how far contrary to that God in his philosophy speaks every man may judge 4 Nor doth man misse the lack of its use and knowledge so that his spirit indeed is not to him being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Theoph. on 1 Thes 5.23 By the spirit of man understandeth the Spirit of God in man Saith he Spiritus id est donum quod per baptismum jam accepistis Augustine on the words Quid hic spiritum vocat donum spiritus Ambrose saith thus Ut integer sit spiritus datus nobis and after ad hoc enim datur homini ut maneat sit quasi caput ejus In this whether he speaks of it as of the Spirit of God or man judge yee But I take it as of man if not see into what a darknesse the world was fallen in in four hundred years time after Christ when men had lost the light of the word that discovered to them the being of the Spirit in them and with it the right use of Christ in the time of grace and what his work was and whereon to be 1 That the Spirit here is clear a part of us a part of the lot of mankind 2 That this spirit is to be sanctified as well as the body or soule and needs sanctification by the Spirit of God 3. Eccles 3.21 and in many other places Stephen said my spirit not thy Spirit Lord receive and so Mary who knoweth now indeed the spirit of man when men know not that they have a spirit of their own within them Ezek. 13.3 No wonder Austin and others run to philosophy having lost the knowledge of the Spirit which was immortal to prove the soule immortall against the Scripture upon which philosophicall hinges the Divinity of the now times are hanged in which untruths error and deceipts are told the people to the overthrow of hope and shaking of faith in men and destruction of the Truth and in this follow not the Lords Spirit but their own Ezek. 13.3 Psal 103.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the wind passeth over it and it is gone which is a grosse corrupting of the word by the mistranslating of it In Ver. 15 The Prophet speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sorrowfull man saying for the Spirit was in him is departed and he is not to us his place shall know it no more which is said of the falne flower or soule of man see the part of the soule in 1 Pet. 1.24 Object The Spirit God breathed into man is God Resp Amos 4.13 God is said to create the spirit as other things and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is spirit not wind he after in the next words mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body and soule Heb. 4.12 Dividing between the spirit and soule and marrow and bones and joynts and sinews 1 The word divides between soul and spirit which proves they are not by Gods word one and the same as men after themselves teach and affirm 2. Whereas other object that it is but a dividing of the same thing expressed by severall tearms as a dividing marrow joynts bones which are all of the body Resp 1. It is granted the soule and body are of different natures 2 The body indeed being a gross corporeal substance may be divided betwixt its several parts but the soul being of a spiritual nature is individual 3 The spirit being more spiritually sublime is more unpossible to be divided then the soule 4 Nor is the spirit a part of the soule no more then the soule is a part of the body but far more exceeds the soule then the soule the body Exod. 21.23 If there be death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies murder thou shalt give soule for soule we corruptly read life for life Jerem. 38.15 As the Lord liveth made us this soule but the spirit Eccles 12.7 is said to be given of God so that the being of one in man is in a different way of being from the other 5 It seems to me all the soules of men are but one soule divided Deut. 24.7 and Act. 17.26 which is the ground of love all being as one man and so thy own flesh Isa 58.7 Jer. 38.15 The first general of the soule That every naturall man before regeneration is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a souleman 1 Cor. 14. 1 Because his spirit being dead in him his soule is the most excellent part in being in him 2 He is guided by the darke light of his soule to act all and only according threunto 3 He knows nothing higher then that of his soule is dictated to him yea nor can he receive before his spirit be quickened anything of a higher nature 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.1 Let every soule be subject to the higher powers In the Syr. and Arab. it is nephes and Sultanan as the Heb. Note God speaking of the spirit Eccles 8.8 Says no man hath power Schallit over the spirit which the Greek 70 renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shews the highest power was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 The soule and spirit are two 2 They strangely differ one is subject the other not to power 3 That that is subject to power power can reach by the sword but the other that they cannot Of the second part of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The excellency whereof is noted Matth. 16.22 Mark 8.37 1 In its creation or originall being it was spired into man of God immediately which proves sufficiently it far exceeds the beasts soule which with the bodies had their being together from the earth Gen. 2.7 Gen. 1. 2 The ordinary way of continuance of the same 1 It is not said as of the Spirit that God gives it 2 But of the contrary are said to come out of the loyns of the parents Gen. 46.26 Exod 1.5 vide Ezek. 16.5 Heb. 7.10 3. It is not said to return to God but goe to the grave Act. 2.27 31. Job 33.18 20 22 28 30. Isa 38.17 Psal 49.15 and 94.17 4 That with the body it is to partake of the resurrection Act. 2.31 seeing this before spake of the resurrection of Christ that his soule was not left in hell nor his flesh did not see corruption 1 Here are two parts the flesh and soule 2 These were in the grave 3 These had both interest in the resurrection of Christ 4 What was done in Christ is to be done in Saints because done for them Now of the soule of Christ 1. It is said he poured out his soule to death Isa 53.12 2 He is said to give his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soule for his sheep John 10.11 ver 15. he layeth it down ver 17. he saith the father loved him because he laid downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule O did God love his Son for this and shall this so great a cause of love be hid from us
