THE UNKNOWN BEING OF THE Spirit, Soul, and Body; ANATOMISED.  
WHEREIN Very many Scriptures falsely 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 BRAIN.  
LONDON Printed for Richard Moon at the Seven Stars in Paul's Churchyard, near the great North-door. 1654.   

TO My very Noble Friend Colonel John Pine.  
Noble Sir,  
YOur being avocated from bearing the Burden of the People, which for so many years in the Two late Parliaments, and Parliamentary Trust, first and last lay on you, invited me to commend this ensuing Treatise to you; As serving much to make a Man wise in leading him to the Knowledge of Himself; Not after the way of the Schools, but of God, in which the use of Christ is rightly known, and Salvation clearly seen according to the Grace of God, and Jesus Christ, in the Gospel; To which high Mystery I commend you, to direct your choicest Thoughts, and remain  
Yours, to serve and honour you in the Work of the LORD. JOHN BRAIN. January the 18th. 1653.   

A DISCOVERY OF THE Unknown Being of the Spirit and Soul of Man.  
BEcause I find 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 myself 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 sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved, etc. 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 add Thess. cap. 5. vers. 23, etc. 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 show you how the life and the breath in Man are distinguished by God in the Scripture, which will show us, that men need not (that have the Word of God) to go to Aristotle, Plato, etc. 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 expressly, Levit. 18.3. Ye shall not do after the do of Egypt and Canaan, nor walk in their 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 than is in the Word, that is only necessary.  
2. In the Word things are more excellently laid down, then in all the writings of the world.  
3. That is full of Truth; Aristotle, Ovid, etc. 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 desirable meat. Vers. 22. His soul draweth near 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 men's presumptuous dependence on the Being of their life: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What is your life? for it is but a vapour 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 near, life for soul, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, life, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soul, which ought not to be; the word and sense is destroyed by it, and false Doctrine taught to the people: wherefore in especial there is an extreme 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 mind 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 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 only 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. Marry said (there is the body) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My soul doth magnify the Lord, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my spirit hath rejoiced 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 mankind,) 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. Christ's 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 form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, showing,  
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 show 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 die in the day he eat of the tree of knowledge of good and evil; some expounding the day by a thousand years, others other-ways; but I forbear, and commend to you this, That God, in that day he spoke 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 shows, 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 Adam's 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 entered into the world by Adam's sin, (so the restoration of this life is first,) and is called filthiness, 2 Cor. 7.1.  
9 This resurrection is by believing 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 mere 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. Showing that the spirit of man was of an unknown excellency; if any had known it of men, Solomon had: Adam's death of spirit, was, that he lost the knowledge 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 show 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 unbelievers return to God also, and receive the sentence of condemnation, and commitment to prison: 1 Pet. 3.18, 19, 20. But quickened 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 falsely 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 quickeneth: 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, etc. 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; Marry she, 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 reigned over those had not sinned after Adam's 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 than 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 entered 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 extinguished, 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 condescension to man, and commends to us some immediate way God had to communicate himself to man, more than 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 Believers had this Spirit, but no Unbelievers.  
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 man's, 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 shows 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 offspring. 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 die, 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 essence & being of them, and one must hereby be better or greater, more like God, and have more of God, than another.  
Ephes. 4.23. Be ye renewed in the spirit of your mind.  
1 In this ye have the seat of the spirit, which is the supreme 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 spiritualise the mind, Romans 8.6.  
3 The survey 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 soul to man 1 Pet. 1.22. the Spirit by the Word comes to purify the soul.  
6 The carriage of man is from his spirit, as high spirited, meek, hasty, Elias spirit, Luk. 9.55. Ye know not of what spirit ye are of. O but we know not we have any.  
Judas 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul 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 own wills instead of Gods: setting up Churches, administering the Ordinances of God according to their sense, not the Spirit of God.  
Object. If any say these distinctions are made by me only, I commend to him, Heb. 4.12. The Word of God is quick, etc. divides a sunder the Soul and the Spirit.  
1 Ye see here is a Soul and Spirit.  
2 The Word of God divides a sunder these, and not confounds them.  
3 The Word shows what the Spirit is, and what the Soul 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 seethe 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 useless to men.  
1 Cor. 15.44. It is sown (that is by birth) a soul body, it is raised (in the first resurrection) a spiritual body; there is a soul body (the natural man) and a spiritual (the regenerate) Ver 46. But the spiritual body is not first, but the soul body (the natural 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 spiritual man judgeth all things, the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul man, understandeth not the things of God.  
The divine nature of man's spirit appears to be far above the soul, in that it hath not respect to creature delights as the soul hath, Eccles. 2.11. Solomon of all found nothing but vanity and vexation of spirit; so that the spirit is vexed with the delusions and deceits, it seduces and wars against the poor soul, with 1 Pet. 2, 11.  
Gal. 5.17. The flesh lusteth against the spirit.  
1 The flesh lusteth for temporal food, and neglects spiritual; the spirit lusteth for spiritual, and neglects temporal, to keep under his body.  
2 The flesh and spirit are contrary, but not flesh and soul in the natural, nor soul and spirit, in the regenerate man.  
Eccles. 8.8. No man hath power over the Spirit to retain 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 man's, but God's authority.  
2 Nor hath man in the day of death any thing to do with the spirit, no not to Judgement: who art thou that judgest another?  
3 So that what ignorantly is applied to the foul, 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 soul 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 Gospel, 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 remembered that they were but flesh, so God in the Gospel speaks to man as in flesh, in weakness and infirmities of body.  
3 Yet that they should live according to God in the spirit.  
4 The Gospel 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 soul for spirit, and spirit for soul, nor can he distinguish any operation of the spirit, distinct from the soul.  
3 If he do, it is to place it in some inferior region in the body below the soul, as the animal, vital, natural; how far these are below the spirit, and how far contrary to that God in his philosophy speaks, every man may judge.  
4 Nor doth man miss 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 ye; But I take it as of man, if not, see into what a darkness 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 soul, 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 Marry; 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 soul immortal against the Scripture: upon which philosophical hinges the Divinity of the now times are hanged, in which untruths, error, and deceits 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 gross corrupting of the word by the mistranslating of it.  
In Ver. 15, The Prophet speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sorrowful 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 fallen flower or soul of man, see the part of the soul 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 soul.  
Heb. 4.12. Dividing between the spirit, and soul, and marrow, and bones, and joints, and sinews.  
1 The word divides between soul and spirit, which proves they are not by God's 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 several terms, as a dividing marrow, joints, bones, which are all of the body.  
Resp. 1. It is granted, the soul 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 impossible to be divided then the soul.  
4 Nor is the spirit a part of the soul; no more than the soul is a part of the body; but far more exceeds the soul, than the soul the body.  
Exod. 21.23 If there be death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word signifies murder) thou shalt give soul for soul, we corruptly read life for life.  
Jerem. 38.15. As the Lord liveth made us this soul; 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 souls of men are but one soul 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 soul.  
That every natural man before regeneration is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a souleman, 1 Cor. 14.  
1 Because his spirit being dead in him, his soul is the most excellent part in being in him.  
2 He is guided by the dark light of his soul, to act all, and only according threunto.  
3 He knows nothing higher than that of his soul 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 soul 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 shows the highest power was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
1 The soul 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 soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The excellency whereof is noted Matth. 16.22. Mark. 8.37.  
1 In its creation or original being, it was spired into man of God immediately, which proves sufficiently it far exceeds the beasts soul, 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 loins 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 go 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 spoke of the resurrection of Christ, that his soul was not left in hell, nor his flesh did not see corruption.  
1 Here are two parts, the flesh and soul.  
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 soul of Christ 1. It is said he poured out his soul to death, Isa. 53.12.  
2 He is said to give his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul for his sheep, John 10.11. ver. 15. he layeth it down, ver. 17. he saith, the father loved him because he laid down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul. O did God love his Son for this? and shall this so great a cause of love be hid from us? Have not we much more cause to love him for it, and inquire into it, that it may be a cause of our love to him? also what need have our hearts to be stirred up thereunto. O know to lay down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life a vapour is nothing like this, to engage God's love to Christ, or man's either.  
3. 1 John 3.16. in this we have known love, because he laid down his soul for us; as if without this laying down of his soul, no soul can know his love, not in laying down of his life, or being man, etc. Io. 15.13.  
4. What Christ did, we may, and ought do, by laying down our souls for the brethren.  
5 Isa. 53.10. His soul was made an offering for sin, in which we may see how far the soul of Christ acted in the work of our salvation, and how unable we are to be saved without it, and believing it, against all which, men oppose themselves in these days.  
6 His soul was in the grave, Act. 2.31.  
7 He saith, his soul was heavy to the death, Math. 26.38.  
Quer. If all this were done in Christ's soul, whether our souls are not capable of, and liable to the same things in this world, he was in all things tempted like us.  
Object. Christ suffered in the flesh for us, 1 Pet. 4.1. and therefore not in his soul.  
