The Soul of Man, Part 4

The Soul of Man · Part 4

p. 133TEXT.

Ephesians V. 29.

For no Man ever yet hated his own Flesh, but nourisheth and cherisheth it, even as the Lord the Church.

HAving given some account of the Nature and Immortality of the Soul, we next come to discourse its Love and Inclination to the Body, with which it is united, from this Text. The scope of the Apostle is, to press Christians to the exact Discharge of those Relative Duties they owe to each other; particularly, he here urgeth the mutual Duties of Husbands and Wives, v. 22. Wives, to an Obedient Subjection; Husbands, to a tender Love of their Wives. This Exhortation he enforceth from the intimate Union which by the Ordinance of God is betwixt them, they being now one Flesh, and this Union he illustrates by comparing it with

1. The Mystical Union of Christ and the Church.

2. The Natural Union of the Soul and Body.

And from both these, as excellent Examples and Patterns, he with great strength of Argument urgeth the Duty of Love, v. 28. So ought Men to love their Wives as their own Bodies; he that loveth his Wife, loveth himself. Self-love is naturally implanted in all Men, and it is the Rule by which we measure out and dispense our Love to others.— Thou shalt love thy Neighbour as thy self.

This Self-love he opens in this place, by

(1.) The Universality of it.

(2.) The effects that evidence it.

p. 134(1) The Universality of it, No Man ever yet hated his own Flesh. By Flesh, understand the Body, by a usual Metonymy of a part for the whole, called Flesh. By hating it, understand simple hatred, or for hatred it self 'Tis usual for Men to hate the Deformities and Diseases of their own Bodi…s, and upon that account, to deal with the Members of their own Bodies, as if they hated them; hence it is, they willingly stretch forth a gangren'd Leg or Arm to be cut off, for the preservation of the rest; but this is not simple hatred of a Mans Self, but rather an Argument of the strength of the Souls Love to the Body, that it will be content to endure so much Pain and Anguish for its sake. And if the Soul be at any time weary of, and willing to part, not with a single Member only, but with the whole Body, and loaths its Union with it any longer, yet it hates and loaths it not simply, in and for it self, but because it is so filled with Diseases all over, and loads the Soul daily with so much Grief▪ that how well soever the Soul loves it in it self, yet upon such sad Terms and Conditions, it would not be tied to it. This was Iob's Case, Iob 10.1. My Soul is weary of my Life; yet not simply of his Life, but such a Life in Pain and Trouble. Except it be in such Respects and Cases, No Man, saith he, ever yet hated his own Flesh; i. e. No Man in his right Mind, and in the Exercise of his Reason and Sense; for we must except Distracted and Delirious Men, who know not what they do, as also Men under the Terrors of Conscience, when God suffers it to rage in Extremity, as Spira, and others, who would have been glad with their own Hands, to have cut the Thred that tied their miserable Souls to their Bodies: Supposing that way, and by that Change, to find some relief. Either of these Cases forces Men to act beside the stated Rule of Nature and Reason.

(2) This Love of the Soul to the Body is further discovered by the effects which evidence it, viz. Its Nourishing and Cherishing the Body, foreign. These Two comprize the Necessaries for the Body, viz. Food and Rayment. The first signifies to nourish with proper Food; p. 135the latter, to warm by Cloathing, as the word foreign is rendered, Iames 2.16. to which the Hebrew word foreign answers, Iob 31.20. The Care and Provision of these things for the Body evidences the Souls Love to it.

DOCTRINE.

That the Souls of Men are strongly inclined, and tenderly affected towards the Bodies, in which they now dwell.