THE UNKNOWN BEING OF THE Spirit Soul and Body ANATOMIZED WHEREIN Very many Scriptures falsly Translated and corruptly Interpreted are clearly Explained By which many Doctrines now taught that subvert the Faith of the Gospel are discovered Written by him that is unworthy to be a Witness of Divine Truth JOHN BRAYNE LONDON Printed for Richard Moon at the Seven Stars in Pauls Church-yard near the great North-door 1654. TO My very Noble Friend Colonel John Pine Noble Sir YOur being avocated from bearing the Burthen of the People which for so many yeares in the Two late Parliaments and Parliamentary Trust first and last lay on you invited me to commend this insuing Treatise to you As serving much to make a Man wise in leading him to the Knowledge of Himselfe Not after the way of the Schools but of God in which the use of Christ is rightly knowne and Salvation clearly seen according to the Grace of God and Jesus Christ in the Gospell To which high Mystery I commend you to direct your choicest Thoughts and remaine Yours to serve and honor you in the Work of the LORD JOHN BRAYNE January the 18th 1653. A DISCOVERY OF THE Unknown Being of the Spirit and Soul of Man BEcause I finde that the darkness occasioned by the not right understanding of Man in his true nature of Being is very great the Scriptures strangely vailed the Doctrine taught wonderfully corrupted and the right use of Christ detained from the spirits of men I thought my self bound to publish this ensuing Treatise the ground whereof I lay down in the words of the Apostle 1 Thess 5.23 The very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved c. In the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye take away and divide any part of these it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which saith Ireneus Lib. 5. cap. 1. Neque enim plasmatio carnis ipsa secundum se homo perfectus est sed corpus hominis pars hominis neque anima ipsa secundum se homo sed anima hominis pars hominis neque spiritus homo spiritus enim non homo vocatur commixtio autem unitio horum omnium perfectum hominem efficit propter hoc Apostolus seipsum exponens explanavit perfectam spiritualem salutem hominis in I ad Thess cap. 5. vers 23 c. Vide August lib. quest cap. 67. These three before the Spirit Soul and Body are three distinct essential parts of Man which I shall speak in order particularly unto But before I do that it is necessary I should shew you how the life and the breath in Man are distinguished by God in the Scripture which will shew us that men need not that have the Word of God to go to Aristotle Plato c. to learn Philosophy they were in the dark and knew it not a thing in time God will purge out of this Nation it being forbid in the Word by God expresly Levit. 18.3 Ye shall not do after the doings of Egypt and Canaan nor walk in thier Ordinances Levit. 20.23 Ye shall not walk in the manners of the Nations I cast out Hence the houses of learning set up among the Jews were houses of the Prophets that is such houses in which the Prophets were first taught to be read and written and then understood and other learning then this God allowed not nor doth allow his own people and other houses then these are not houses of the Prophets whose Students by an Hebraism are called children of the Prophets 2 King 4.38 as those study the Heathens are the sons of Aristotle Matt. 11.15 1. We need know no more then is in the Word that is onely necessary 2. In the Word things are more excellently layd down then in all the writings of the world 3. That is full of Truth Aristotle Ovid c. full of Corruption and Error and Atheism fit to make Atheists as all by Nature are more Atheistical corrupting them in their minds at the first receiving of instruction against Solom 4. The Word is light Philosophy of the Heathens darkness 1. The Soul and the Life are distinguished Psal 33.19 To deliver their Soul from death and keep them alive in famine Vatablus Hebraismus est pro servet eos in vita Thus Psa 49.18 He blessed his Soul in his life in which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Job 33.18 He keepeth back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul from the pit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his life from perishing by the sword Vers 20. His life abhorreth bread and his soul desâ—rable meat Vers 22. His soul draweth neer to the grave and his life to the destroyers The Seventy render them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 28. He will deliver his soul from going into the pit and his life shall see the light Vide Vers 30. The spirit of man from the Spirit of God 1 Cor. 2.11 The Life and the Breath are distinguished Acts 17.25 God that giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all life and breath and all things Rom. 8.2 Rev. 11.11 1. Note here As the Soul and Life are distinguished in words and Being by the Prophets so Life and Breath by the Apostle 2. Life by James is set forth as a far inferior thing to the Soul James 4.13 14. speaks against mens presumptuous dependance on the Being of their life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is your life for it is but a vapor for a little time appearing and after that it vanisheth This cannot be said of the Soul nor of the breath Act. 8.33 3. Here in this ye have such a definition of life as all the Platonists and Aristotelists on Earth cannot exceed nor on like grounds attain unto but in comparison of this theirs is vain Philosophy This being undeniable truth 1. There is matter ariseth hence of exceeding great note and concernment to all men which is the gross corrupting of the Word of God in the false translating of it the Translators putting down in a hundred places neer life for soul rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul which ought not to be the word and sence is destroyed by it and false Doctrine taught to the people wherefore in especial there is an extream necessity for another Translation to be published and this called in The Old Testament in this particular is better translated then the New though some such is in the Old as that the minde of God is no way expressed but clear contrary things as one especial place I have expounded and fitted for the Press to publish but had not where with to do it which is of high concernment to the people of God and for the Opening of the Prophecies 2. The Breath is as a ligament by which Soul Spirit and Body are kept together and is one both that
