Christ, though it bee not full perfect; and so ought not to reason with God, why he gave us not more grace; and the rather, because wee look for a time, when wee shall bee more happy in that respect, than ever Adam was: and besides, though grace given us bee imperfect in respect of degree, and so lesse than Adam's was; yet it is perfect in respect of continuance, and so it is better than Adam's. Thirdly, there may be divers reasons assigned, why God did suffer the flesh to remain in us after calling, for a time, that is, while wee warre in this world. For,

1. It shewes the greatnes of God's power, that can keep us, notwithstanding such continuall danger we are in.

2. By this conflict divers graces of the Spirit are raised up and exercised, which else were of little use; as godly sorrow, poverty of spirit, desire of death: and faith also hath much imployment about this combate.

3. By this combate all the graces of God's Spirit are proved to be right, and not counterfeit in the true Christians: for no man can constantly beare armes against the flesh, but hee is a new creature. This combate then serves for the triall of the gifts and graces of Christians.

4. By this combate wee are cured of the horrible disease of self-love & pride in our selves, and made more to love God, and trust in him; as knowing that we deserve no favour at his hand, nor can be strong in our owne might.

5. It is equall we should war before we triumph; that wee should fight in the battels on earth, before we raign in heaven.

Lastly, it makes heaven & grace more precious in our sight, and breeds in us a desire to be dissolved, and so warns from the love of this present evill world.

In the fourth place we must consider, by what means the soule may preserve it self against the treacheries and assaults of the flesh: and so the means is to be used either before the conflict, or in the conflict, or after the conflict.

Before the conflict, if wee would take a sound course to bee preserved against the danger of the flesh, we must look to these things:

1 We must stand upon our guard, and keep a daily watch over our hearts and waies, and not be retchlesse to despise our own waies, or never take notice of our hearts: he lives dangerously, that lives securely: we must take a diligent view of our owne naturall dispositions, to bee able to discerne distinctly, what it is the flesh usually is prone to, or imployed in.

2. We must bee sure to commit our selves to God, and by faith lay hold upon Jesus Christ, and settle our selves in our assurance: for that cuts off many of the maine advantages of the flesh, especially it quencheth all those hellish darts that arise from doubtings and despaire; which is to discerne the flesh.

3. Wee must quicken in us our hope of a better life: for that will shew us so much glory to bee had in the service of Christ, as all the motions of the flesh will seeme vaine in comparison: wee are never allured by the lusts of the flesh, but when wee have forgotten heaven, or are destitute of the lively hope of it.

p. 3864. We must bee sober in the use of outward things, 1. Pet. 1.13. and remove from the flesh those things wee observe the flesh to bee apt to dally withall: if the flesh could be divorced from the world, there were little or no danger.

5. We must with all readinesse, upon all occasions, entertaine all good motions any way cast into us by Gods Spirit: for as those are set up and nourished, the flesh is subdued and kept under.

6. We must daily commit our selves and our soules to God by prayer, and beseech him to keepe us, and accordingly to begge strength to avoid those evils, which by nature wee find our selves most prone to, 2. Tim. 1.12.

Now if the flesh, notwithstanding, doe on the sudden (either provoked by the world, or entised by the devill) make assault and lust after evill things; then in the conflict, our armour must be,

1. Contrary lustings, Gal. 1.17. The Spirit must lust against the flesh, by raising up holy desires, and loathing of those base affections of the flesh.

2. Prayer: we must crucifie them, drag them before the Crosse of Christ, and there accuse them, shame them, judge them, condemne them, and begge vertue from the death of Christ to kill them.

3. The Word of God. For as Christ beat away the devill, by alledging what was written: so should wee get store of places of Scripture, which wee might alledge to our owne hearts when wee are entised to any sinne: and so the promises of the Gospel would bee as shooes to our feete; that neither thorny care prick, nor vaine pleasures defile us: and so those promises are, because they both shew us greater things then fleshly pleasures can bee, and withall shew us such treasure in Christ, as may free us from living in care.

Two rules are of excellent use for this purpose.

1. To silence the flesh: When it assaults, not to suffer it to plead much, but presently resist it.

2. To looke to the beginnings of any corruption: not to dallie with it, and give it way upon pretence of safety: for it may strangely provoke, and beyond expectation, if it bee not looked to at first.