THE Souls Love to the Body is so strong, natural, and inseparable, that it is made the Rule and Measure by which we dispence and proportion our Love to others, Matth. 19.19. Thou shalt love thy Neighbour as thy self. And the Apostle, Gal. 5.14. tells us, that the whole Law, (i.e.) the Second Table of the Law, is fulfilled, or sum'd up, in this Precept, Thou shalt love thy Neighbour as thy Self. The meaning is not, that all and every one who is our Neighbour, must be equally near to us, as our own Bodies; but it intends, (1.) The Sincerity of our Love to others, which must be without Di…mulation, for we dissemble not in Self-love. (2.) That we be as careful to avoid injuring others, as we would our selves, Matth. 7.12. To do by others, or measure to them, as we would have done, or measured unto us; for which Rule, Severus the Heathen Emperour honoured Christ and Christianity, and caused it to be written in Capital Letters of Gold. (3.) That we take direction from this Principle of Self-Love, to measure out our Care, Love and Respects to others, according to the different degrees of nearness in which we stand to them. As, (1.) The Wife of our Bosome, to whom by this Rule, is due our first Care and Love, as in the Text. (2.) Our Children and Family, 1 Tim. 5.8. (3.) To all in general, whether we have any Bond of Natural Relation upon them or no: but especially those to whom we are Spiritually related, as Gal. 6.10. p. 136And indeed, as every Christian hath a right to our Love and Care, above other Men, so in some Cases, we are to exceed this Rule of Self-love, by a transcendent act of Self-denyal for them, 1 Iohn 3.16. And Paul went higher than that, in a glorious excess of Charity, to the Community or Body of Gods People, preferring their Salvation, not only to his own Body, but to his Soul also, Rom. 9.3. but to these extraordinary Cases we are seldome called; and if we be, the Gospel furnisheth us with an higher Rule than Self-love, Iohn 13.34. But by this principle of Self-love in all ordinary Cases, we must proportion and dispence our Love to all others: by which you see what deep rooted fixed Principle in Nature Self-love is, how universal and permanent alone this is, which else were not fit to be made the measure of our Love to all others.

Two things will deserve our Consideration in the Doctrinal part of this point.

I. Wherein the Soul evidenceth its love to the Body.

II. What are the Grounds and Fundamental Causes or Reasons of its love to it; and then apply it.

I. Wherein the Soul evidenceth its love to the Body, and that it doth in divers respects:

1. In its Cares for the things needful to the Body, as the Text speaks, in Nouri…ing and Cherishing it, (i.e.) taking care for Food and Rayment for it. This Care is Universal, it's implanted in the most Salvage and Barbarous People: and is generally so excessive and exorbitant, that though it never needs a Spur, yet most times, and with most Men it doth need a Curb; and therefore Christ in Matth. 6.32. shews how those Cares torture and distract the Nations of the World, warns them against the like Excesses, and propounds a Rule to them for the allay and mitigation of them, v. 25, 26, 27. So doth the Apostle also, 1 Cor. 7.29, 30, 31. To speak as the matter is▪ most Souls are over-heated with their Cares and eager pursuit after the concerns of the Body. They pant after the Dust of the Earth. They pierce themselves through with many Sorrows, 1 Tim. 6.10. They are cumbred like Martha, with much Serving. 'Tis a perfect Drudge and Slave to p. 137the Body, bestowing all its time, strength and studies about the Body; for one Soul that puts the Question to it self, What shall I do to be saved? a Thousand are to be found, that mind nothing more, but, What shall I e…t, what shall I drink; and wherewith shall I and mine be cloathed? I do not say, that these are proofs of the Souls regular Love to the Body; no, they differ from it, as a Feaver from Natural Heat. This is a doating Fondness upon the Body. He truly loves his Body, that moderately and ordinately cares for what is necessary for it, and can keep it under, 1 Cor. 9.27. and deny its whineing Appetite, when Indulgence is prejudicial to the Soul, or warms its Lusts. Believers themselves find it hard to keep the Golden Bridle of Moderation upon their Affections in this matter. 'Tis not every Man hath attained Agurs cool Temper, Prov. 30.8. that can slack his pace, and drive moderately, where the Interests of the Body are concerned: the best Souls are too warm, the generality in raging Heats, which distract their Minds, as that word, Matth 6. foreign, signifies. If the Body were not exceeding dear to the Soul, it would never torture it self Day and Night with such anxious Cares about it.

2. The Soul discovers its Esteem and Value for the Body in all the Fears it hath about it. Did not the Soul love it exceedingly, it would never be affrighted for it, and on its account, so much and so often as it is. What a panick fear do the dangers of the Body cast the Soul into, Isa. 7.2. When the Body is in Danger, the Soul is in Distraction, the Soul is in Fears and Tremblings about it. These Fears flow from the Souls tender Love and Affection to the Body; if it did not Love it so intensely, it would never afflict and torment it self at that rate it doth about it: Satan the professed Enemy of our Souls, being throughly acquainted with those Fears which flow from the Fountain of Love to the Body, politickly improves them in the way of temptation, to the utter ruine of some, and the great hazard of other Souls: he edges and sharpens his temptations upon us this way; he puts our Bodies into danger, that he may thereby endanger our Souls; he reckons, p. 138if he can but draw the Body into danger, fear will quickly drive the Soul into Temptation: It is not so much from Satans Malice or Hatred of our Bodies, that he stirs up Persecutions against us; but he knows the tie of Affection is so strong betwixt these friends, that Love will draw, and Fear will drive the Soul into many and great Hazards of its own Happiness, to free the Body out of those Dangers. Prov. 29.25. The Fear of Man brings a Snare: and Heb. 11.37. tortured and tempted.