because it is the Spirit must teach the flesh to profit by Christ or he gains nothing by it Vid. Aug. Lib. Quaest Cap. 67. Anselm on the words Gregor Mor. lib. 4. cap. 30. lib. 8. cap. 4. Rom. 8.19 The expectation of the creature that is mans body as in Phi. 1.20 from without waiteth for the revelation of the Sons of God 1 John 3 2. It being not untill then glorified but corrupt Ver. 20. The creature man is subjected to vanity it not having ought but through him that hath subjected it in hope Ver. 21. For the creature it selfe by which is strictly taken the body being made after the form of the other creatures in the creation from which the spirit and soule differed shall be made free from the bondage of corruption when at the last day it shal have put on incorruption into the liberty of glory God being to be seen with these eyes that now cannot see God and live of the Sons of Gad in the flesh Ver. 22. For we know that all or the whole creature man in his spirit soule and body he before having spoken of the soule distinct in the hope and the body in its vanity nowspeaks of all groan together and travel in pain together untill now That is the body labours under the wants of the soule the soule of the body the spirit is burthened with the temptations of both Rom. 7.24 until now that is none as yet being possessed of this felicity Ver. 23. And not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body but they the spirit and soule having the beginning of the spirit his spirit quickening our spirit that it cannot see death but is partaker of the first resurrection and the soule supported by hope sleeping in Christ is free from corruption far differing in its estate from that of the body and thence after we our selves is opposed to the body altogether before spoken of We our selves in our selves groan looking out to the felicity the redemption of our bodies Here the revelation of sons is reserved to the last day when beleevers shall be separated from unbeleevers Ver. 24. For by hope we are saved in which he alludes to the looking out and expectation of the creature ver 19 20 23 and shews man is this creature as being the only adequate object of hope Ver. 25. Who onely by patience wait for the manifestation hereof upon the perswasions of the spirit assuring man hereof by the Word of God Note verse 23. Not onely the creature the creature is added in Translation signifying the body distinct from the soule and spirit or the natural man of the first creation from the spiritual of the regeneration as after Mark 16.15 Go out into all the world preach the Gospell to every creature That the soule body and spirit is the key of Scripture and this hid the mysterie of salvation is many waies hid but especially the way of teaching it appears in this truth 1 How men corrupt the sence of the Word and loose the mind of God for here they read every creature and therefore St. Francis goeth and preacheth to the fishes and why we on this command should not preach to the beasts and fowles I know not 2 Others there are that say the Gospel is to be preached to every c. and therefore remission of sins and salvation of Christ is to be applyed to all the men on earth 1 Say they Christ redeemed all 2 The Word commands the Gospel to be preached and applied to all Note the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually translated omnis every as respecting the number of things but when it admits not number it is read all as in the same ver and Col. 1.6 for ye cannot say in every world there being but one in all N. Now so here teach the Gospel to every creature why no creature is capable of the teaching of the Gospel but man and therefore God enjoyned the teaching of none but him if he did as men read he did then we that teach do not well to neglect them N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rather therefore translate all the creature as before all the world and then shews 1. That the whole man hath sweet mercies set out in the Gospell 2. That the Gospell is to be distributed to its severall parts by the wise workman to make him perfect 1 There is Gospel to reform the body and form it to Christ with most sweet promises of its resurrection and glory 2 The soule the Gospel hath multitude of precious balmes for its wounds and instructions how to take heed of the flesh to leave the world to enjoy Christ and what the Lord is and will bee to the soule 3 The Word divides between soule and spirit and reproves the â—â—â—thinesse of that and reformes it to the glorious image of the Sons of God The Doctors Ministery was the first of these 1 Cor. 3.1 3. for as yet they were not fitted to embrace the more spiritual knowledge of the Gospel nor were they reformed in their lowest part 2 The soule the Pastors 1 Pet. 2.25 Peter was Pastor in Jerusalems Church and he faith yee are returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Pastor that was an Office as ministring and the Bishop that was he was a Ruling Officer who was to reforme the affections and mind by exhortations Rom. 8.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God having quickened the spirit he by rules 1 Teaches the spirit as it is able to hear and know God and bear his yoake which first is concerned in the reforming the outward man or flesh and the soule in the lower parts thereof In the ministery of the Teacher Heb. 6.1 Repentance Baptism Resurrection and Judgement concerning the flesh Rom. 12.1 2. 2 In the instructing of the soule in its more excellent part of the mind affections Act. 14.22 and 15.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. fleshly lusts fight against the soul 1 Pet. 2.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pastor is of the soule 1 Pet. 1.22 3 In the instructing of the Spirit which is the Evangelists work of ministry 1 Under which three the Beleever is to bee perfected in the first hee is as a Babe in the other as a Youth in the last as a strong man in Christ 2 These three have as by a line the word laid out to them 1 Cor. 15.29 baptized for the deads the spirit the soule the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the deads are not altogether raised c. 1 Hence Paul taught the Corinthians not as spiritual but carnal as babes in Christ where there are set out spiritual and carnal the carnal babes in Christ 1 Cor. 3.1 3. 2 Cor 4.10 11 12 13. 2 Hence Christ saith I have many things to say but yee cannot bear them now 3 This beginning is set out Rom. 8.13 If ye by the Spirit do mortifie the deeds of the flesh ye shall live
