that have the Spirit And therefore Peter saith Having purified your Souls by the Spirit 1 Pet. 1.22 From all which places it appears very plainly that the perfect or true Man does not only consist of Soul and Body but also of the Spirit And for as much as the ungodly and Sinners do enjoy the two former Viz. Body and Soul as well as the Faithful and Believers and yet do not understand those things which are of the Spirit it follows that they must needs want that by which Spiritual things are alone to be discerned now that which discerns Spiritual things is the Spirit 1 Cor. 2.14 15. § 40. It is true that often times the perfect man is in the Holy Scripture described by two Beings to wit the Spirit and the Flesh as this Apostle speaks at large Rom. 8. of them that walk after the spirit and not after the Flesh and describes the regenerate as those which walk after the spirit and mortify the Flesh and the Ungodly as walking after the flesh and as not having the Spirit And Gal. 5.7 he saith that he has the flesh and the Spirit and that these two do War against each other for the flesh saith he lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to the other by reason of which conflict which the Apostle felt in himself he complained Rom 7. that after the inward Man that is after the Law of his mind or after the Spirit he delighteth in the Law of God but that the Law in his Members that is to say the Flesh warreth against the Law of God And there are many other such like places in the Holy Scripture which do oppose the Flesh to the Spirit but in these and the like places the scope is not so much to teach us how many parts there are in a perfect Man as to shew us that Man who is not yet perfectly born again has a Warfare against his Flesh that is against his unregenerate part But no man can be so foolish as to think that when it is here said that the Flesh lusteth against the Spirit that we must thereby understand only the Flesh or Body but that under the Term Flesh is to be understood that part of Man that is called the Soul which desireth and thinkerh and lusteth and it is notorious that this is usual in the Holy Scripture by the word Flesh also to understand the Soul from hence because when the Holy Scripture opposes the new birth unto Sin it uses the Terms Spirit and Flesh as was just now shewed But it does not only oppose the Spirit to the Flesh but also the Spirit to the Soul or to the Soullish part as we but just now shewed in 1 Cor. 2. James 3. c. From whence then it evidently appears that the fleshly part is included in the Soullish part and that by the fleshly part is meant the Soullish part And that the Soul has fellowship with the Body and does continually co-operate with it we will shew in the next Chapter where we shall particularly Treat of the Soul § 41. But here some body will perhaps say that the Holy Scriptures makes mention of more than three parts of Man as of the Spirit of the Mind of the Heart the Soul and the Body The Hebrews call the three parts of man chiefly by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nephesh the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshamah the Breath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adamah that out of which the Body is made As to the Neshamah this is properly no part of Man but it is that from whence the Soul proceeded as shall be shewed in that Chapter where we shall expresly treat of the Soul for which cause Neshamah is sometimes used for Nephesh the Soul as is to be seen in Isaiah 57.16 In the New Testament we meet with three Parts of Man more especially under these Denominations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pneuma the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psychce the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phreen the Vnderstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nous the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kardia the Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarx the Flesh But what part is to be understood by these Terms we must learn from the Circumstances of the places themselves where we meet with them as for Example the Vndestanding belongs to the Soul which is common to all Men for whether a Man has a good or bad understanding however it ceases not to be the understanding in like manner the Soul is meant by the heart because the Heart is the Seat of the Soul and therefore our Saviour saith Mat. 15.18 19. Those things that proceed out of the mouth come forth from the heart they defile for out of the heart proceed evil thoughts c. So that for the most part I say not always for sometimes the heart is also used for the Spirit as well as for the Soul because it is the receptacle and habitation of both but for the most part I say by the Vnderstanding and the Heart is meant the Soul CHAP. III. Of the Image of God or the Spirit § 42. SEing it is easie to be understood from the precedent Chapter that a perfect Man consists in these three to wit Spirit Soul and Body we are here especially to consider what the Spirit or the Image of God is and the properties thereof as also the necessity of the Sinners being restored to his former State § 43. Every body knows that when an Image Picture or likeness