Upon this ground also it is, that this Life becomes a Life of Temptation to all Men, and there is no freedom from that danger, till we be freed from the Body, and set at liberty by Death. Separated Souls are the only free Souls. They that carry no Flesh about them, need carry no Fears of Temptation within them. 'Tis the Body which catches the sparks of Temptation.

3. The Soul manifests its dear Love and Affection to the Body, by its Sympathy and compassionate feeling of all its Burdens: Whatever touches the Body by way of Injury, affects the Soul also by way of Sympathy. The Soul and Body are as the strings of two Musical Instruments, set exactly at one height, if one be touched, the other trembles. They laugh and cry, are sick and well together. This is a wonderful Mystery, and a rare Secret, (as a Learned Man observes,) how the Soul comes to sympathize with the Body, and to have not only a knowledg, but as it were a feeling of its Necessities and Infirmities; how this Fleshly Lump comes to affect, and make its deep Impressions upon a Creature of so different a Nature from it, as the Soul or Spirit is. But that it doth so, though we know not how, is plain and sensible to any Man. If any Member of the Body, though but the lowest and meanest, be in Pain and Misery, the Soul is presently affected with it, and commands the Eyes to watch, yea to weep, the Hands to bind it up with all tenderness, and defend it from the least injurious touch; the Lips to complain of its Misery, and beg pity and help from others for it. If the Body be in danger, how are the Faculties of the Soul. Understanding, Memory, Invention, &c. imployed with utmost p. 139Strength and Concernment for its deliverance. This is a real and unexceptionable Evidence of its dear and tender Love to the Body. As those that belong to one Mystical Body shew their sincere Love this way, 1 Cor. 12.25, 26. Ephes. 4.19. So the Soul.

4. The Soul manifesteth its Love to the Body by its Fears of Death, and extream Aversation to a Separation from it. On this account Death is called, in Iob 18.14. the King of Terrors, or the Black Prince, or the Prince of Clouds and Darkness, as some translate that place; we read it, the King of Terrors, meaning, that the Terrors at Death are such Terrors, as subdue and keep down all other Terrors under them, as a Prince doth his Subjects. Other Terrors compared with those that the Soul conceives and conflicts with at parting, are no more than a cut Finger, to the laying ones Head on the Block: O the Soul and Body are strongly twisted and knit together in dear Bands of intimate Union and Affection, and these Bands cannot be broken without much strugling: Oh, 'tis a hard thing for the Soul to bid the Body farewel, 'tis a bitter parting, a doleful separation: Nothing is heard in that Hour, but the most deep and emphatical Groans; I say, emphatical Groans, the deep sense and meaning of which, the Living are but little acquainted with: for no Man Living hath yet felt the Sorrows of a parting pull; what ever other Sorrows he hath felt in the Body, yet they must be supposed to be far short of these.

The Sorrows of Death are in Scripture set forth unto us, by the bearing-Throes of a Travelling Woman, Acts 2.24. foreign and what those mean, many can tell; the Soul is in labour, it will not let go its hold of the Body, but by Constraint; Death is a close Siege, and when the Soul is beaten out of its Body, it disputes the passage with Death, as Souldiers use to do with an Enemy that enters by Storm, and fights and strives to the last. It's also compared to a Battle, or sharp Fight, Eccles. 8.8. that war: That war with an Emphasis. No Conflict so sharp, each labour to the utmost to drive the other from the ground they stand on, and win the field. And tho' Grace much p. 140over-power Nature in this matter, and reconcile it to Death, and make it desire to be dissolved, yet Saints wholely put not off this Reluctation of Nature, 2 Cor. 5.2. Not that we would be uncloathed; as it is with one willing to wade over a Brook to his Fathers House, puts his Foot into the Water, and feels it cold, starts back, and is loth to venture in. Not that we would be uncloathed. And if it be so with Sanctified Souls, how is it, think you, with others? Mark the Scripture-Language, Iob 27.8. God taketh away their Souls, saith our Translation; but the Root is, foreign extrahere, and signifies, to put out by plain Force and Violence. A Graceless Soul dieth not by Consent, but Force. Thus Adrian bewailed his Departure, O Animula, vagula, blandula, hen quo vadis? Yea, though the Soul have never so long a time been in the Body, though it should live as long as any of the Antediluvian Father's did for many Hundred Years, yet still it would be loth to part; yea, though it endure abundance of Misery in the Body, and have little Rest or Comfort, but time spent in Griefs and Fears, yet for all that, loth to part with it. All this shews a strong inclination and affection to it.