the Beast and Man enjoyeth These places and many more in our Translations for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul have life put in them against the Syriac and the Arabic which retain the Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Translations Matth. 6.25 Luk. 12.23 Mat. 10.39 16.25 Mark 8.35 Luk. 9.24 17.33 Joh. 12.25 Luk. 9.56 14.26 Joh. 10.11.15.17 13.38 39. 15.13 Acts 15.26 20.24 27.10 22. Rom. 16.4 Joh. 1. Ephes 3.16 Revel 12.11 Note If the soul and life are two distinct things in Man then to write life where God writes soul is a presumptuous destruction of the Truth of God and the natural life in Christ is the same with that in us he being in all things like us sin onely excepted That the spirit soul and body are three distinct parts of Man I commend these Scriptures to you Note how God speaks to us of himself Gen. 6.5 My Spirit and my Soul Mat. 12.18 My Soul Mat. 10. As having a Body 1 Thess 5.23 as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.46 47. Mary said there is the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul doth magnifie the Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit hath rejoyced in God my Saviour Job 12.10 For in his hand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul of every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of every fleshman or all mankinde which is the Adam soma In respect the Scripture saith that every truth is confirmed und r two or three witnesses and here Paul Mary Job are produced which is the number required I shall proceed to particulars and first of the Spirit Joh. 11.33 Christs Spirit is troubled which was his humane spirit And Cap. 13.21 of his Soul Joh. 10.15 12.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit is not by propagation conveyed from man to man Job 26. vers 4. Whose spirit came from thee The first thing necessary to be considered is the Being and Beginning of the Spirit Genes 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plasmavit the word respects the forming of a thing out of a gross body as a Potter of the clay his vessel so God formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adam of the dust of the Earth when he breathed in his face spiraculum vitarum the breath of lives not of life as the corrupt Translations read but lives in the plural viz. that of the soul of the spirit and the Adam the Earth became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I thus expound And the Earth IS to the Soul vivens living where the Soul and the life are distinguished Isai 38.19 Gen. 7.21 22. Numb 31.40 2. Whereas it is said the Lord breathed into Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is lives in the plural not life as it is corruptly translated and admirably cleared Isai 57.16 the spirit and spiration shewing 1. That God placed in man differing lives 2. That the spirit hath its life the soul it s and the body it s by this Breath 3. All were far differently from the beasts by God communicated to man in his Creation as I shall shew hereafter Job 35. Of this Life of the Spirit 1. As God of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tohu and bohu chaos and confusion made Heaven and Earth Man and Angels Beasts and Fishes so of the same spiration or emission he made life in the soul the spirit the body 2. As he divided between the waters above the Firmament and the waters beneath so he divided the soul life from that of the spirit Man the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having in himself as the perfection of the Creation that which corresponds to all these 3. A darkness that lieth hereby on the spirits of men is removed because whereas God said Gen. 2.17 Adam should dye in the day he eat of the tree of knowledg of good and evil some expound ing the day by a thousand years others other-ways but I forbear and commend to you this That God in that day he spake to man alluded to the natural day of man not God this sentence was made good on him not by taking away his soul-life but his spirit-life which was then dead in him as appears in that his access to familiarity with and innocency before God was lost together with all farther actings of the spirit within him 4. Hence as Tim. 1.5.6 of the wanton widow she is dead whiles she liveth which shews that she was some way or where dead that is in spirit and in some thing or part alive which was in body and soul 5. That the spirit was dead appears 1 Cor. 15.44 for Christ was made a quickening spirit to Adams generation who by his fall became only a living soul the spirit being dead in him Ephes 5.14 this spoke to men alive in the flesh but dead in the spirit 6. This quickening of the spirit is the great work of Christ on man in the days of the Gospel to raise the spirit from its death which is called the first Resurrection Rev. 20.6 7. Those that confound soul and spirit do destroy the faith and put men either to expect that now is to be done hereafter or that hereafter is to be done now indeed now is to be the resurrection of the spirit by the Word and Spirit of Christ or that at last will be nothing available many Souls by this delusion have been undone 8. This death first entred into the world by Adams sin so the restoration of this life is first and is called filthiness 2 Cor. 7.1 9. This resurrection is by beleeving in Jesus Christ John 11.25 26. 10. As the soul is to the body so the spirit is to the soul the soul is in the blood as its seat and the spirit in the mind as its seat being the sublimest part of the soul informing and leading the soul and body To make a definition of the Spirit no man ever could since the fall that was meer man Solomon whose Philosophy exceeds all else that men call so Eccles 3.21 Who knoweth the spirit of man that ascendeth to supernals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that above and above of the Apostle 1. Shewing that the spirit of man was of an unknown excellency if any had known it of men Solomon had Adams death of spirit was that he lost the knowledg of God himself and sense of his Soul-misery 2. In the Restoration thereof we have some discovery made of the exercise thereof Gal. 5.22 23. among which Faith that excellent grace is said to be one which since the death of the spirit is the gift of God and a part of the spirits resurrection and life 3. The spirit is that which is immortally with God as in Eccles 12.7 The spirit returns to God that gave it and who dares say more returned either that the Soul or life doth and not be guilty of adding to the Word