1 His suffering in the flesh, contains all those sorrows, afflictions, pains and torments, were laid on him before his death.  
2 In his death, and death of soul was the last end of all his sufferings.  
3 The pouring of his soul out to death, was in the soul a suffering in a special manner.  
4 As he that saith Christ ascended into Heaven with his body, in so saying, denies not he also ascended into the heavens in his soul; so in saying Christ suffered in his flesh, it is not denied that he also suffered in his soul.  
8 The soul and body of Christ being thus carried home to the house of death, the grave, Christ by his Spirit and Almightiness redeems his soul, and in that others, destroying death, delivers the body from the grave, and the bonds thereof, Hos. 13.14.  
9 The excellency of the soul Mat. 16.22. Mark. 8.37. what shall it advantage a man to gain the whole world and lose his own soul, or what shall a man give in exchange for his soul?  
10 If figurative speeches would prove any thing, Rev. 16.3. were effectual, where men's souls of the Antichristian estate are every one said to die, which shows it concerns men of the false Church estate every one of them to mind their estates.  
Matth. 20.28. He gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul a ransom for many.  
1 The soul of Christ was the ransom.  
2 This ransom was paid by death, or could not be paid, Mar. 10.45. 1 Joh. 3.16.  
Rev. 12.11. They loved not their souls to death.  
1 That is, they gave their souls to death.  
2 This the word enjoins saying, he that saveth shall lose his soul.  
The fleshy nature of the soul is clear, in that it came out of the loins by propagation, in that God saith, what ever is of the flesh is flesh, Joh. 3.6.  
1 This is notably manifested in the seat of the soul, that it is in the blood, Eccles. 6.2. Luk. 12.23. is not the soul more than meat, and the body than raiment? Math. 6.25. Luk. 12.22. Take no thought for your soul, what ye shall eate or what ye shall drink, Eccles. 6.2, 3.  
Note 1. Raiment, that is proper to the body, that looks for it.  
2 The soul, that minds meat and drink, caring for it as being very sensible of the lack thereof, and delighted in the enjoyment of it, Salomons Prov. 27.7. The full soul loatheth the honey comb, but to the hungry soul every bitter thing is sweet, Psal. 107.5. Hungry and thirsty, their souls fainted in them.  
Note it is observable, God speaking of spiritual hunger, he saith not he hath filled the hungry soul, but the hungry (only) with good things, Luk. 1.53. or as Psal. 107.9. he distinguishes the soul hungering for goodness, and that for meat and drink.  
3. Job. 33.20. His life abhorreth bread, and his soul  meat, the soul it longs for meats that are pleasing to its appetite, in which is the sensuality of it.  
Note this is an eminent argument of the souls fleshy nature, and subjectnesse to mortality.  
4 If the soul may live without, why says the Lord to it, to take it off, your father knoweth that ye have need of these things?  
5 Why doth he use this Argument to the soul, that it is more than food, as to the body that it is more than raiment; if the soul's necessities were not supplied in the one, as the bodies in the other?  
Reason of it, is because the seat of the soul is in the blood, which is fed with food, meat and drink.  
6. Gen. 34.3. Shechems' soul clavae unto Dinah, which shows the terrene carnal nature of the soul being conversant about fleshly things.  
Object. Fleshly lust's war against the soul, 1 Pet. 2.11. here it seems the desires of meat and drink are not of the soul, but the flesh, here by wars against it.  
Resp. 1. I beseech you as Pilgrims and Strangers to be taken off from fleshy lusts which war against the soul.  
Noting that the fleshly lusts of the soul did oppose and hinder it from those things, did more especially concern it, which were offered to them by the Spirit, but care of eating and drinking would not give them leave.  
This is no more than what Christ did before, in saying, take no care what ye shall eat.  
Here in the flesh they are but Pilgrims and strangers to the world, and therefore the soul to seek satisfaction in these was against itself.  
1. In that he exhorts them to be taken off from them, shows the whole man, flesh, body, and dead spirit were once all fixed upon it, and after quickening, troubled with it.  
2 And whereas the flesh and spirit may say and object, why we must care for meat and drink, these are so necessary that our soul cannot be without it.  
Note the Spirit of God makes as it were an answer to it, saying, the lusting after these things do war against the soul, and were enemies to it.  
And shows that these things they should have, without having their minds carried after, and perplexed with care for them, as in Luk. 12.22.  
3 It is usual that the mind of man is divided into carnal and spiritual; whiles it is set on cloth and food, it is carnal; when on God and Christ, spiritual.  
Note now, the soul of the regenerate is for spiritual things, but the souls care of food, wars against him in those desires of life God hath quickened in him, to kill and destroy them.  
4 It shows how the soul is affected with fleshy things, the delights, sweetness, pleasure, gain, loss of them, and how the gay outside things of the world are in its mind, being said to be carnally minded, and men sowing to the flesh.  
Note Solomon, Eccles. 6.7. All the labour of the Adam is for his mouth, yet his soul is not satisfied.  
1 In these words are the Adam body, and nephes the soul.  
2 What the Adam's labour is for, it is for his mouth, that is, meat to give it.  
3 After it is in the mouth, than it comes to the soul, that is not satisfied with what the hands can get, either it is not sweet enough, or good enough, or it hath not quantity enough for to keep him many years. Having got one thousand, why, it is not enough, it would have ten thousand, yea, all the world, Prov. 27.20. The eyes of man are never satisfied; the body serves an ill Master in the soul; it is like Death and Hell, whiles it is carnally minded; What shall I eat, what shall I drink, what shall I have to morrow, next year? he thought he had pleased his soul well, Luk. 12.18, 19  
Psal. 66.9. He holdeth our soul in life.  
1 The soul and life are distinct.  
2 The soul of all are held in life, or they would die.  
3 God it is holds our soul in life, and suffers not our feet, that is the bodily being to be moved, Psa. 78.50. and 1.16.8. and 22.19.  
Ester 7.3. She prayed for the soul of Ahasuerus.  
Psal. 22.29. All they that go down to the dust shall bow before him, (and his soul is not living) or none can keep alive his own soul.  
1 The body goeth down to the dust.  
2 They are said as dying men to bow and stoop to God, Isa. 10.4. vide Pagnine on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3 The soul that is not alive, none, when the body goeth to dust, can keep alive his own soul.  
4 This John 19.30. was fulfilled in Christ, he bowed the head, and gave up the spirit, man bows before he dies, Gen. 49.33. and thence are stretched out after death.  
Acts 27.10. I perceive that this voyage will be with hurt and much damage, not only of the lading of the ship, but also of our souls.  
1 The souls were subject to loss and ruin, as ship and goods.  
2 If the soul were immortal, than he would not have put the goods and soul in the same state, as in ver. 22. there shall be no loss of any soul. that is, none shall die.  
Rom. 2.5.16. Shows in this chapter the day of Judgement is looked on and spoken of.  
Ver. 6. When God renders to every man according to his deeds, Ver. 8, 9 Then on every soul that is contentious, and doth disobey the truth, shall be tribulation and anguish.  
And first shows that until then the soul of man suffers none of these.  
2 If it were immortal it should do as well as the spirit, 1 Pet. 3.19. which proves the spirit immortal, the soul mortal.  
The next General that proves the mortality of the souls is.  
1 That it is joined, with the flesh, and called flesh.  
2 That when disjoined it is called blood, which pertains to flesh, and divided by the word flesh.  
1 The Scripture calls the Soul and Body flesh.  
Gen. 6.3. My spirit shall not always strive with man, for that he also is flesh, the words may be better read thus, My spirit shall not strive in man for ever, because that he is flesh, by which the 1 Pet. 3.19. is only to be interpreted.  
1 Note the spirit was dead, what else was in man was of a fleshly nature; yea, God calls it flesh.  
2 Though he calls man Adam, as if he meant his body, yet after saying [he] he comprehended soul and body, as all flesh was in being in him.  
3 While man is flesh, there is but a striving with them, and as it were an outstanding by them of the spirit, called a resisting of the spirit, Act. 7.51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fall against the holy spirit.  
Matth. 26.41. The spirit is willing, the flesh is weak.  
1 Flesh and spirit are opposed only, the soul not mentioned.  
2 The soul is fleshly in good men, not spiritual, and therefore is to be understood in flesh, and not in the word spirit.  
3 Whereas it saith weak only, it speaks of the inclinations of the soul, not the flesh, Rom. 7.18. In me, that is in my flesh, dwells not any good thing.  
John 6.63. It is the spirit quickeneth, the flesh profiteth nothing.  
1 Here are only two parts as before.  
2 It signifies that where the spirit is not a quickening spirit, there the flesh and soul profits not.  
3 That the first resurrection is of the spirit, the next of soul and body, and that of the soul and body, without this of the spirit profits not, but rather aggravates its misery and woe.  