of a Man is made that it must resemble him after whom it is made because if it have no resemblance of him whom it represents it could not be called his Image Picture or likeness § 44. Seing then that Man is made after Gods Image man must needs bear the Image or Likeness of God § 45. Now this Image which Man has of God cannot be or consist in the outward Shape of his Body but in his Spirit because God is a Spirit and has no bodily or outward shape form or figure at all as is shewed already § 12. § 46. But because we Sinners have lost it and so cannot as Adam know what manner of Being the Being of God is by contemplating the Image of God which was in him it is needful that we first enquire at the Holy Scriptures how the Divine Being is there described that so from the Divine Being we may learn what the Image or Likeness of God must needs be § 47. The Holy Scripture then describes the Being of God not only to be a Spirit but also shews what manner of Spirit it is to wit that God is a Light and Fire Micah 7.8 The Lord shall be a Light unto me And 1 Iohn 1.5 it is in express words said that God is a Light in whom there is no Darkness at all to wit in opposition to the
likewise that Property of the Soul whereby she supports or upholds the Body as well as guides and directs it is not Bodily but Spiritual For this Vpholding consists in preserving of the Body in its Pristine Form and State which Action of Preservation cannot be Corporeal because it includes a Superintendence or Direction whereby Nourishment and Support is given to every Member according to their different state and requiring And this direction is the Beginning and Principal thing in the upholding or Support of the Body For tho' many Bodies should be joined together all manner of ways yet will they never be able to support or uphold one another so that the Direction whereby our Food is prepared and transmuted in such a manner that our Body is fed and maintained by it is not any thing that is Corporeal but Spiritual Of which Direction or Superintendence we have treated at large in our Observations concerning Man § 34.35 36 37 38 39. And as this Direction which Superintends the Nourishment and Support of the Body is Spiritual so likewise is the Guiding and Governing of the Body Spiritual also for as much as it proceeds from the Will and is immediatly effected or executed in the Body at the same instant that the Soul or Life wills and thinks it Which is an evident Argument that this Rule or Governance must needs be Spiritual and not Corporeal for as much as not the least moment of time Intervenes between the Intent or Command of the Will and its Execution which could never be if the Efficiency or Operation of the Will were Corporeal But of this Direction of the Body see the foresaid Observations concerning Man § 91. § 83. Seing therefore that the Properties of the Soul are not Corporeal but Spiritual it follows that the Soul or Life is a Spirit and no Body because all her Properties are Spiritual Now that the Life is a Spirit I have demonstrated in the foresaid Observations § 34.35 36 37. § 84. The Soul or Life therefore being a Spirit cannot die or be changed as Bodies are For when we say that Bodies are changed this imports an Increase or Decrease of those parts that before were united And to Die implies nothing else but this that the Bodies are no longer maintained in the form and condition they were in before but are Subject to alteration So that all Dying includes a Change or alteration of which see the Considerations concerning Man § 32. Now certain it is that whatsoever changeth its form or appearance doth include Divisibility whereby the parts that before were united are now separated from one another and whatsoever is subject to Divisibility must be a Body because Divisibility is the Property of Bodies which consist of many Parts And forasmuch as according to § 83. the Soul is a Spirit therefore neither can the Soul die or be divided or ever change its Essence If any one Object here that she sometimes changeth her operations and by this means grows either better or worse and that this change is a kind of Dying this we are very willing to grant as long as by this Word Change or Dying is not meant or understood that the Essence of the Soul dies in like manner as Bodies do but only this that the Soul being Conscious of her evil Deeds repents of and suffers for them and by this means becomes changed in her Operations or manner of Acting All this we readily grant as having plainly asserted the same concerning all Lives viz. That they are meliorated by Suffering § 66. and in the Considerations about Man § 32. in these Words Or that the Life for a time ceaseth from its Operation of bringing forth Fruit by which cessation of her Activity she either changeth her Operation or brings forth better Fruit then before c. But such a change or dying as this with regard to the Soul doth not in the least import that her Essence is changed or divided as that of Bodies is when their Forms are changed § 85. And for as much as the Soul with respect to her Essence is Unchangeable and Immortal so neither can she be Annihilated because no Annihilation can be without dying seing that every thing as long as it lives hath its