5. It's desire of Re-union continuing still with it, in its state of Separation speaks its Love to the Body. As the Soul parted with it in Grief and Sorrow, so it still retains even in Glory an inclination to Re-union, and waits for a Day of Re-espousals: and to that sense, some searching and judicious Men understand those words of Iob, Iob 14.14. If a Man die, shall he live again, viz. by a Resurrection? if so, then all the Days of my appointed Separation, my Soul in Heaven shall wait till that Change come. And to the same sense is that Cry of Separated Souls, Rev. 6.9, 10, 11. How long, O Lord, how long, (i.e.) to the Consummation of all things, when Judgment shall be executed on them that killed our Bodies, and our Bodies so long absent, restored to us again. In that Day of Resurrection, the Souls of the Saints come willingly from Heaven it self, to repossess their Bodies, and bring them to a Partnership with them in their Glory; for it is with the Soul in Heaven, as it is with an Husband who is richly entertained, p. 141feasted, and lodged abroad, but his dear Wife is solitary and comfortless: it abates the compleatness of his joy. Therefore we say, the Saints joy is not consummate till that day.

There is an exercise for Faith, Hope, and desires on this account in Heaven.

The Union of Soul and Body is natural, their Separation is not so: many benefits will redound to both by re-union, and the Resurrection of the Body is provided by God, as the grand relief against those prejudices and losses, the Bodies of the Saints sustain by Separation. I say not that the propension or inclination of the Soul to re-union with its Body, is accompanied with any perturbation, or anxiety in its state of Separation, for it enjoys God, and in him a placid rest; and as the Body, so the Soul rests in hope: 'tis such a hope as disturbs not the rest of either: yet when the time is come for the Soul to be re-espoused, it is highly gratified by that second Marriage, glad it is to see its old dear companion, as two Friends after a long Separation. And so much of the evidence of the Souls love to the Body.

II. Next we are to enquire into the Grounds and Reasons of its love and inclination to the Body. And,

1. First the fundamental Ground and Reason thereof will be found in their natural Vnion with each other. There my Text lays it: No man ever yet hated his [own] flesh. Mark, the Body is the Souls own;And this is no more than necessary for the conservation of the sp…cies, else the body would be neglected, exposed, and quickly perish, being had in no more regard than any other Body. they are strictly married and related to each other: the Soul hath a propriety in its Body, these two make up, or constitute one Person: true, they are not essentially one, they have far different Natures, but they are personally one, and though the Soul be what it was, after its Separation, yet to make a Man, the who he was, (i e) the same compleat and perfect Person, they must be re-united: hence springs its love to the Body. Every man loves his own, Iohn 17.19. All the World is in love with its own, and hence it cares to provide for its welfare, 1 Tim 5.8 If any man provide not for his own, he is worse than an Infidel For nature teacheth all men to do so Why are Children dearer to the Parents than to all others, but because p. 142they are their own, Iob 19.17. But our Wives, our Children, our Goods are not so much our own as our Bodies are; this is the nearest of all natural Unions▪

In this propriety and relation are involved the Reasons and Motives of our love to, and care over the Body, which is no more than what is necessary to their preservation. For, were it not for this Propriety and Relation, no Man would be at any more cost or pains for his own Body, than for that of a Stranger? 'Tis Propriety which naturally draws Love, Care, and Tenderness along with it; and these are ordered by the wisdom of Providence, for the conservation of the Body, which would quickly perish without it.

2. The Body is the Souls antient Acquaintance, and intimate Friend, with whom it hath assiduously and familiarly conversed from its beginning. They have been partners in each others comforts and sorrows. They may say to each other, as Miconius did to his Colleague, with whom he had spent twenty years in the Government of the Thuringian Church: Cucurri…s, certavimus, laboravimus, pugnavimus, vicimus & viximus conjunctissimé; We have run, striven, laboured, fought, overcome, and lived most intimately and lovingly together Consuetude and daily conversation begets and conciliates Friendship and Love betwixt Creatures of contrary Natures: Let a Lamb be brought up with a Lyon, and the Lyon will express a tenderness towards it, much more the Soul to its own Body.