2 When it speaks of the natural man whose spirit is dead, and so is said not to be, Gen. 42.13. as Joseph, whom his brethren thought was dead, is said not to be, so the spirit in natural man being dead, he is called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had no spirit, 1 Cor. 2.14. and 15.44. It is distinguished by flesh for the body, and soul for the blood: The Reasons of it.  
1 Blood is the soul of Beasts, or the soul is said to be in the blood.  
2 Blood is the seat of the soul of man, it is called the blood soul, Prov. 28.17. he that hath done violence to the blood soul, shall fly to the pit, Deut. 27.26.  
1 Here is violence to the blood.  
2 That is done to the blood, is done to the soul.  
Note, In this is the distinction of the soul of man and beast.  
1 The beasts blood and soul were together out of the earth at once.  
2 Man's blood was out of the earth, but his soul by which that blood came to be inanimated was from God, yet the blood in man was the seat of the soul as in beasts.  
3 Yet in Gen. 9.5. It is spoken closely hereunto, thou shalt not eat the flesh with his soul, his blood Gen. 9.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
1 Which shows the grossness of the nature of the soul, and its fleshy kind.  
2 It shows how we are to understand the word blood when set down in opposition to, and distinguished from the flesh or body of man, and therefore called the blood of the soul, to show, that when the blood was spoke of, the soul was intended thereby, not the body.  
Matth. 16.17. Flesh and blood hath not revealed this to thee.  
1 If by flesh and blood be nothing else here intended, but that one part of man, his Adam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, body, it is clear this without the spirit knows nothing.  
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soul man that hath body and soul, knows not the things of God, of which here the spirit speaks, 1 Cor. 2.14.  
3 Hence by flesh I understand the body.  
4 By blood the soul.  
5 These two by any innate power of their own, or acquired habits, cannot manifest to the spirit the mystery of God, and salvation by Jesus Christ.  
6 The soul is so dead, that what it hath, it must have from flesh and blood which is corruption, or from the father, it is in a state of death, and all it hath is under the same, before Christ hath raised it.  
1 Cor. 15.40. Flesh and blood shall not inherit the Kingdom of God.  
1 By Kingdom of God here is meant the Church, as it doth comprehend the dispensations of the spirit within, and of Christ in the Church Discipline without.  
2 By flesh, as before, is meant the body.  
3 By blood, the soul of the natural man.  
4 By these, until the spirit be quickened, no man on ear●● can lay claim to the Kingdom of God, but is by the institution of God debarred it, and therefore faith, one of the fruits of the spirit in those are quickened, is said to be, that by which men were admitted to the Kingdom.  
Gal. 1.16. I consulted not with flesh and blood.  
1 [I] In his spirit now quickened, when the Adam had no power over it, to restrain it.  
2 This power is so far by the quickening of the spirit destroyed in him, as that he immediately consults not with it, but discovers it to be an enemy to Christ and his own felicity.  
3 By flesh and blood is meant his soul and body, who had before conspired so together against the Lord and his truth.  
4 The revealing of Christ in him was the raising of his spirit from that death it lay in; as it was said of Christ, he was revealed to be the Son of God by his raising from the dead, which in us is called the power of his resurrection, Phil. 3.10.  
2 Cor. 5.16. We know no man according to the flesh.  
1 For blood it is said clearly, God hath made all men of one blood, hence the prohibition in marriages did arise to prevent its confusion. A thing of special note,  
2 The flesh, which is of a more external concernment.  
1 He shows one man is not better according to the flesh than an other, nor fit for the Kingdom.  
2 It is prohibited by any prerogative it can have of the Kingdom.  
3 That it were the gifts of God, not the inward endowments of nature, or the outward beauty of the body was in the administrations of the Gospel to be respected.  
Heb. 2.14. For as much as the Children are partakers of flesh and blood, be also himself took part of the same, that through death he might destroy him that had the power of death.  
1 By flesh and blood the natural man's body and soul are in this place set out, of which Christ was a real partaker, being made like to us in all things, sin only excepted.  
2 As far as Christ was flesh and blood, he suffered death.  
3 By this death of his he destroyed him that had the power of death, which is the Devil, which death was the pouring out of his soul to death.  
4 Without the right understanding in what and how Christ died, no true, nor right use of his death can be made.  
The understanding of flesh and blood in this sense opens many hid Truths.  
1 That when the spirit of God names the body, the soul is usually added to it, when flesh, than blood sets out the soul.  
2 As flesh and blood are together, so soul and body are, as appears in the Scripture dialect.  
Note, Moses sprinkling the people with the blood of the beasts, called the blood of the Covenant, sprinkled them with the soul of the beasts; and the blood of the new Covenant is the blood of the soul of Christ, though not the soul.  
1 Cor. 11.27. He is guilty of the body and blood of Christ.  
1 If by blood be meant the soul, how necessary is the cup? Christ gave not his flesh, but blood also; how do the Papists abuse poor men in keeping it away?  
2 If by the blood be meant in the Scripture the soul, multitudes of Scripture are not yet understood but in a carnal sense, which will spiritually in glory appear on their manifestation.  
3 Luk. 13.1. Pilat's sin, namely, in mixing man's blood with the blood of the beasts which he sacrificed to Satan, aggravates the sin.  
4 If the body comprehends the blood, or the blood be spoke of as of the body only, why are they thus distinguished? in a word, it is to set forth the Lords death, who died in soul, as well as body.  
Job 2.4. All that a man hath will be give for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul, ver. 6. He is in thy hand, but spare his soul.  
And this agrees with that of Christ, What shall a man give in exchange of his soul.  
Acts 20.24. I account not my soul dear to myself.  
1 The regenerate part speaks (the spirit) which was above the soul.  
2 It speaks its esteem of his soul.  
3 On what account it speaks so, it would not speak so upon any other occasion whatsoever.  
Ezek. 18.20. The soul that sinneth, it shall die. Orig. 13 Tom. on John pag. 191.  
1 The spirit died in Adam, in Adam all die, by that which is called Original sin.  
2 The soul that lives by another life in the body, and is under the law Moral, the transgressions whereof were death; so that ●ere is intended the Lords mediate punishing of man with death by the Magistrate, or else immediate by himself.  
In V 3. Ye shall not have occasion any more to use this proverb, the Fathers have eat sour grapes, and the children's teeth are set on edge.  
1 This proverb was true in the spirits death, by that sin is called original in Adam.  
2 God saith it should be so no more.  
3 Now the next death is of the soul, to which in the after Scripture he only alludes, Ver. 4. All souls are mine, as the soul of the Father, so of the Son, the soul that sinneth it shall die.  
4 No soul by justice dyeth, but for breach of the moral Law ●●one, which is properly its by act, not imputation.  
5 It is clear, each man hath a particular soul, as well as spirit or ●ody, if any two bodies had one soul, it were the Father and ●on, which the word doth say are distinct.  
6 If ye understand by death, eternal death only, than ye make void the Law of God.  
7 There is a notable distinction used by the Apostle, 1 Cor. 6.18. Fornication is sin unto the body of all other sin; and James, sin ariseth from lust.  
1 Pet. 1.24. All flesh is grass, and all the glory of man as the flower of the grass, the grass withereth and the flower thereof falleth.  
1 The body is the flesh, the grass.  
2 The soul, the flower and glory of man.  
3 As the grass withereth, the flower falleth,  
4 The end of the one and the other seem to differ, as they differ in themselves, but fade and fall together.  
5 The grass and flower are of one nature, and subject to change, though differing in their form and beauty.  
Object. 1. 1 Pet. 4.19. Commit the keeping of their souls to him in well doing.  
Hence men are to commit their souls as well as spirits to God.  
Resp. 1. The soul is committed to God in well doing, not in dying, (as the spirit is said to be) before, not in death.  
2 The soul is kept from the evil of sin, the spirit from the evil 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 soul from death. Which proves a believers soul dieth not, or is not subject to death.  
1 The natural man's spirit is already dead.  
2 The salvation here is not temporal but eternal; not now, but hereafter.  
3 That is, he saves the soul from hell, the second death, from which Christ saves soul and body of believers.  
4 That this is the mind of God is clear, for God saves not the elects soul from the temporal death, or sleep of the soul.  
5 Nor is it desired of, or beneficial to them, for death is theirs, and death is to me gain, saith St. Paul: so that this doctrine of the soul's sleep is not condemned, if understood according to the mind of the Gospel.  
Object. 3. James 2.26. As the body without the spirit is dead.  
1 This shows the dependence of the body, for its natural life is on the spirit as well as soul, when Christ gave up the spirit he died.  
2 This is true, if ye understand breath here by spirit.  
3 And that the soul's dependence is on the spirit also for life, in the real absence whereof it dieth.  
Object. 4. Act. 20.10. Trouble not yourselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his soul is in him: whence it appears the body's dependence is on the soul only.  
Resp. 1. He speaks of the soul, because he felt the soul, and while that was felt in him, his spirit was in him.  
2 The soul is more discernible and material than the spirit.  
3 As soon as the spirit leaves a man, the soul is no longer discernible 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 soul after dyeth, then that of hell is the third death.  