Essence and consequently is not Annihilated or reduced to nothing And for as much as the Soul Lives continually according to § 84. consequently it cannot be Annihilated For seing that all things are ever present to God as in § 14. it follows that the Soul cannot be Annihilated because the Annihilation of a thing is that whereby it ceaseth to be or is the reducing of a thing to nothing If therefore the Essence of the Soul could be Annihilated then all beings could not be continually present to God but more Essences would be present to him at one time then at another which is repugnant to the Divine Attributes according to § 14 15. For as much therefore as all Beings are perpetually present to God if follows that the Soul or Life cannot be Annihilated Moreover seing that all Beings are in God without beginning and consequently have neither beginning nor ending as hath been demonstrated § 24.25 26. therefore it follows that the Soul hath no end And when we consider that the Essentiality of Bodies cannot be Annihilated tho' their form be changed because they were not produced out of nothing according to § 27. and in the Observations concerning Man § 32. how much less can the Soul which is not subject to Mutation as Bodies are being a Spirit be obnoxious to Annihilation Especially if we consisider that she is the Framer of the Body as in the foresaid Observations in § 37 38. hath been shewed For my part I confess that it is altogether inconceivable to me how any thing that is Essential should loose its Being and become nothing and they that Imagine such a thing do not know what Annihilation imports only they conceive that the Soul dies liek a Body that is separated into its parts the contrary whereof hath been made out § 84. and this is that they call Annihilation For as to that which Annihilation properly imports thereof they can frame no image or apprehension for otherwise they would have an apprehension of nothing For Annihilation signifies the turning of a thing to nothing But some perhaps will say true it is that the Being of a Soul is not Annihilated but that the Soul when the Body dyes returns to the Universal Spirit But first we are to consider what is meant by the Universal Spirit for if thereby they understood the Divine Essence as if Souls were a part thereof this is impossible for the Reason alledged § 4. and more especially because the Soul is mutable as to its Thoughts Will and Works whereas the Divine Essence is unchangeable in all these as is shewed § 24. If by the Universal Spirit they understand the Essence of the World neither is that possible because this supposed
of the Visible out of the Invisible but also the putting of the Beings or Spirits into their proper states or the imparting of such qualities or such capacitie unto them as gives them a power to work of themselves As for Example what is Essential or Spiritual as Trees and Plants brings forth Herbs Trees Fruits c. The life of Man forms his body and worketh out many things to his advantage and use c. So that Creation properly consists herein that these Beings or Spirits which before lay hid do now become visible and perceptible in their out-working by means of that capacity or quality which they receive of using the Watery Being to their Advantage of Forming and changing it according as it is given to every Spirit or Being to Work under which watery Being the Earth also belongs because the Earth c. was produced out of the Waters as is shewed in the Observations of Bar. Van Helmont upon Man c. § 7. Moreover the Holy Scripture does plainly inform us that the word Create does also include this Signification viz. that the Essentiality or the Spirit of each Creature should work out according to its properties the Earthly where it is said in the heginning of the Book of the Creation that the Earth should bring forth the Herbs and what was to be its out-working that it should yield Seed in like manner the working of the Fruit Tree is after his kind to give Fruit and that in those Fruits should be Seed viz. to propogate its like It is also thus said of the Fishes and Fowles that their out-working should be Fruitfulness and Multiplication the Fishes to fill the waters in the Sea and the Fowles to multiply in the Earth c. And of Man who is Lord over all the Creatures it is said that his out-working was to be fruitful and multiply to fill the Earth and to subdue it that is that it should not rule over him but he have Dominion over it and bring it into Subjection to him To have Dominion over the Fishes of the Sea and over the Fowles of the Air and over the Cattel and over every creeping thing § 28. But it will be said perhaps that that place of Hebrews 11.3 where it is said Through Faith we understand that the Worlds were by the Word of God so that things that are seen were not made of things which do appear Or so That things that are seen were made of things which do not appear is not so to be understood as we have said in the former § because that manner of speaking of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signify that the World was brought forth or produced from invisible things but that the World was produced of such things as had no Being before and consequently that this place does not