4. It was the Spirit Christ breathed out and no more and the Spirit he was so careful of to commit to the hands of God and nothing else Mat. 27.50 Mark 15.37 Luke 23.46 all which Scriptures shew that nothing went forth of Christ at his death but his Spirit and as not out of him so not out of us Psal 76.13 78.39 104.29 Judg. 15.19 And thus Stephen Acts 7.59 Lord Jesus receive my spirit had his Soul then left his body he would have been as careful of the one as the other See 2 Cor. 5.6 the spirit is with the Lord the body dead 5. As the spirits of just men are immediate with God so unbeleevers return to God also and receive the sentence of condemnation and commitment to prison 1 Pet. 3.18 19 20. But quickned in the spirit by which he Christ went and preached to the spirit in prison that sometime were disobedient in the days of Noah 1. The spirits not Souls not bodies are in prison yea see Gen. 6.3 2. They are the spirits of those bodies were disobedient in the days of Noah at his preaching so that what men falsly attribute to the Soul is in truth by God in Scripture only said of the spirit 6. The spirit is to be raised by the Spirit of Christ not the Soul nor body John 6.63 The flesh profiteth nothing it is the spirit quickneth So that the delusion of the times takes off men from the true and immediate use of Christ and the Scriptures 7. The spirit thus raised is that which God mainly respects in his service Joh. 4.23 Those that worship God shall worship him in spirit and in truth 1 Cor 14.15 If I sing I will sing with the spirit c. Phil. 3.3 8. The spirit seems to be of an unknown excellency by what Paul says 1 Cor. 5.3 Col. 2.5 Though absent in body yet present in spirit How the spirit may be present in the absence of the body and how the Apostle intends it is a mystery 9. The seat of the spirit is the mind which is the sublimer part of the Soul as the Soul in the blood the most excellent part of the body 1. That so it may have the more command and readier influence on the whole man 2. That being the next or nearest to its self in being in likeness Ro. 12.2 10. The converse of God is with the spirit as the spirit with the Soul the flesh and spirit are contrary the flesh in those are sanctified wars against the Soul 1 Pet. 2.11 2 Tim. 4.22 Phil. 25. 11. Whereas men are the fathers of the flesh and soul God is the Father of spirits Heb. 12.9 Eccles 12.7 12. Every man hath a particular spirit Christ as man calls his my spirit Stephen his my spirit Mary hers her spirit both male and female Gen. 45.27 Jacob his spirit 2 Cor. 3.17 2.13 13. In this part of man it is the Apostle alludes unto when he saith that in Adam all dye 1 Cor. 15.22 The actual sins we after commit are not of Adam though death of soul and body are annexed to it Rom. Death raigned over those had not sinned after Adams transgression Vide Acts 5.5 10. 1 Chron. 5.26 Dan. 5.20 14. That every man even wicked men have each a distinct spirit Deut. 2.30 see how the King of the Amorites is said to have his spirit hardened and heart obstinate If any shall be so blind as to deny this truth see Job 32.7 8. I said days should speak and multitude of years should speak wisdom But there is a spirit in man and the inspiration of the Almighty giveth them understanding 1 Cor. 6.17 1. It is not in days or years or other acquired habits that inables men to speak profitably effectually feelingly but the spirit in man makes a man more wise then his Teachers 2. The Almighty when the spirit is quickened gives it understanding which the Soul should never have or can have from God for the Soulman understandeth not the things of God nor can he but the spirit is taught of God the things eye hath not seen nor ear heard nor hath it entred into the heart of man to consider Acts 6.9 10. 3. Hence the regenerate man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.15 of which Origen on Rom. 1.4 Puto quod consuetudine sua Apostolus utatur etiam in hoc loco sciens mediam semper esse animam inter spiritum carnem aut jungere se carni effici unum cum carne aut sociare se spiritui esse unum cum spiritu ex qu◠si quidem cum carne sit carnales homines fiant si vero cum spiritu spiritales idcirco extrinsecus eam non nominat sed carnem tantum vel spiritum scit enim alteri horum necessario animam cohoerere sicut in his ad quos dicit vos autem in carne non estis sed in spiritu Per Archon Lib. 2. de anima Orig. 32 Homil. John understands what is written of the flesh and spirit in Gal. 5. from vers 17 23. is meant of our flesh and our spirit and not of the Spirit of God 4. Solomon gives the most clear description of the spirit Prov. 20.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The candle or light of the Lord is the spirit of man or the inspiration of man he alludes to what was done in the Creation 1. Signifying when man fell this candle was put out 2. When men are regenerated the Lord lights it Mat. 5.15 3. The Conscience is the remain of that light in man of which Job saith Job 18.6 The light shall be dark in his tabernacle that is his Conscience within him shall be extinguisht Job 21.17 sinning against the light of Conscience they put out the candle light Job 29.3 When his candle the spirit shined on me my head by his light I shall pass the darkness 1 Thes 5.19 Quench not the Spirit 5. This breathing of God into the face of man is a metaphorical expression used of God for condescention to man and commends to us some immediate way God had to communicate himself to man more then to the other of the terrestrial Creatures by which he was said to be after the image and likeness of God Object Ephes 2.18 There is one Spirit so that men have not each a particular spirit in them and Ephes 4.4 1 Resp. This is not spoke of the spirit of man but God 2 Nor as man a Creature but a Christian all Beleevers had this Spirit but no Unbeleevers 3. This is not the spirit of man but that Spirit is the Spirit to the spirit of man and gives it life again as at first 4. Of this it is said If any have not the Spirit of Christ he is none of his Object Eccles 3.19 Man and beasts are said to have one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one spirit 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken for wind