Resp. The death of the spirit, and the after death of soul 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 natural are dead (in spirit) while they live (in body and soul) being partly dead, and partly alive, until death hath put an end to body and soul, foregoing the resurrection.  
Job. 33.30. He hath delivered my soul from death, that my life may praise him in the light.  
1 Soul and life are distinct.  
2 The deliverance of his soul was when God chap. 2. said to Satan, he should not meddle with his soul, and all the rest was given into his hand what ever he had.  
3 Satan's desire was to have his soul, Skin for skin, and all that a man hath will he give for his soul.  
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 soul, he was denied his life, because his soul 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 soul.  
Resp. Doubtless by inspiration, all Scripture is given thereby.  
2 He wrote doubtlessly his own life, and then he did it as moved of God to do it.  
1 Note, if by soul were meant the immortal part of man, Satan durst never have asked it.  
2 To these distinctions of spirit, soul, body, life, breath, etc. 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 all the learning of the Academies find out this? no, but destroy it; men sought it in Aristotle, Plato, etc. 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 vain 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 will be so. The world knows not the worth and use of God's word, that use those beggarly rudiments and dunghills, 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 sanctify 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 pre-eminence above a beast.  
V●●. 20. All go into one place, all are of the dust, and turn to dust again.  
It seems man and beast are equal, and no difference then by this Scripture.  
Resp. 1. He here speaks of the Adam that turns to dust.  
2 The breath or air the beast and man enjoy, for the enjoyment 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 die alike, the body and soul of the beast, that never riseth again, 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, wisdom, knowledge, speech.  
Polyc. Lyserus on the first of Genesis gives this distinction between the soul of man and beast. Anima omnis carnis sanguis ejus est, de hominis autem anima nuspiam ita loquitur.  
iii. The soul 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 says so, but corruptly, the Scripture in the Hebrew hath it in the plural, lives, of different nature.  
2 This appears, because there are several deaths spoke of in the word, and fulfilled in man, one on his spirit, which differs in kind from that of the soul, and then there is death in hell; as God of one matter made many creatures, so of one breath many lives.  
Object. Adam was created mortal.  
Resp. Death entered by sin into the world, and first ceized on his immortal part the spirit, and after on the soul, had not man finned, death had never been on soul or spirit.  
Object. 6. Luk. 12.20. This night they shall require thy soul.  
It seems hence the soul is immortal, and was taken from the body by the devils. Note the words are parabolical.  
Resp. 1. Who these they are, is not set down in the Scripture before going, or that that followeth after.  
2 By they are meant the grave and death, of whom God saith, I will ransom them from the hand of the grave, and power of death, Hos. 13.14. death hath the soul first, and after the grave hath soul and body.  
3 That the grave requires such a soul as fitted for it, and the manner, Isa. 14.9. the grave from beneath is moved for thee, to meet thee at thy coming. And Isa. 5.14. the grave opened her mouth wide. And salomon's Proverbs tell what she means by her cry, give give me this or that soul, Job 17.1. the graves are ready for me.  
4 As the grave, so death and the law, compare Ps. 118.18. jer. 15.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those are for death to death, God gives him up to death to take him.  
Object. 7 He should rather have spoke of his body then.  
Resp. As the fool spoke to his soul not body, so doth God also.  
2 If the soul be required, the body must be.  
3 The soul and body lie in grave.  
4 The fool had more wit than we, he saw his soul did partake of the meat he eat, and drink, and mirth in them; which I have not understood.  
Quest. In what was his folly then?  
1 In that he made provision for the flesh not spirit, and took up his rest in these earthly things, as if he needed no more.  
2 In that he had goods for many years, and his soul might take its ease, and never thought his life was of so short continuance.  
3 That he was now to go to the grave, when these should be left to he knew not whom, and he have no more to do with any such things.  
Object. 8. Rev. 6.9.10. The souls under the Altar cry, how long before thou avenge our blood?  
Hieron. ad Vigilantium Ep. Lib. 3. ais enim etc. subter aram Dei animas Apostolorum & martyrum consedisse, nec posse suis tumulis, neque ubi voluerunt esse presents in terra.  
Resp. 1. The way of answering Tropological say hath been, Theologia symbolica non est argumentativa.  
2 But to answer it indeed, is to know what the Altar is, and that is Christ, at whose feet the Martyrs, as the beasts slain, had their blood poured out, and to which here the Spirit alludes.  
3 Where the souls are that are said to be under the Altar? Resp. Where ever they are, they are under the Altar, and not forsaken of Christ; as Christ's soul was not left of his Father; hence they are said to sleep in Jesus: and the dead in Christ, 1 Thes. 4.13, 14. Matth. 27.52.  
4 The souls are said to cry after they were slain, ergo, not dead. Resp. A soul hath no articulate voice to cry with, and therefore can be nothing else, but Gods beholding the blood and past death, the enemy of Saints, Antichrist, had cruelly spilt.  
Obj. Here are the souls, and blood of souls; the cry is from the soul, not the blood: Res. It was the same in Abel's blood, Gen. 4.10. Heb. 12.24. the soul is not seen nor heard.  
6 Of this Altar speaks the Apostle, We have an Altar, which they that serve at the Tabernacle have no right to eat.  
7 As the Altar is a metaphorical speech, so the souls cry, and the souls being under the Altar, under which some Gospel truth, is mystically represented thereby unto us; as that the blood of Saints now came to be inquired after, Revel. 18.24. and 19.2. and 16.6.  
Note from the nearness of blood and the soul.  
1. Gen. 9.4, 5. God giving leave to man to eat flesh, forbidden him to eat blood before the Ceremonial Law.  
2 Under the Ceremonial Law.  
3 After the Ceremonial Law in the Gospel estate, Act. 15.29. by which the esteem, and mystery of Christ's blood in the Sacrament is exalted.  
4 On this ground Marriages of such as are of consanguinity and next affinity with the Husband and Wife, are forbidden, because of confusion.  
5 There is in eating blood a confusion of souls with souls, as Pilate mingled the blood of men with blood of beasts.  
Obje. 9 Every creature of God is good, etc. for it is sanctified by the Word and prayer, 1 Tim. 4.4, 5.  
Resp. Note the dependence of its lawfulness because sanctified by the word, but if the word forbidden a thing, than it is otherwise.  
Object. 10. Not that goeth into a man, but that which cometh out doth defile a man, Mat. 15.11.  
Res. This is spoken in contempt of a natural defilement by meat, eaten without washed hands, as being the cause of Christ's speaking the words.  
Note under the Gospel the eating blood is forbid, for the reverence to be had to the drinking of the blood of Christ Sacramentally, also.  
Obj. Tit. 1.15. To the pure all things are pure. 1 Cor. 7.14. Their Wife and children are pure, yet not to be eat, so blood is pure, but not to be eat.  
1 Tim. 4.3. The Apostle shows it was a sign of the false Teachers to command to abstain from meats, calling it doctrine of devils, Col. 2.21.  
1 See abstinence was from meat, not from drinking blood.  
2 It was on a religious ground, not a moral ground, as this.  
3 There was an abstinence from meat sacrificed to Idols, 1 Cor. 10.  
Object. 1 Cor. 10.25, 27. What ever is sold in the Shambles, and what ever is set before you, eat.  
Resp. The Gentiles themselves, but in their Temples and worship, did abstain from eating and drinking blood.  
4 The abstinence spoken of to the Colossians, was Judaizing abstinence from meats.  
5 That of Timothy was Antichrists corrupt worship, and religion placed in such things.  
Object. 11. Matth. 10.28. Fear not those that kill the body, but cannot kill the soul.  
1 This Scriptures obscurity is to be explained by Luk. 12.4. which was spoke at the same time, and the same thing intended in that of Luke, as that of Matthew, as in the verses before these Scriptures, and after, they being the same words, matter and occasion in one, as in the other.  
2 In which this general rule is to be observed, for the understanding the historians of Christ's life.  
1 That what seems to be obscure in one, we are to seek an explanation of in the other.  
2 What seems wanting in one, we ought to seek the supply thereof in the other.  
3 That the mind of God is not fully known in one history, if the same be recorded by another, nay, nor in two, if recorded in three, as many are; Now this story and words are only set down in this Matth. 10. and Luk. 12 in which two, ye have the mind of God concerning the same.  
Matth. 10.28. Fear not them which kill the body, but are not able to kill the soul, but rather fear him that is able to destroy both soul and body in hell.  
Luk. 12.4. Be not afraid of them that can kill the body, and after that have no more that they can do; but I will forewarn you whom ye shall fear, fear him, which after he hath killed, hath power to cast into hell.  
1 Life is distinguished, as I shown you before, from the soul. which dyeth by the death of the body, but not in it, being distinct from it.  