mean that the World was Created of invisible things which were in Being before the Creation But in answer to this Objection we must in the first place observe that neither this nor any other such like manner of Speaking does any where in the Holy Scripture that I know of signify that the World was made of nothing but the quite contrary So that to say that this manner of Speech infers that their Opinion is but their meer say so and void of all proof Besides if they will Interpret these Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things that were not in Being they must allow that in other Places where the same Expression is found must also signify not to exist and yet the contrary is most evident from Matt. 6.18 Where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That thou appear not to men to Fast When our Saviour saith here That they should not appear as Fasting doth he teach them that they should not Fast Surely no and that yet according to those mens Interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that must needs be the meaning He himself declares what he means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should fast in secret So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposes things that do Exist but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secret or hid from our eyes And if we will compare that manner of speaking that does signify the same thing and is every where used in the Holy Scripture in the same sence one with another we shall find that these Mens Explication of Hebrews 11.3 is in no wise true who will needs have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify things that do not exist For from this very place it is plain that there is an Antithesis introduced betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are seen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are not seen or which do not appear these are I say opposed to each other So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has an oppposite Sense to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore the Dutch Translators have Translated it by the same word to wit things that are seen and that are not seen And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now it is most certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which are not seen or Invisible things does no where in the Holy Scripture signify things that do not Exist but on the contrary things that do Exist but that are invisible as for Example 2 Cor. 4.18 it is said while we look not at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which are seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but at the things which are not seen for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which are seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are temporal or changeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the things which are not seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal or unchangeable Now if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Synonymous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokens things that do not exist would it not be a fine piece of Comfort think ye for the Apostle to exhort the Faithful to look to the invisible things that is to things which are not in Being at all And should he yet say of those things that are not at all that they are Eternal or Vnchangeable This is a Contradiction with a witness For to be Eternal or Unchangeable presupposes their Being whereas by these Mens Comment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify things that are not from all which then it clearly follows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signify things that are not in Being but on the contrary things that are in Being but which are Invisible As for the other Objections that they make from the Holy Scripture to prove that the World was made of nothing those places will be found either not to speak at all of the Creation or if they do not in the least to prove that the World is Created of Nothing As for Example some alledge Rom. 4.17 to prove that the World was made of
that knows the nature of any thing he has knowledge of its inward spiritual Being of its qualifications and out-working on the same manner it is also said concerning the Light and Spirit which the Faithful do receive and enjoy to wit that he gives them wisdom to discern Spirits and all Spiritual Gifts and therefore the Apostle calls it Eph. 1.17 18. The Spirit of Wisdom and Revelation in the knowledge of him enlightning the eyes of the understanding And this Spirit of Wisdom is by Solomon very gloriously described in the Proverbs throughout and the Fruits thereof in the 2d Chapter he shews what Profit they reap that incline their Ears unto Wisdom and that apply their hearts unto understanding to wit that they do thereby understand the fear of the Lord and find the knowledge of God c. The Apostle also 1 Cor. 12 describes this Light or Spirit to be that which gives the word of Wisdom the word of Knowledge the gifts of Healing the Working of Miracles Prophesies the discerning of Spirits many Tongues and such like § 56. Which consonant properties do therefore plainly shew that the Spirit of the