3. The Body is the Souls house and beloved habitation, where it was born, and hath lived ever since it had a being, and in which it hath enjoyed all its comforts, natural and supernatural, which cannot but strengthen the Souls engagement to it. Upon this account the Apostle calls it the Souls home, 2 Cor. 5.6. Whilst we are at home in the Body: 'Tis true, this house is not so comfortable an habitation, that it should be much desired by many Souls: we may say of many gracious Souls, that they pay a dear rent for the house they dwell in; or as it was said of Galba, Anima Galbae male habitat, their Souls are but ill accommodated, but yet it is their home, and therefore beloved by them.

p. 1434 The Body is the Souls instrument by which it doth its work and business in the World, both natural and religious, Rom. 6.13. Through the bodily senses it takes in all the natural comforts of this World, and by the bodily Members it performs all its Duties and Services. When these are broken and laid aside by death, the Soul knows it can work no more in that way it now doth, Iohn 9.4. Eccles. 9.10. Natural men love their Bodies for the natural pleasures they are instrumental to convey to their Souls and spiritual men, for the use and service they are of to … own and others Souls, Philip. 1.23.

5. The Body is the Souls Partner in the benefit of Christs Purchaces. It was bought with the same price, 1 Cor. 6.20. sanctified by the same spirit, 1 Thes. 5.23. interested in the same promises, Matth. 22.32. and designed for the same glory, 1 Thes. 4.16, 17. So that we may say of it, as it was said of Augustine, and his friend Alippius, they are sanguine Christi conglutinati, glewed together by the bloud of Christ. And thus of the grounds and reasons of its Love.

Inference I.

IS it so? Learn hence the mighty strength and prevalence of Divine Love, which over-powering all natural Affections, doth not only enable the Souls of men to take their Separation from the Body patiently, but to long for it ardently, Philip. 1.23 While some need Patience to dye, others need it as much to live, 2 Thes. 3.5. 'Tis said Revel. 12.11. They loved not their lives. And indeed on these terms they first closed with Christ, Luke 12.26. To hate their lives for his sake (ie) to love them in so remiss a degree, that when ever they shall come in competition with Christ, to regard them no more than the things we hate.

The love of Christ is to be the supream love, and all others to be subordinate to it, or quenched by it. 'Tis not its own comfort in the Body, it principally and ultimately designs and aims at, but Christs glory, and so this may be p. 144furthered by the death of the Body, its death thereupon becomes as eligible to the Soul, as its life, Philip. 1.20. O this is an high pitch of grace! A great attainment, to say as one did, Vivere renuo, ut Christo vivam; I refuse life to be with Christ: Or another when asked whether he was willing to dye, answered, Illius est nolle mori, qui nolit ire ad Christum; Let him be loth to dye, that is loth to go to Christ So 2 Cor. 5. We are willing rather to be absent from the Body, and present with the Lord.

'Tis not every Christian that can arrive to this degree of Lov… though they love Christ sincerely, yet they shrink from death cowardly and are loth to be gone. There are two sorts of grounds upon which Christians may be loth to be unbodied, 1. Sinful, 2. Allowable.

1. The sinful and unjustifiable grounds are such as these, viz. (1) Guilt upon the Conscience, which will damp and discourage the Soul, and make it loth to dye. It arms death with terrour, the sting of death is sin. (2) Unmortified affections to the World, I mean in such a degree as is necessary to sweeten death; and make a man a Voluntier in that sharp engagement with that last and dreadful Enemy. It is with our hearts, as with fewel, if green and full of sap, it will not burn, but if that be dried up, it catches presently: mortification is the drying up of carnal affections to the Creature, which is that that resists death, as green Wood doth the fire. (3) The weakness and and cloudiness of Faith. You need Faith to dye by, as well as to live by, Heb. 11.13. All these dyed in faith. The less strength there is in Faith, the more in death. A strong Believer welcomes the messengers of Death, when a weak one, unless extraordinarily assisted, trembles at them.