2 Life as thus distinct from the soul, is said to be taken away by the sword, Job 33.18. He keepeth back his soul from the pit, and his life from perishing by the sword. Thus also in ver. 22. In which life which perisheth by the sword, is that called here the kill of the body, for that is that man doth; on which dissolving the chain of life, the Spirit leaves the soul; and the soul, say some, lieth in the body asleep in the grave, and under the Altar.  
Nor others it is dead by the spirits departure from the soul, as the body by life's departure from it, in which is dissolved the most glorious fabric of the earth.  
3 Luke speaks of that kill of the soul which is after death, and not at the dissolution of the body in death, even of casting the soul and body into hell.  
1 Note on the kill of the body you have completed the first death of spirit, soul and body in unbelievers.  
2 In that is to be done after, is the second death, which men have no hand in, when God only casts soul, and spirit, and body into hell, which is the second death; which is that Christ's eye is upon,  
3 Or that is after the death of the body to be done on it, is to raise the soul and awake that, quicken the body, restore the spirit, and then bring it to Judgement!  
It is appointed to all to die, and after that to come to Judgement.  
Note in this place clearly are expressed but two parts of man, his body, his soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit being dead before.  
2 Man, every man, undeniably consists of three, soul, body & spirit.  
3 The spirit must be understood here as well as the rest; and that in the soul which cannot be killed nor dyeth, not in the way of man.  
4 He speaks of the soul rather than spirit, because the men of the world are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their very spirits; yea, God Gen. 6.5. says, man is flesh: soul, spirit, body, are called flesh in that place, through the carnal mind which was in them, eating, drinking, marrying, building, planting, only thought on.  
Note from the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth trucidare, to tear, rend, cut and slash, which may be done by man on the body, or beasts; but the soul men cannot come at to use it in like kind, being of a more spiritual substance and nature.  
2 That Christ's eye is especially on this, to take away the discomforts hung on the hearts of his people, seeing some whipped, others cut, stoned, 2 Cor. 11, 25. sawen asunder, slain with the sword, scourged, Heb. 11.37. why this trucidation of men is but on the body, the soul they cannot make suffer in this kind, that joys within whiles the body endures this without; they cannot tear that, if not that, much less the spirit, Job 33.18, 20, 22, 28. the life the sword destroys, not the soul.  
Heb. 6.19. Which hope we have as an anchor of the soul:  
Acts 2.26. Having spoke that the heart should be glad, and the tongue rejoice, in which the soul was intimated, my flesh also shall rest in hope.  
1 It hopes as the soul, and with the soul.  
2 The soul and flesh, though they go to the grave together, yet hope in the Word, Truth, Power and Promises of God, it shall arise and be incorruptible, though it see it not.  
3 This is significantly manifested in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moreover (that is, besides my soul) my flesh shall rest in hope.  
4 In that hope is the souls, and the only use of it when the soul and body lie in the grave, it describes the soul's nature, and estate.  
The Metaphor is thus opened.  
1 Whiles the spiritual man in spirit, soul, and body was carried through the sea of this world by the gales of the Spirit of God, and help of the north star, and the Word its compass steered its course towards heaven.  
2 But when the Spirit, the Pilot left the ship, the body, the soul went no f●rther, but made use of hope as its Anchor, and there rested where the Spirit left it.  
3 W●ere it waited for the return of the Spirit from the Lord, and the Lord, bringing it to the desired port and Haven of rest with the Lord, in heavenly places.  
Heraclitus said, Animis mors est aquam fieri.  
1 The Naturalists say, the water that came out of Christ's side was that was contained in the Pericardian.  
2 What relation this had to the soul, or the soul to it, I dare not determine.  
3 This we know, that the Sacraments of Baptism was instituted with water, the Lords Supper with blood. August. Sacramenta manant e latere Christi.  
Clemens. Alex. paed. liq. 1. cap. 6.  
Sanguis enim invenitur primum genitus in homine, quem nonnulli ausi sunt dicere substantiam animae.  
Augustine's wrote 16 chap. to prove the immortality of the soul, in all which I remember not; he makes use of one Text of Scripture, but Philosophically handles the Question; nor doth he mention the spirit; such a darkness in his time Philosophy had drawn on men who, seeking to be wise became fools.  
Ezek. ●6 9 I said unto thee when thou wast in thy blood live.  
1 A natural man in that estate is as a child at his birth, in blood and corruption, as he came out of the womb.  
2 God in his blood-estate said live, that is quickened her by his Word and Spirit: Thrice live, first in soul, than spirit, naturally, then spiritually.  
Vers. 8. God in love covers her nakedness, makes a Covenant, and becomes her Husband.  
Vers. 9 He washed her with water baptism, and washed away her blood, and anointed her with oil, that is, with the Holy Spirits Baptism after believing and baptism, which shows in this place God's eye in especial was on the estate of the Gospel's Church.  
Vers. 12. A Crown on her head, the state of the Gospel, Rev. 12.1.  
Vers. 14. Her renown went among the Gentiles, when followed the Gentiles call.  
Note she was alive yet in her blood, when God says again and again live, and shows her life was nothing which she had in her blood. I might on this subject exceed, were it to the purpose propounded.  
Vers. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the casting forth of seed was thy soul, where is the male, in coition with the female. Ver. 6. He is in his blood in the womb, when God first gave life to him, as to Adam.  
Blood is the seat of the Soul, and so related to, and concerned in it, that great are the mysteries of it, as concerning Jesus Christ.  
THe new Testament was made in the blood of Christ, Heb. 13.20. Luk. 22.20. 1 Cor. 11.25.  
1 Without shedding of blood is no remission.  
2 The blood of Jesus cleanseth the conscience, Heb. 9.14. and from all sin, 1 John 17. Rev. 1.5.  
3 Heb. 10.19, 20. By his blood we have an admission to God.  
4. Vers. 22. Water is for the body baptism; blood, the conscience.  
5. The use whereof was set out in sprinkling pots and cups, Heb. 10.22. 1 Pet 1.2. this speaks peace, Heb. 12.13.  
Note in this was the glorious act of redemption wrought and justice more excellently satisfied then in what was done on the body.  
1 God requiring blood for blood, when a man was to die for staying of a man; so now, man being for sin to die, he cannot be saved, but by the death of his Son for Man.  
2 He requires soul for soul, which are indeed the same, and without this there is no remission.  
Ap. the necessity of this knowledge I commend to all to judge of, 2 King. 10.24. Gen. 9.5, 6. Exod. 21.23. typified in the beasts slain for sacrifice Deut. 19.21. 1 John 5.7.  
3 Three bear witness in heaven in the Godhead, the Father, the Word, the Spirit.  
4 Three bear witness in earth, in the manhood of Christ, the Spirit, the Water, the Blood.  
Now these three accordingly are applied by Christ to man, for and towards his restauration descending to him, in which as Eliah, 2 King. 4.34. Christ applied himself to man to restore him.  
1 Using his Spirit to quicken the dead spirit of man, by which the Lord is called a quickening Spirit.  
2 After that he applies the water, answering to his humane nature, to wash the body by baptism.  
3 The blood in the Lord's Supper, and in redemption by his blood, which is the soul part of Christ, to cleanse the Conscience. John 19.34, 35.  
1 If we have not the use of Christ in these several ways as he hath appointed to communicate himself to man, our faith is vain.  
2 This of the spirit is all that, and the first only necessary thing to be apprehended, for the flesh profiteth nothing, it is the spirit quickeneth, Joh. 6.63.  
3 The end of grace here is, that men may be raised in spirit, and be partaker of the first resurrection, Rev. 20.6. unless this be done, Christ doth nothing, and this is to be done on the dead spirit, or there is nothing done.  
4 As the spirit hath its good by Christ's Spirit, so the soul by Christ's soul, and flesh by Christ's flesh.  
5 The good of each was properly to arise from the several parts of Christ to those in man, as the sinner needed them; Christ being proportioned, and fitted to be a perfect Saviour.  
Object. Gen. 35, 18. As her soul was going forth, (for she died. The soul) as the spirit goeth forth of the body at death.  
Resp. 1. The dissolution of that unity was between spirit and soul, and soul and body, as the cause of death.  
2 It is like the soul goeth forth with the spirit, though it is not said to go to God, but dyeth; or sleeps, as with the soul follows after the life, and the body dyeth.  
Object: The soul and the spirit are one.  
I Answer, that is against Scripture.  
Object. As the spirit goeth forth to God, so the soul.  
Resp. The Scriptures say not such a word of the soul.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament so often used hath a notable significancy in it, to set this out; for it signifies man the whole at death, to suffer a resolution of parts; the Spirit divided from Soul, and Soul from Body in the corrupting thereof.  

That the Soul suffers not hell Torments until the last Judgement.  
ROm. 2.8. speaks of the day of wrath, which the soul that is impenitent treasures up wrath by rejecting God's Counsel.  
2 This day is called the day of the revelation of the righteous Judgement of God, which must be understood the last and great day of Judgement, when, and not before, the judgement of God is revealed.  