Light which the Faithful do receive from God is that very same Image of God which he first man lost by Sin For 1. As the first man had by the Image of God Dominion over all things so do the Faithful by the Spirit or Light Rule over all things 2. As the first Man had Power by the Image of God to subdue the Earth so do the Faithful by the Spririt subdue their flesh and the Lusts thereof 3. And so are the Faithful inwardly enlightned by the Spirit that they have the discerning of Spirits and do know hidden things just as Adam had by the Image of God a knowledge of the Spirits and of all Creatures § 57. Thus far then have we shewed that the Image of God consists in an inward Light and that this Light is the same with which the Faithful are enlightned Yet permit us here Reader who mayest read this more out of curiosity then out of any love to truth further to enquire who and what manner of thing this Image of God is that a man that loves God and seeks to live in Christ may go on in this way more and more to search out the hidden Wisdom of God which he does so abundantly make known in the Holy Scriptures to them that seek him § 58. The Holy Scripture does not only say that the Image of God does consist in a Light but it does also teach us who it is that is the Image of God The Apostle saith 2 Cor. 4.4 Lest the Light of the glorious Gospel of Christ who is the Image of God c. And Col. 1.15 Who is the Image of the invisible God So that hence it is manifest that Christ is the Image of God and as we have already shewed that the Image of God is a Light so it is also said of Christ Iohn 1.9 That he is the true Light that enlightneth every man that comes into the World And Chap. 8.12 Then spake Jesus unto them saying I am the Light of the world he that followeth me shall not walk in darkness but shall have the light of Life § 59. And because Christ is the Image of God that enlightens every man therefore it is said that the Spirit of Christ is in the Faithful Gal. 4.6 And because ye are Sons God has sent forth the spirit of his Gods Son into your hearts And Eph. 3.16.17 That he would grant you to be strengthened with might by his Spirit in the Inner-Man that Christ may dwell in your hearts by faith And Rom. 8.29 He that has the Spirit of Christ is conformed to the Image of his Son So that from these places and many more which every one can observe in the reading of the Holy Scripture it is manifest that the Image of God in man is the Spirit of Christ which Spirit because it proceeds from Christ who is the Image of God is that Image of God which Man possesses Now how Christ can be said to be the Head and the Faithful his Members which are all guided by the same Spirit every true seeker can understand in himself when he considers that Christ is the Image of God who gives his Spirit to all the Faithful by which they are all Members of one Body which is Ruled by the Spirit of Chirst In like manner may easily be drawn from this Spring how Man can be said to be Gods Off-spring and that we live and move and have our Being in God But every one that has the Spirit of Christ will best understand in his Inner-Man how that Spirit gives him Communion with God § 60. And seing Christ is the Image of God who gives his Spirit to Man that he may be a perfect Right Man it is necessary that we do hence shew the necessity of the satisfaction of Christ to reconcile faln Man to God again § 61. Reason teaches us that nothing can attain to its former perfection except it recovers again that which it formerly possessed to wit that which was the cause of its perfection Yea this is evident in all Machines and Mechanick Instruments all which clearly shews us that when they come to want that which once they had for the performing of the Work to which they were framed that either that Work does cease or is not performed so perfectly as before § 62. If then we do well consider this universal Truth and bring it over or apply in unto Man it is certain that seeing Man was Created so upright that he had that capacity of being united to his God the Sinner must receive the same capacity that he may be united with his God again § 63. Yea it is impossible that he should receive any other thing instead of it but that very thing which he lost because if he should receive any other thing instead of it he would want that which is required to a perfect Man and would receive something which he had not in the Creation and so the best part that Man had received from God in the Creation would consequently be useless Besides when it is said that God Created Man upright Eccles 7.29 there must have been in man all that was necessary for the attaining of Gods end that the Sinner then may perform what God intended by him he must receive again that which God gave him in his Creation to that end Even not any thing better nor any other thing can he receive because God at first made all things after the most perfect manner in the Creation according to § 30. So that in is impossible that the Sinner can receive any thing better or any other thing from God but that very thing which he received of God in the Creation because if he should receive any other thing that thing could not be better but worse and so he would not be able to fulfil