or breath not spirit he in the same place speaks of the death of them both in which they are one though not in the Resurrection 2. Vers 21. he comes again with the same word and then distinguisheth the beasts spirit from mans the one goeth up to higher beatitude and enjoyments the other descendeth to its first matter and being at its end 3. The now ignorance of the Soul and spirit among men sufficiently shews what a vail of darkness is on the faces of the wise and prudent of the times who cry down New Lights because in love with the old darkness The Philosophers saying is useful Nosce tei psum Acts 17.28 We are his off-spring The Poet in this alludes to Gods breathing into man the breath of life in which he came to spring off or from God he having in him a likeness of God through the immortality of spirit and its spirituality of nature with the other endowments of his Soul The Soul and Spirit are so distinct 1. That now the Soul feels not the death of the spirit 2. Nor when the Soul and body dye doth the spirit feel any thing therein of pain but the Soul only Object God at once breathed in Soul and spirit therefore they are one 1. They are not one as in their names 2. There are said to be lives begun in man at that one breathing which must distinguish them in the effence being of them and one must hereby be better or greater more like God and have more of God then another Ephes 4.23 Be ye renewed in the spirit of your mind 1 In this yee have the seat of the spirit which is the supream part of the Soul Job 20.3 Datur homini ut maneat quasi caput ejus sit Ambrose 1 Thes 5.23 2 Its effects or acts there are to spiritualize the mind Romans 8.6 3 The survay of man is of the spirit 1 Cor. 2.11 which now only doth remain in that obliterated fragment of the Conscience in man 4 The spirit under the Gospel-state in time of grace is to be renewed this is the now work of God and Christ Titus 3.5 in which he is born again 5 The mind without the spirit to God is as the body without the soule to man 1 Pet. 1.22 the Spirit by the Word comes to purifie the soule 6 The carriage of man is from his spirit as high spirited meek hasty Elias spirit Luk. 9.55 Yee know not of what spirit ye are of O but we know not we have any Jude 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soule men not having a spirit 1 The spirit being dead as Gen. 42.13 they are said not to be 2 They wanting the light of the spirit did corruptly corrupt the truth and way of God and did their owne wills instead of Gods setting up Churches administring the Ordinances of God according to their sence not the Spirit of God Object If any say these distinctions are made by me onely I commend to him Heb. 4.12 The Word of God is quicke c. divides a sunder the Soule and the Spirit 1 Yee see here is a Soul and Spirit 2 The Word of God divides a sunder these and not confounds them 3 The Word shews what the Spirit is and what the Soule is and what Christ hath done for either and will do in them and shall be done to them 4 No man hath the use knowledge or the understanding of the word of God until he seeth how these are divided and thereby divide the word aright to them 5 Those that speak against the dividing of them seek to take away the edge of the Word the life and power of it and so to make it uselesse to men 1 Cor. 15.44 It is sown that is by birth a soule body it is raised in the first resurrection a spirituall body there is a soule body the naturall man and a spiritual the regenerate Ver 46. But the spirituall body is not first but the soule body the naturall man and after the spiritual body that is after regeneration Ver. 47. clears this truth The first man Adam was of the earth the second from heaven vide ver 48 49. Vide 1 Cor. 2.15 The spirituall man judgeth all things the naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule man understandeth not the things of God The divine nature of mans spirit appeares to be far above the soule in that it hath not respect to creature delights as the soule hath Eccles 2.11 Salomon of all found nothing but vanity and vexation of spirit so that the spirit is vexed with the delusions and deceipts it seduces and wars against the poor soule with 1 Pet. 2 11. Gal. 5.17 The flesh lusteth against the spirit 1 The flesh lusteth for temporal food and neglects spirituall the spirit lusteth for spirituall and neglects temporal to keep under his body 2 The flesh and spirit are contrary but not flesh and soule in the naturall nor soule and spirit in the regenerate man Eccles 8.8 No man hath power over the Spirit to retaine the Spirit nor hath he power in the day of death The words are thus to be read no Adam flesh hath power over the spirit for the restraining of it nor hath it power in the day of death 1 The Spirit is not under mans but Gods authority 2 Nor hath man in the day of death any thing to doe with the spirit no not to Judgement who art thou that judgest another 3 So that what ignorantly is applied to the foule that the Scriptures in the name of God applies to the spirit 4 This was excellently fulfilled in Paul vide Gal. 1.16 of the soule it is said otherwise Rom. 13.1 1 Pet. 4.6 For this cause was the Gospel preached to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit 1 The Gospell that is the Grace of Christ is only to be preached to those who are dead that is spiritually dead to the world and themselves 2 Speaking graciously to them and of them in compassion to their infirmities as it is said of God he remembred that they were but flesh so God in the Gospel speaks to man as in flesh in weaknes and infirmities of body 3 Yet that they should live according to God in the spirit 4 The Gospell is to be preached to none but these 5 Nor to no other end but as before The death of the spirit in Man 1 Is in this excellently manifested that man knows it not Eccles 3.21 who doth know the spirit of man 2 That he is so insensible of it that he knows not that he hath a spirit in him but takes soule for spirit and spirit for soule nor can hee distinguish any operation of the spirit distinct from the soule 3 If he doe it is to place it in some inferior region in the body below the soule as the animall vitall naturall how far these are below the spirit and