3 Ver. 6. Then every one shall receive according to their works. Ver. 7. When our mortality shall put on immortality, and not before.  
4. Ver. 9 Then, and not before, shall be tribulation and anguish on every soul of man that doth evil, the Jew first, and then the Gentile.  
Wisdom 3.1, 6. By so much authority as it hath being Apocryphal proves it; which whiles it agrees with the word, I prefer before any authority that is mere humane.  
Under the old Testament these were set forth distinct in Christ, and so in us.  
1 The Goat was slain and sacrificed, the body.  
2 His blood poured out, the soul.  
3 The scape-Goat went away into the wilderness, the spirit, which is not under the power of man.  
Obj. This Goat is meant the divine Nature.  
Resp. 1. They were two Goats, of the same nature, and did represent the same person of the humanity; only part, as the body and soul died; part was beyond the power of man and death.  
2 How impossible the divine glory of the Divine nature of the Lord Jesus could admit of any shadow of change, as to be set out dividedly under the representation of a Goat, the note of reprobates, I leave all to judge.  
To reconcile the seeming differences, it is first necessary they be stated and compared.  
1. Part of the difference is about the place, or ubi where they are, which are set down in Scripture.  
1 To be in the grave.  
2 To be under the Altar.  
3 To be in the body.  
4 To be in heaven.  
1 Note the first two are thus reconciled; those that die the natural death of all, and are interred, their souls are in grave.  
2 Those whose blood (as that of the slain beasts) was for Christ poured out at the feet of the altar, and had no grave for their bodies, nor burial, their souls are under the altar, and not as others; the manner of their souls presence with Christ is a cry against those that shed their blood, in which the soul & blood are distinguished.  
3 As Paul 2 Cor. 12.2. Whether in the body or out of the body I cannot tell, yet by what is said Gen. 35.18. it goeth out of the body when it hovers over it, and lieth down with it in the grave, or after enters into it, when dead, and sleeps in it; the spirit and life departed from it not being willing to be alone, may return to the body as before; it not vanishing, as the life; nor going to God as the spirit.  
4 No Scripture says that any soul is yet in heaven: Christ is the first fruits of them that sleep.  
Second part of the difference is between these Scriptures, say,  
1 That the souls die.  
2 That they only sleep.  
Note, In this is the great controversy; for by the one it is mortal, and the other it seems not to be so.  
1 For reconciliation we are to distinguish between the differing nature of Death in these parts of man; for as the parts differ in themselves, so their deaths differ; the spirit is dead while in the body, and the soul and body alive, but never suffers corruption as the body doth in its death, whose death is a total privation of life, sense, and motion, ending in corruption.  
2 The soul's death differs from that of the spirit, and that of body.  
1 Gods leaving the spirit, it dies by withdrawing the spirits operation from it, which when by Christ it returned into man, he is raised from the spirit death.  
2 The soul leaving the body, it dies.  
3 The spirit leaving the soul, it suffers its death; as the body lives by the soul, so the soul by the spirit; so that when the spirit is gone, the soul is dead; as the body moves not without the soul, so the soul acts not without the spirit be in her, who is its life, in it's as well natural as spiritual being.  
Conclusion,  
1 Unbelievers, and all men by nature are subject to this death of soul, as that of spirit and body, as being the way and means designed of God for their dissolution.  
2 Believers now, though their spirits forsake the soul, yet the spirit of Christ being with their souls, and they said to sleep in Jesus, it is a sleep to them, though a death to others.  
3. As somnum is imago mortis, it shows the difference seems not much between these, there is at least the image of the one in the other, though not the other.  
4 This is a further clearing of the preciousness of the first resurrection, and Christ's so oft saying to his people, they should not see death, nor taste of death.  
Use, To show what a sweet use of Christ in man's forsaken condition is lost and unknown. Now if Christ be with us, and we in Christ, though in the grave, what matters it? we are safe enough, whiles in Christ.  
5 The death of the soul is, that it is not with God, nor God with it, in the absence of its spirit, its natural life and body; but sin and death hath dominion over them, which it hath not over those asleep in Christ.  
Object. Christ's soul is said to die.  
Resp. 1. Christ's soul was left of its spirit, as ours, which was one part of this death.  
2 He cries out, My God, my God, why hast thou forsaken me? which was that other part; God forsook the creature, the soul in Christ, of which, O how sensible was he, though we are not of the spirits death.  
3. This is more clear, Thou wilt not leave my soul in grave, that is, no longer but the appointed time of three days, and after God and his spirit would come to the soul, and also raise the body.  
4 This was he in soul to suffer with man, that he might become a ransom for, and redeem men from death and the grave, where he endured what man by sin should suffer, under death in the grave.  
5 Hence those that believe not, and are not in Jesus, do not sleep in Jesus, but are dead; and so only are ye to understand the Scriptures, when it speaks of the dead in soul and body, it calls them dead only; but of the believers as of men that sleep, and sleep in Christin the soul.  
6 When as the Scriptures speak of the dead in Christ, than they chiefly respect the bodies, not the souls of Saints.  
Use, Shows what multitudes of lies and errors are taught in the name of Christ, and how destructive the doctrine now taught is.  
2 How obscure the faith of Christ and the Gospel is in this, and multitudes of other cases, is not seen nor credited.  
3 Use. Confirmation of this is deduced hence, The spirit dieth, and the body dyeth, and by the argument of the souls mortality; that though God hath said in many Scriptures, the soul doth die, and the soul that sinneth shall die.  
4 The wages of sin is death, and the soul that sinneth shall die; and yet it must not die, how contrary this is to God's word, and Justice, and man's desert, let the world be judge.  
5 It is set down in the future tense, shall die, and shows that it is to be another death on the soul, than what was on man by Adam's fall.  
Object. They make the soul doth die, but it is in Hell hereafter.  
Resp. That death of soul is a death in which spirit and body doth partake with it, and is after the resurrection, as they confess.  
1 But that death is called the second death, Rev. 21.8.  
2 In that it is called the second death, and soul, body, and spirit are to die, therein it is clear all these must first suffer a first death, before this second, which by the now doctrine the soul doth not.  
1 Thes. 4.14, 16. In one the souls are said to sleep in Jesus, in the other, the body dead in Jesus, the same persons being spoken of.   

Reasons why the Souls of Saints sleep, but of unbelievers are dead.  
FIrst, The believing soul through the seed of faith and hope, sleeps only, and is not dead as those without hope.  
Secondly, The soul though it be left of its own spirit, yet it is in the spirit of Christ.  
Thirdly, In this is fulfilled, that the believer seethe not, nor doth he taste of death, he being by his faith, in the name of the Son of God, kept from the power of death.  
Fourthly, Christ hath by his souls death, redeemed theirs from that death, the souls of unbelievers die.  
1 This is in Lazarus set forth, John 11.4. This sickness is not to death, his soul not dying. Ver. 11. Our friend Lazarus sleepeth, they not understanding the soul's sleep. Ver. 14. he spoke more plainly, he is dead, speaking of his body. Ver. 4. if not thus understood, is a mystery, that the sickness was not to death, and yet he died.  
2 This is seen in Stephen, Act. 7.59. He commends his spirit to Christ, ver. 60. his soul is made asleep, his body chap. 8.2. is committed to the grave, the significancy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his death, chap. 8.1 is exceeding great, and signifies his resolution; as the taking down of a house.  
The life of the soul is maintained within it by hope, and differenceth the dead and living souls.  
1 Hence hope is said to be the anchor of the soul, Heb. 6.19.  
2 The Apostles 1 Thes. 4.13. I would not have you ignorant Brethren concerning those that sleep, that they mourn not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those others, those that have no hope.  
Thus Mark. 5.39. Why lament ye and weep? the child is not dead but sleepeth, In Ver. 35. the Text saith, she is dead. And Ver. 40. They derided Christ for saying, she was not dead but slept; may they say, do ye call this a sleep? it is a deadly one: know ye no better when a man sleeps, from when he is dead? for which they were shut out, and not suffered to see the salvation of God.  
1 Christ he speaks here of their sorrow and howling.  
2 Of her soul's estate, not bodies, and that they had no cause to lament thus for her, she was not of the number of dead souls that died without hope, but of the living souls that sleep by Jesus.  
3 That this is the mind of the spirit in this place ver. 41. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which shows she was in body dead, and was raised by the Lord Jesus, not only from the place she lay down on, but from the dead.  
1 Thes. 4.14, 16. Do set forth a distinction as in the body and soul, so in Christ's virtue extended to them.  
1 The souls are said to sleep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Jesum, by or through Jesus, if it were not for Jesus they would be as the rest, not asleep but dead; where now they are not dead, but sleep.  
2 The bodies they are dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ; Jesus is applied to the soul's salvation, and Christ to the body; though elsewhere this distinction is not used, but 1 Cor. 15.16. If the dead are not raised, Christ is not raised, Ver. 18. those that fleep in Christ are destroyed here: the sleepers, or souls are said to sleep in Christ.  