After the conflict, wee must remember two things.

1. To give thanks to God for the help of his presence, as accounting it a singular favour to be protected against so vile an enemy.

2. To take heed of our security; so to consider of present deliverance, as to for more conflicts.

In the frft place it is profitable, considering what reasons Christians have to be carefull of themselves, and attend their soules in respect of the flesh. For,

1. This combate is a daily combate: the warre is never at an end: it is an adversary that never takes so much as a day of truce.

2. There is no safety or help by running away: for thy adversary is seated within thee, and thou canst not runne from thy selfe.

3. The flesh hath might and continuall aid from the divell and the world; which, almost with infinite variety of occasions, ministers obstinacy to the flesh.

4. For want of care many worthy Champions have beene for the time foiled shamefully; as were Noah, Lot, David, Peter, and others.

5. No Christian can avoyd it, but hath this combate within him, Gal. 5.17.

And as these or the like reasons may breed care and watchfulnesse; so hath the true Christian no cause of despaire, but rather many arguments of hope of good successe, and daily victories and triumphs over the flesh, if he be watchfull. For,

1. God hath provided him of armour against those kindes of assaults: and it is mighty to preserve and subdue, 2. Cor. 10.3, 4.

2. Christ in his power doth rest in us, for this end, to assist us in the combate, as we cry for help, 2. Cor. 12.10.

3. We fight against an adversary hath beene often foiled by all sorts of Godly p. 387Christians, and by our selves in divers particular combates; yea, against an adversary that hath received a deadly wound that cannot bee cured: for so the flesh (the first day of our conversion) was mortified. All that are Christs have mortified the flesh with the Insts thereof.

4. Wee have assurance of victory if wee resist, Rom. 8.38.

5. An incorruptible Crown is laid up for all that overcome, 2. Tim. 4.7, 8. Re. 2.

Now, for the seventh point: wee obtaine victory against the flesh divers waies; as,

1. In our justification, when wee by faith obtaine the pardon of our sinnes committed, and a righteousnesse able to cover us,How many waies wee get victory over our lusts. notwithstanding all the spite the flesh doth us. This is our victory in Christ, Rom. 7.

2. In our sanctification: and so wee get victory,

1. When we conquer some sins wholly, so that we never commit them again.

2. When we turne, and subdue the power of the sins that remain; so as they cannot reigne, though they rebell.

3. We shall have our finall and full victory in our glorification in the day of Christ, when the flesh shall be utterly abolished for ever.

Now for the eighth point: wee may knowe that wee are not at any time overcomne, by these signes, if we finde them in us.

1. If wee judge our selves for all knowne sinnes; so as there be no sin arising from the flesh, but wee condemn it,Signes to know whether we be overcomne of our lusts. and keep our selves as men condemned in the flesh, being grieved at the rebellion of the flesh in us, Rom. 7.1. Pet. 4.7.

2. If we hold fast our assurance of faith: we are safe so long as we keep the faith, 2. Tim. 4.7.

3. If wee goe on in our Christian way or course, and doe not give over the practice of knowne duties against the light of our consciences: if we finish our course, 2. Tim. 4.7.

Use. The use of all should be,

First, for information; and so two waies: for,

1. It shewes the miseries of such persons as never feel this combate, that have all quiet in them: it is a signe the flesh and the divell rule all, and there is no sanctified Spirit to resist.

2. It shewes the folly of some godly persons, that are troubled as if their states were not right, because they finde such a combat in themselves: whereas they should rather conclude the contrary, that therefore there is some workmanship of Christ in them, which is so opposed by the flesh and the divell; and that it is the case of all the godly to bee assaulted with rebellious thoughts and desires, and other practices of the flesh, reckoned up before.

Secondly, for instruction: and so it should teach Christians, and warn them to take heed of three things, viz. of security, despair, and fainting: for all these are mischievous. We may not be secure, sith we have such an enemy within us: nor must we be too much out of hope, or despair of successe, for the reasons before alledged: nor yet must wee give way so much as to fainting of spirit; but pluck up our owne hearts, and, with trust in God's grace, resist still the risings of corruption, till we get a finall victory.