as well as spirits to God Resp 1. The soule is committed to God in well doing not in dying as the spirit is said to be before not in death 2 The soule is kept from the evil of sin the spirit from the evill of punishment the one before death the other after death Phil. 4.7 1 Pet. 1.5 Object 2. James 5.20 Shall save a soule from death Which proves a beleevers soul dieth not or is not subject to death 1 The naturall mans spirit is already dead 2 The salvation here is not temporall but eternall not now but hereafter 3 That is he saves the soule from hell the second death from which Christ saves soule and body of beleevers 4 That this is the mind of God is clear for God saves not the elects soule from the temporall death or sleep of the soule 5 Nor is it desired of or beneficiall to them for death is theirs and death is to mee gaine saith St. Paul so that this doctrine of the soules sleep is not condemned if understood according to the mind of the Gospell Object 3. James 2.26 As the body without the spirit is dead 1 This shews the dependance of the body for its naturall life is on the spirit as well as soule when Christ gave up the spirit he dyed 2 This is true if yee understand breath here by spirit 3 And that the soules dependance is on the spirit also for life in the reall absence whereof it dieth Object 4. Act. 20.10 Trouble not your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule is in him whence it appears the bodies dependance is on the soule only Resp 1. He speaks of the soule because he felt the soule and while that was felt in him his spirit was in him 2 The soul is more discernable and materiall then the spirit 3 As soon as the spirit leaves a man the soule is no longer discernable to be in a man Object 5. Rev. 21.8 The lake burns with fire and brimstone is the second death Now you say the spirit is dead you say the soule after dyeth then that of hell is the third death Resp The death of the spirit and the after death of soule and body is but one death on the whole man 2 The second death is not of a part but the whole man the one before the other after the day of Judgement 3 As the widow woman 1 Tim. 5.6 so all men naturall are dead in spirit while they live in body and soule being partly dead and partly alive untill death hath put an end to body and soule foregoing the resurrection Job 33.30 He hath delivered my soule from death that my life may praise him in the light 1 Soule and life are distinct 2 The deliverance of his soule was when God chap. 2. said to Satan he should not meddle with his soule and all the rest was given into his hand what ever he had 3 Satans desire was to have his soule Skin for skin and all that a man hath will he give for his soule 4 See what a corrupting of the word it is to read here life for soul as one word and in it one thing for another 5 Whiles he was denied his soule he was denyed his life because his soule was delivered from death in the continuance of his life Quest How Job knew God had given all except this and that Satan asked his soule Resp Doubtlesse by inspiration all Scripture is given thereby 2 He wrote doubtlessely his own life and then he did it as moved of God to doe it 1 Note if by soule were meant the immortal part of man Satan durst never have asked it 2 To these distinctions of spirit soul body life breath c. laid down in the word how have the eyes and hearts of the wise and learned of the world been shut up concerning which as Paul 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and let me say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not al the learning of the Academies find out this no but destroy it men sought it in Aristotle Plato c. where it was not not in the word where it is and by their corrupt principles came to measure the Truth of God not measuring them by the truth whose philosophy compared with Gods is vaine Philosophy a poor man having his spirit quickened by God and the eye of his understanding opened to understand the mind of God may out of the word teach all the Philosophers in the world and swallow up their Philosophy as the sun a small stars light Oh let the word and its principles be studied and these vain studies be laid aside I make bold to say the day time is coming it wil be so The world knows not the worth and use of Gods word that use those beggarly rudiments and dunghils the forms of all tropes metaphors syllogisms are laid down therein and to be learned thence that were a way taken to teach men thence would sanctifie the speech and understanding of youth and not corrupt it and darken it Object Eccles 3.19 That which befalleth the sons of men befalleth beasts even one thing befalleth them as the one dieth so dieth the other yea they have all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breath so that Adam hath no preheminence above a beast Vâ—â— 20. All goe into one place all are of the dust and turn to dust againe It seems man and beast are equall and no difference then by this Scripture Resp 1. He here speaks of the Adam that turns to dust 2 The breath or aire the beast and man injoy for the injoyment of life in the world is the same indeed 3 And as for their death as one dieth so dieth the other Note he yet distinguisheth them in this 1 That though they dye alike the body and soule of the beast that never riseth againe as that of man doth chap. 11.9 2 He hath clearly distinguished them ver 21. in their spirits who knoweth the spirit of man that ascendeth to supernals and the spirit of a beast that descendeth because from beneath to its bed of earth as the spirit to God from whence it came 3 God hath excellently distinguished them in their first forming and in their more excellent being then the other creatures shining in reason understanding wisdome knowledge speech Polyc. Lyserus on the first of Genesis gives this distinction between the soule of man and beast Anima omnis carnis sanguis ejus est de hominis autem anima nuspiam ita loquitur Ill. The soule in the grave to the body is as the life of the seed in the earth which when the first body dieth it riseth up a new body 1 Cor. 15.42 Object 6. Since God breathed but one breath into Adam he had but one life Gen. 2.7 Resp 1 Our translation saies so but corruptly the Scripture in the Hebrew hath it in the plurall lives of different nature 2 This appears because there are severall deaths spoke of in the