Resp. The Apostle, 1 Thes. 4.14. Saith by Christ setting out the efficient and meritorious cause of man's sleep to be Jesus, who delivered it from its death, and gave it sleep.  
2 The soul may be said, as well as body, to sleep in Christ, by the power of Jesus salvation.  
3 This here of 1 Cor. 15.18. is a supposition.  
1 Showing that if they slept in Christ, and risen not, they slept not by Jesus, they had not effectually salvation by him.  
2 The soul and body were destroyed.  
3 The dead and sleepers are distinguished in the 16 and 18. verses.  
Note only in the Epistle of the Thessalonians he speaks to men believing, and assenting; in this of the Corinthians, to men doubting, questioning, contradicting, which is the ground of that difference seems to be in his speech.  
1 Cor. 15.20.  
Note by this only that 1 Cor. 15.20. is most significantly opened, where it is said, Christ is the first fruits of them that sleep.  
That is, Christ in his soul was the first was raised from sleep, and entered into heaven, and ascended to his Father with his dead body made alive.  
1 Where the controversy of Enoch and Elias going to Heaven before Christ's resurrection is to be allowed of without questioning this Scripture-Truth; for it was of those that sleep, Christ was the first fruits; he saith not of others, that slept not, as Enoch and Elias did not.  
2 That this must be the soul, not the spirit, for that goeth to God immediately, of all Saints.  
3 Nor of the body, that is dead in the grave: nor is he said to be the first fruits of the dead, because the souls, not the bodies estate distinguisheth the Saints from unbelievers; in themselves the one is as well dead, rots and corrupts, as the other, but the soul of one sleeps, the other is dead.  
Object. The soul while in the body is called the souls, but when it departs it is called the spirit, because distinct from the body.  
Resp. The soul is called the soul after death, as well as before.  
2 The spirit is called the spirit in the body, and out of it, when joined to the soul and body.  
3 It is not one thing in the body, and another out of it.  
And here I cannot pass by a mystery not yet clear to the world, in expressing the word for the dead in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
1 Sometimes as alluding to mankind, among which Christ lay, and from among whom Christ was raised.  
2 Othertimes, as Rom. 1.4. being declared to be the son of God in power, according to the spirit of sanctification, through the resurrection of the deads'; that is, his dead body and dead soul.  
3. Luk. 7.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dead sat up, speaking only of the body, that part sat up, and therefore expressed in the singular number.  
4 When Christ is said to rise from the dead in the plural (or any other) I understand their souls rising from dead souls, with whom their souls were, being in their state as of one of them. And I understand their bodies rising from dead bodies with whom they were as one of them during their estate of death.  
5 This I take thus to be cleared, man consists of spirit, soul, and body, who have differing lives subject to differing deaths, from which deaths man by Christ comes to be redeemed in differing ways, by differing means.  
6 In our translations deads' should be put for dead, when expressed in the plural, and in the singular, when by the spirit set down so in the original.  
Application of this point of the blood of Christ, as it concerns the Soul of Christ, it is of admirable use and concernment to us.  
2. General. As Christ communicates his Spirit, so his Body, Matth. 26.26. Mark 14.22. Luke 22.19.  
1. 1 Cor. 10.16. The Bread that we break, etc.  
2. 1 Cor. 11.29. Unbelievers discerned not the Lord's Body in the Bread, and it was the sin of the Capernaits, that cry out, How can this man give us of his flesh to eat.  
3. For not discerning the Lords Body, they were guilty that did partake of the Sacrament of the afflictings and torment the Jews put him to, 1 Cor. 11.27.  
4. The necessity of its being received (when in the way of God) because the Lord enjoined it to be done in remembrance of him: And farther, John 6.53. If ye eat not the flesh, and drink not the blood of the Son of Man, ye have no life in you, vid. Vers. 54,55.  
Note. The flesh is communicated to our flesh as flesh, as his Spirit to our spirit; but the flesh, without the spirit, profiteth nothing; or the Spirit quickeneth the dead spirit, and the flesh feedeth those made alive, when living, not before.  
3. General. Christ having a Spirit and Body, communicates them, and shows the necessity of our partaking of them.  
Quaere. Whether Christ having a Soul, it be not as necessary we be partakers of that, as of the other parts of Christ, if we expect Salvation by him.  
2. Whether the soul be not communicated in the blood of Christ, or whether there be any other way of communion of it.  
3. Whether our communion of the blood of Christ be not of inestimable price, use and comfort to us, and to be remembered of us.  
4. Whether his soul was not poured out to d●ath, as well as body crucified and broken.  
The third part of man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Adam respects the matter éx qua, as it was in its form, as fitted for the Spirit and soul its informing form.  
2 Ephar respects the matter ex qua, out of which God at first took the Adam, and gave it its form.  
3 Basar respects the body of man abstractively from soul and spirit, as it was after it became a living soul, every part being flesh.  
4 Sooma is spoken of relatively, as it is the Tabernacle of the soul, and spirit, having completely in it all the members that make up a perfect man in the bodily part.  
1 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lives, who was made of dust.  
2 It is said Gen. 2.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words I thus read, and there was to the soul of Adam life, so as that the soul was of the Adam, the earth.  
3 This flesh is contrary to the spirit, between which the soul is placed, who respects the flesh in its inferior parts, and the Spirit in its superior.  
These two are contrary.  
4 The flesh maintains a war with the regenerate soul, 1 Pet. 2.  
5 The fleshly estate is such, men cannot therein please God, Rom. 8.8. and Rom. 8.6, 7. the wisdom thereof is death, and is excluded the Kingdom.  
6 Man owes nothing to the flesh, to live thereto, Rom. 8.12.  
7. Ephes. 6.5. Master's are said to be Masters according to the flesh. In which was signified  
First, That their dominion was only over the flesh to command it, and on disobedience, to punish them in the flesh.  
Secondly, As the Magistrate called the higher power, had command over the soul of man.  
Thirdly, The Spirit that was only under the Lord, in which sense it is, that he that is called to be a Servant, is the Lords Freeman, that is, in his spirit estate, for if the Son hath made you free, then are you free indeed.  
Note by which 1. No man is naturally free.  
2 No man by any means can make himself free to any spiritual good.  
3 The best man is made free by Jesus Christ.  
4 The freedom from Christ is that freedom indeed, in which the dominion of Satan is destroyed.  
3 There is a freedom which is not a freedom indeed, as in carnal, natural, ordinary things, when the soul is so in bondage to Satan, that it cannot have leave to restrain it from evil, or to act any good.  
4 The natural service or bondage of the flesh was first inflicted on Cham by his father's sentence, for mocking of him in his nakedness after wine.  
5 His curse was, he should be a Servant of Servants, serving such as served Satan, and sin in the lusts of the flesh, which was indeed to be a drudge to the De vill manifested in the flesh.  
Note this, that flesh is of the flesh, Joh. 3.6. Heb. 12.9.  
1 It withers and dies, and is thence called mortal flesh, 2 Cor. 4.11. yet Ephes. 5.29. no man hateth his own flesh.  
2 Being dead it resolves again into its first matter, which is dust, and differs herein from the death of soul and spirit.  
3 It corrupts alive and dead, and is very noisome to its self, and others, to see or smell of.  
4 It shows their vanity that glory after the flesh, 2 Cor. 11.18.  
Note John 1.14.  
1 The word was made, or became, flesh, Heb: 2.14. of the seed of David according to the flesh.  
2 In this flesh God manifested himself, 1 Tim. 3.16.  
3 In the body consisting of Bones, Nerves, Sinews, covered by the flesh, called the body of his flesh, He hath reconciled us by death.  
4 The time of Christ's being here with men, are called the days of his flesh, Heb. 5.7.  
5 The Jewish Antichrist was he that denied Christ come in the flesh, 1 Joh. 4.2. The Gentile Antichrist took the authority and place of Christ to himself, 2 Thes. 2. the Jewish Antichrist is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Joh. 7.  
6. 2 Cor. 5.16. We have known Christ after the flesh, henceforth know we him no more.  
7. Heb. 10.20. The flesh is called the veil of Christ, by which the Godhead and glory of Christ came to be shadowed from the eyes of those unbelieving mortals the Lord had to do with, whiles he was among men here below.  
8 By which he is said to prepare a new and living way for man to God; men before coming to God by Aaron, and bringing Beasts, and Fruits, and Fowl not appearing before God empty, which God on the Sons assuming flesh Heb. 10.8, 9 rejected & now the new way (because the other waxed old, and was done away,) took place; no man more with the sacrifice of beasts being to appear before God, but the body God had prepared; Christ to be a Sacrifice for us, to which the Apostle alludes, Heb. 9.8: the Spirit, the holy signifying this, that as yet the way of the Holies was not made manifest, while, the first Tabernacle was standing.  
9 Christ was put to death in the flesh, 1 Pet. 3.18. and 4.1.  
Note the flesh, though it is the meaner and base part of man, yet it had means applied to it of God for sanctification, and is said to be the Temple of the Holy Spirit.  