2. There are grounds on which we may desire a longer continuance in the Body, warrantably and allowably: as (1) To do him yet more service in our bodies before we lay them down. This the Saints have pleaded for longer life. Psal. 30.9. Psal. 88.11, 12, 13. and Isai. 38.18, 19. (2) To see the clouds of Gods anger dispelled, whether publick or personal, and a clear light break out ere we dye, Psal. 27.13. p. 145(3) They may desire with submission to outlive the days of persecution, and not to be delivered into the hands of cruel men, but come to their Graves in peace, Psal. 31.15. and 2 Thess. 3.2. That may be delivered from absurd men.

3. But though some Christians shun death upon a sinful account, and others upon a justifyable one, yet others there are, who seeing their Title clear, their work done, and relishing the Joys of Heaven in the praelibations of Faith, are willing to be uncloathed, and to be with Christ. Their love to Christ, hath extinguished in them the love of life, and they can say with Paul, Act. 21.13. I am ready. Ignatius longed to come to those Beasts that were to devour him, and so, many of the Primitive Christians: Christ was so dear, that their lives were cheap, and low priz'd things for his enjoyment. And here indeed is the glory and triumph of a Christians Faith and love to Christ: For (1) it enables him to part chearfully with what he sees and feels, for what his eyes yet never saw. 1 Pet. 1.8. Whom having not seen ye love. (2) To part with what is dearest on earth, and lies nearest the heart, of all he enjoys, for Christ's sake. (3) To reconcile his heart to what is most abhorrent and formidable to nature. (4) To endure the greatest of pains and torments to be with him. (5) To cast himself into the vast Ocean of Eternity, the most amazing change, to be with Christ. O the glorious Conquests of Love!

Inference II.

THen the Apostasie of unregenerate Professours in times of eminent danger, is not to be wondered at. They will and must warp from Christ, when their lives are in hazard for him. The love of the Body will certainly prevail over their love to Christ and Religion. Amor meus pondus meum. Self-love will now draw. Love is the weight of the Soul, which inclines and determines it, in the competition of Interests, and the predominant Interest always carries it. Every Unregenerate Professor loves his own life more than Christ, prefers his body before his Soul; such a one may p. 146upon divers accounts, as Education, Example, slight Convictions of Conscience, or Ostentation of gifts, fall into a Profession of Religion, and continue a long time in that Profession, before he visibly recede from Christ; hope of the Resurrection of the Interest of Religion in the World; Shame of retracting his Profession; Applause of his Zeal and Constancy in higher Tryals; The Peace of his own Conscience, and many such Motives may prevail with a Carnal Professor to endure a while; but when dangers of life come to an height, they are gone, Matth. 24.8, 9, 10. And therefore our Lord tells us, that they who hate not their lives, cannot be his Disciples, Luke 12.26. Now will they lose their lives by saving them, Matt. 16.25. And the Reasons are plain and forcible. For,

1. Now is the proper season for the predominant love to be discovered, it can be hid no longer: And the love of life is the predominant love in all such persons. For do but compare it with their love to Christ, and it will easily be found so: They love their lives truly and really, they love Christ but feignedly and pretendedly; and the real, will and must prevail over the feigned love. They love their lives fervently, and intensely, they love Christ but coldly and remissly: And the fervent love will prevail over the the remiss love. Their love to their Bodies hath a root in themselves, their love to Christ hath no root in themselves, Matth. 13.21. and that which hath a root must needs outlast and outlive that which hath none.

2. Because when life is in hazard, Conscience will work in them by way of Discouragement; 'twill hint the danger of their eternal state to them▪ and tell them, they may cast away their Souls for ever in a Bravado, for though the cause they are called to suffer for, be good, yet their Condition is bad; and if the Condition be not good as well as the Cause, a Man is lost for ever though he suffer for it, 1 Cor. 13.3. Conscience, which encourages and supports the upright▪ will daunt and appall the Hypocrite, and tell him, he is not on the same terms in Sufferings, that other men are.

p. 1473. Because then all the Springs by which their profession was fed and maintained, fail and dry up. Now the wind that was in their backs is come about, and blows a storm in their faces. There are no Preferment nor Honours now to be had from Religion. These mens Sufferings are a perfect Surprize to them, for they never counted the cost, Luke 14.28. Now they must stand alone, and resist unto bloud, and sacrifice all visibles for invisibles, and this they can never do.