ver 23. The first fruits of the spirit Col. 2.11 to the end and cap. 3. to the end of the 11. where wrath uncleannesse covetousnesse lying c. are spoken of and thus the Corinthians first Epistle is against anger malice uncleannesse 4 The Scriptures speakes of the new creature which God as in the beginning begins with the Adams creation Gal. 6.15 17. Ephes 4.23 is the spirit ver 24. the soule ver 25. the body 1 Pet. 4.1 2. Rom. 8.11 Irenaeus Lib 5. Cap. ult Commoratus est Dominus sanctorum mortuorum suorum corum qui ante dormierunt in terram stipulationis descendit ad cos extrahere eos salvare eos c. and after Ascendit quid est autem nisi quia descendit in inferiora terrae hoc David in eum prophetans dixit eripuisti animam meam ex inferno inferiori c. Si ergo Dominus legem mortuorum servavit ut fieret primo-genitus à mortuis commoratus usque in tertiam diem in inferioribus terrae post deinde surgens in carne ut etiam figuras clavoruÌ„ ostenderet discipulis sit ascendit ad patrem quomodo non confundenter qui diâ—unt inferos quidem esse hunc mundum qui sit secundum nos interiorem autem hominem ipsorum derelinquentem hic corpus in supercaelestem ascendere locum cum enim dominus in medio umbrae mortis abierit ubi animae mortuorum erant post deinde corporaliter resurrexit post resurrectionem assumptus est manifestum est quia discipulorum ejus propter quos haec operatus est Dominus animae abibunt in invisibilem locum definitum eis a Deo ibi usque ad resurrectionem commorabuntur sustinentes resurrectionem Post recipientes corpora perfecte resurgentes hoc est corporaliter quemadmodum dominus resurrexit sic veniet ad conspectum Dei Nemo enim est discipulus super magistrum perfectus autem omnis erit sicut magister ejus Quomodo ergo magister noster non statim evolans abiit sed sustinens definitum a patre resurrectionis suae tempus quod per Jonam manifestum est post triduum resurgens assumpted est sic nos sustinere debemus à d definitum a Deo resurrectionis nostrae tempus praenunciatum à prophetis sic resurgentes assumi quotquot Dominus hoc dignos habuerit Thesence of the latter part is this If therefore the Lord kept the law of the dead that he might become the first begotten from the dead and abode in the lower parts of the earth untill the third day and then after arising in the flesh that also he might shew to his Disciples the figures of the keys he forascendeth to the Father so that they should not be confounded who affirm hell to be this world which to us is so but here the body forsaking the inward man it ascends into a super-celestial place that is the Spirit For when the Lord departed in the middest of the shadow of death where the soules of the dead were he after arose bodily and after his resurrection assumed as is manifest because the soules of his Disciples for whom the Lord did these things departed into an invisible place appointed them of God and there are to remain untill the resurrection expecting it after receiving their bodies they perfectly arise that is bodily as the Lord arose and so shall come into the sight of the Lord. No Disciple is above his Master but will be perfect if he be as his Master as therefore our Master forthwith did not fly forth and depart but bearing the appointed time of his resurrection from the Father which was also manifested by Jonas who arising after three daies was taken up so we also ought to beare the defined time of our resurrection set of God and foretold of the Prophets and so rising as many as the Lord account worthy to be assumed In this yee may see how the times neare Christ taught of death and the soule and the spirit I confesse I saw not this in any of the Fathers untill I had written what goeth before many things herein I cannot assent unto though most I have on the Scriptures cited before applyed the Lord give thee judgement and understanding herein that thou mayst know the truth and worship God therein Tertull. saith thus of the soule in lib. resurrect Quasi nos seorsum ab anima simus cum totum quod sumus anima sit Denique sive anima nihil sumus ne hominis quidem sed cadaveris nomen si ergo ignoramus animam ipsa se ignorat and yet wee know not the soule nor nothing lesse then it In his book on the first Epistle to the Thessalonians against Marcion Apostolus optans ut spiritus noster corpus anima sine querela in adventu Domini conserventur nam animam posuit corpus tam duas res quam diversas licet enim animae corpus sit aliquod suae qualitatis sicut spiritus In which I suppose he strangely erres and knew little of that which he thought every man that knew any thing knew very well the nature of the spirit being far differing from the soule as the soule from the body De Resurrectione habet enim de suo solummodo cogitare velle cupere disponere ad perficiendum operam carnis expectat sic ad patiendum societatem carnis expostulat c. Ireneus Lib 5. Cap. 1. Suo igitur sanguine redimente nos Domine dante animam suam pro anima nostra carnem suam pro nostris carnibus effundente spiritum patris in admissionem communionem Dei hominum c. Ibid. Ut ab initio plasmationis nostrae in Adam eaquae fuit â Deo inspiratio vitae unita plasmati animavit hominem Animal rationabile ostendit sic in fine verbum patris spiritus Dei adunit us antiquae substantiae plasmationis Adae viventem perfectum efficit hominem capientem mortui sumus sic in spirituali omnes vivificemur Ibid. Si mortale non vivificat corruptibile non revocat ad incorruptelam jam non potens est Deus Idem Perfecius autem homo commixio adunitio est animae assumentis spiritum patris admixtae in carne quae est plasma secundum imaginem Dei Ibid. Cum autem spiritus hic commixtus animae unitur plasmati propter effusionem spiritus spiritualis perfectus homo factus est hic est qui secundum imaginem similitudinem Dei factus est si autem defuerit animae spiritus animalis est vere qui est talis carnalis derelictus imperfectus est imaginem quidem habens in plasmate similitudinem vero non assumens per spiritum Idem Sunt ex quibus perfectus homo constat carne anima spiritu Ibidem Quid est aut quid ut granum tritici seminatur