O therefore Professors look to your hearts, try their predominant love, compare your love to Christ with that to your lives. Now the like question will be put to you that once was put to Peter, John 21.15. Lovest thou me more than these? What say you to this? You think now, you do, but alas, your love is not yet brought to the fire to be tryed: You think you hate sin, but will you be able to strive unto blood against sin? Hebr. 12.4. Will you chuse suffering rather than sin, Iob 36.21? O try your love to Christ, before God bring it to the tryal. Sure I am, the love of life will make you warp in the hour of Temptation; except

1. You sate down and counted the cost of Religion before-hand: if you set out in Profession only for a Walk, not for a Iourney; if you go to Sea for Recreation, not for a Voyage; if you be mounted among other Professors only to take the air, and not to engage an enemy in sharp and bloudy Encounters; you are gone.

2. Except you live by Faith, and not by Sense, 2 Cor. 4.18. Whilst we look not at the things that are seen. You must ballance present Sufferings with future glory. You must go by that account and reckoning, Rom. 8.18. or you are gone. Now the just shall live by faith, and if Faith don't support, your fears will certainly sink you.

p. 1483. Except you be sincere and plain-hearted in Religion, driving no Design in it but to save your Souls; else see your lot in that Example, 2 Tim. 4.10. Demas hath forsaken me. O take heed of a cunning, subdolous, double heart in Religion, be plain, be open, care not if your ends lay open to the eyes of all the World.

4. Except you experience the power of Religion in your own Souls, as well as wear the name of it. O my Brethren, 'tis not a name to live, that will do you service now. Many Ships are gone down to the bottom, for all the brave Names of the Success, the Prosperous, the Haypy return, and so will you. There is a knowing in our selves by taste and real experience, Hebr. 10.34. which doth a Soul more service in a Suffering hour, than all the splendid Names and Titles in the World.

5. Except you make it your daily work to crucify the Flesh, deny self for Christ, in all the Forms and Interests of it. He that can't deny himself, will deny Jesus Christ, Matth. 26.24. let him deny himself, take up his Cross, and follow me, else he can't be my Disciple. Ponder these things in your hearts, whilst yet God delays the Tryal.

Inference III.

IF the Souls of men be naturally so strongly inclin'd and affected towards the Body, then hence you may plainly see the Wisdom of God in all the Afflictions and Burdens he lays upon his people in this World, and find that all is but enough to wean off their Souls from their Bodies, and make them willing to part with them.

The life of the Saints in this World, is generally a burthened and a groaning life, 2 Cor. 5.2. In this Tabernaele we groan, being burthened. Here the Saints feel (1) A burthen of sin, Rom. 7.24. this is a dead and a sinking weight. p. 149(2) A burthen of Affliction, of this all are Partakers, Hebr. 12. though not all in an equal degree, or in the same kind, yet all have their burthens equal to, and even beyond their own strength to support it, 2 Cor. 1.8. pressed above measure. (3) A burthen of inward troubles for sin, and outward Troubles in the Flesh, both together; so had Iob, Heman, David, and many of the Saints.

Certainly, this befals them not (1) Casually, Iob 5.6. It rises not out of the Dust: (2) Nor because God loves and regards them not, for they are fruits of his love, Heb. 12.6. Whom he loveth, he correcteth: (3) Nor because he takes pleasure in our groans, Lamen. 3. To tread under his feet the Prisoners of the earth, the Lord hath no pleasure: 'Tis not for his own pleasure, but his Childrens profit, Heb. 12.10. And among the pr…fits that result from these burthens, this is not the least, to make you less fond of the body than you would else be, and more willing to be gone to your everlasting rest. And certainly, all the Diseases and Pains we endure in the Body, whether they be upon inward or outward accounts, by Passion or Compassion, from God or Men; will be found but enough to wean us, and loose off our hearts from the fond love of life. Afflictions are bitter things to our taste Ruth 1.20. so bitter, that Naomi thought a name of a contrary signification fitter for her afflicted condition: Call me Marah (i. e.) bitter, not Naomi, pleasant, beautiful. And the Church, Lam. 3.19. calls them Wormwood and Gall.

The great design of God in afflicting them, is the same that a tender Mother projects in putting Wormwood to her Breast, when she would wean the Child.

It hath been observed by some discreet and grave Ministers, that before their remove from one place to another, God hath permitted and ordered some weaning Providence to befal them, either denying wonted success to their labour, or alienating and cooling the affections of their people towards them, which not only makes the manner of their departure more easie, but the grounds of it more clear. Much so it falls out in our natural death, the comfort of the World is imbittered to us, before we leave it. The longer we live in it, the less we shall like it. We overlive most of p. 150our Comforts, which engaged our hearts to it, that we may more freely take our leave of it. It were good for Christians to observe the voice of such Providences as these, and answer the Designs of them, in a greater willingness to die.

1. Is thy Body which was once hail and vigorous, now become a crazy, sickly, pained body to thee? neither useful to God, nor comfortable to thee; a Tabernacle to groan and sigh in? And little hopes it will be recovered to a better temper; God hath ordered this to make thee willing to be divorced from it. The less desireable life is, the less formidable death will be.

2. Is thy Estate decayed and blasted by Providence, so that thy life which was once full of Creature-Comforts, is now fill'd with Cares and Anxieties; O 'tis a weaning Providence to thee, and bespeaks thee the more chearfully to bid the World farewel. The less comfort it gives you, the less it should entangle and engage you. We little know with what aking hearts, and pensive breasts, many of Gods people walk up and down, though for Religion, or Reputations sake they put a good face upon it: but by these things God is bespeaking and preparing them for a better State.

3. Is an Husband, a Wife, or dear Children dead, and with them the comfort of life laid in the dust? Why this the Lord sees necessary to do, to perswade you to come after willingly? 'Tis the cutting asunder thy roots in the earth, that thou maist fall the more easily. O how many stroaks must God give, at our Names, Estates, Relations, and Health; before we will give way to the last stroak of death that fells us to the ground?

4. Do the times frown upon Religion? Do all things seem to threaten stormy times at hand? Are desireable Assemblies scattered? Nothing but Sorrows and Sufferings to be expected in this World? By these things God p. 151will imbitter the earth, and sweeten Heaven to his People.

5. Is the beauty and sweetness of Christian Society defaced and decayed? That Communion which was wont to be Pithy, Substantial, Spiritual and Edifying; becomes either frothy or contentious, so that thy Soul hath no pleasure in it? This also is a weaning Providence to our Souls. Strigelius desired to die, that he might be freed ab implacabilibus Theologorum odiis, from the Wranglings and Contentions that were in his time. Our fond affection to the Body requires all this, and much more to wean and mortifie them.

Inference IV.

HOW Comfortable is the Doctrine of the Resurrection to Believers, which assures them of receiving their Bodies again, though they part with them for a time!

Believers must die as well as others: their Union with Christ priviledges them not from a Separation from their Bodies, Rom. 8.10 Heb. 9.27. But yet, they have special grounds of Consolation against this doleful separation above all others. For,

1. Though they part with them, yet they part in hopes of receiving them again, 1 Thessal. 4.13, 14. They take not a final leave of them when they die. Husbandmen cast their Seed-corn into the earth chearfully and willingly, because they part with it in hope; so should we; when we commit our Bodies to the earth at death.

2. Though death separate these dear Friends from each other; yet it cannot separate either the one or other from Christ, Luke 20.37, 38. I am the God of Abraham, &c. Your very dust is the Lords, and the Grave rots not the Bond of the Covenant.

p. 1523. The very same Body we lay down at death, we shall assume again at the Resurrection. Not only the same specifical, but the same Numerical Body, Iob 19.25.26. With these eyes shall I see God.

4. The unbodied Soul shall not find the want of its Body, so as to afflict or disquiet it, nor the Body the want of its Soul; but the one shall be at rest in Heaven, and the other sweet asleep in the Grave, and all that long interval shall slide away, without any afflicting sense of each others absence. The time will be long, Iob 14.12. but if it were longer, it cannot be afflicting, considering how the Soul is cloathed immediately 2 Cor. 5.1, 2. and how the Body sleeps sweetly in Jesus, 1 Thess. 4.14.

5. When the day of their re-espousals is come, the Soul will find the Body so transformed and improved, that it shall never receive prejudice from it any more, but a singuler addition to its Happiness and Glory. Now it clogs us, Matth. 26.41. The Spirit indeed is willing, but the Flesh is weak. It incumbers us with cares to provide for it: and eats up time and thoughts; but then it will be a Spiritual Body, 1 Cor. 15.43. like to the Angels, for manner of subsistence, Luke 20.35, 36. 1 Cor. 6.13. and which is the highest step of glory, like unto Christs glorious Body, Philip. 3.21. well therefore might the Father say, Resurrectio mortuorum, est Consolatio Christianorum: The Resurrection of the Dead, is the Consolation of Christians.