1 In the Lords taking our flesh, in which it was exalted above the nature of Angels, it being assumed to the divine nature of God, God and Man making one Saviour.  
2 Among the Ordinances under the Law, was circumcision of the flesh.  
3 The Law of the Ten Commandments was a fleshly Commandment, though of a spiritual nature, it being to judge the flesh by, and direct the body.  
4 The blood of Bulls and Goats that washed away the filth of the flesh, which I take not to respect the outward uncleanness contracted by any natural pollution, but soule-pollution: for all pollution is comprehended under filthiness of the flesh and spirit, which I take thus to be done.  
1 That there being sin committed, by which pollution was contracted, the soul could not draw near to God without some slain beast, for an offering, by which the flesh was said to be cleansed and preserved from that filth brought death corporal.  
2 The Spirit shows it was the blood of Christ offered up by the eternal Spirit to God, cleansed the Conscience from sins, presenting it blameless to God, which the other offerings could not do; by the other, they came to God, but not as by this.  
Now under the Gospel, Baptism is an Ordinance said to exceed these 1 Pet. 3.21. where to baptise, is a type, and now saveth us, being not the putting away of the spot of the flesh; but the Answer of a good Conscience to God by the resurrection of Jesus Christ.  
3 Yet the flesh of Christ profits nothing, those to whom the Spirit of Christ is not given, so that all mankind who have not his Spirit, have no profit by his flesh, 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, man's body, as in Phi. 1.20.) from without waiteth for the revelation of the Sons of God, 1 John 3 2. It being not until 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 itself (by which is strictly taken the body) being made after the form of the other creatures (in the creation, from which the spirit and soul differed) shall be made free from the bondage of corruption (when at the last day it shall 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 soul and body) he before having spoken of the soul distinct, in the hope, and the body in its vanity, nowspeaks of all) groan together, and travel in pain together until now: That is, the body labours under the wants of the soul; the soul, of the body; the spirit is burdened 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 soul) 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 soul supported by hope, sleeping in Christ is free from corruption, far differing in its estate from that of the body; and thence after, we ourselves is opposed to the body altogether, before spoken of.  
We ourselves, in ourselves groan, looking out to the felicity, the redemption of our bodies. Here the revelation of sons is reserved to the last day, when believers shall be separated from unbelievers.  
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 shows man is this creature, as being the only adequate object of hope.  
Ver. 25. Who only by patience wait for the manifestation hereof upon the persuasions of the spirit assuring man hereof by the Word of God.  
Note verse 23. Not only the creature (the creature is added in Translation,) signifying the body distinct from the soul 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 Gospel to every creature.  
That the soul, body, and spirit is the key of Scripture, and this hid, the mystery of salvation is many ways hid; but especially the way of teaching it, appears in this truth.  
1 How men corrupt the sense of the Word, and lose 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 fowls, I know not.  
2 Others there are, that say the Gospel is to be preached to every, etc. and therefore remission of sins and salvation of Christ is to be applied 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 enjoined the teaching of none but him; if he did, as men read he did, than we that teach do not well to neglect them.  
N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rather therefore translate all the creature, as before all the world, and then shows,  
1. That the whole man hath sweet mercies set out in the Gospel.  
2. That the Gospel is to be distributed to its several 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 soul, the Gospel hath multitude of precious balms 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 be to the soul.  
3 The Word divides between soul and spirit, and reproves the ●●●thinesse of that, and reforms it to the glorious image of the Sons of God.  
The Doctor's Ministry 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 reform in their lowest part.  
2 The soul, the Pastors, 1 Pet. 2.25. Peter was Pastor in Jerusalem's Church, and he faith ye are returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the Pastor that was an Office as ministering, and the Bishop that was, he was a Ruling Officer, who was to reform 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 yoke; which first is concerned in the reforming the outward man, or flesh, and the soul in the lower parts thereof.  
In the ministry of the Teacher, Heb. 6.1. Repentance, Baptism, Resurrection, and Judgement concerning the flesh, Rom. 12.1, 2.  
2 In the instructing of the soul 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 soul, 1 Pet. 1.22.  
3 In the instructing of the Spirit, which is the Evangelists work of ministry.  
1 Under which three the Believer is to be perfected, in the first, he 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. baptised for the deads', the spirit, the soul, the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the deads' are not altogether raised, etc.  
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 ye cannot bear them now.  
3 This beginning is set out, Rom. 8.13. If ye by the Spirit do mortify the deeds of the flesh ye shall live. 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, uncleanness, covetousness, lying, etc. are spoken of, and thus the Corinthians first Epistle is against anger, malice, uncleanness.  
4 The Scriptures speaks of the new creature, which God as in the beginning gins with the Adam's creation, Gal. 6.15, 17. Ephes. 4.23. is the spirit, ver: 24. the soul, 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 eos extrahere eos & salvare eos, etc. and after:  
Ascendit, quid est autem nisi quia & descendit in inferiora terrae? hoc & David in eum prophetans dixit, & eripuisti animam meam ex inferno inferiori, etc.  
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 clavorū ostenderet discipulis, sit ascendit ad patrem, quomodo non confundenter qui di●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 eye a Deo, & ibi usque ad resurrectionem commorabuntur sustinentes resurrectionem. Post recipientes corpora, & perfect 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 àd 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 until the third day, and then after arising in the flesh, that also he might show 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 midst of the shadow of death, where the souls of the dead were, he after arose bodily, and after his resurrection assumed; as is manifest, because the souls of his Disciples, for whom the Lord did these things, departed into an invisible place appointed them of God, and there are to remain until 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 departed, but bearing the appointed time of his resurrection from the Father; which was also manifested by Ionas who arising after three days was taken up, so we also ought to bear 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 ye may see how the times near Christ, taught of death and the soul, and the spirit. I confess I saw not this in any of the Fathers, until I had written what goeth before; many things herein I cannot assent unto, though most I have, on the Scriptures cited before applied: the Lord give thee judgement and understanding herein, that thou mayst know the truth and worship God therein.  
Tertull. saith thus of the soul 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 we know not the soul, nor nothing less than it.  
In his book on the first Epistle to the Thessalonians against Martion.  
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 errs, 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 soul, as the soul 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, etc.  
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, etc.  
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 & putrit in terra nisi, corpora quae in terr●ponuntur, in qua & semina jactantur, & propter hoc dixit, seminatur in ignobilitate & surgit in gloria.  
Idem. Quemadmodum enim corruptelae est capax caro, sic & incorruptelae, & quemadmodum mortis, sic & vitae.  
Concerning the two Opinions of the soul.  
1 Whether the soul dyeth and lieth with the body in the grave.  
2 Whether it sleep in the body, as the life in the seed sown.  
There is no destruction of the faith whether we understand one or the other.  
1 Because both agree that it is in the grave.  
2 Sleep and death are as one to it, sleep is imago mortis.  
3 Both agree that it enjoys not God for the time of its being in the grave.  
4 That it is with the body to partake of the resurrection, if it be dead it must be quickened, and that as the mortal body, if asleep then it must be awakened.  
Origen de principiis de anima, Lib. 2.  
Haec de rationali anima discutienda magis à legentibus quamstatuta & definitia protulimus.  
Hierm Ep. to Vigilan Lib. 3. Epist.  
God is not the God of the dead but of the living, Mark. 12. I am the God of Abraham, which he applies to the soul, but indeed is more proper to the spirit, now of the soul he useth, Rev. 6. Ais enim in sinu Abrabae vel in loco refrigerii, vel subter aram Dei, animas Apostolorum, vel Martyrum consedisse, nec posse suiis tumulis & ubi voluerint adesse praesentes.  
1 Those men whose bodies were burned, given to beasts, and destroyed; not buried; their souls as wanting the grave and place of rest for souls; are said to be under the Altar.  
2 No other souls have that benefit, but rest with their bodies.  
3 The reason, Because they are not in the grave, and with their body, or in Heaven, where they would be.  
4 Have they no better place for the spirit, which the Scripture saith is with God?  
Clemens. Ep. on James alludes to this, but is strangely corrupted, so as not fit to be cited; he tells that as a reward of God, Enoch that was found just remained longer in the body, others translated to Paradise; others not so just, their bodies are dissolved, but souls in pleasant places, that in the resurrection of the dead, their bodies should receive and enjoy the eternal inheritance.  
And here, because of what my adversaries may clandestinely abuse me, and the truth, calling it Socinianism, Arminianism, or the like. Note I declare against their doctrine.  
1 That what now men against the Scriptures among us, falsely attribute to the soul, that I hold is in Scripture given to the spirit, who suffers at its departure out of the body by the death of the soul, weal with God, or woe with Satan and sinners.  
2 The souls of good and bad, whiles dead or a sleep, remain so until the resurrection of the body at the last day.  
3 That good and bad then shall in soul, body, and spirit, be raised, united, and judged by Jesus Christ and suffer in all evil of pain and loss, if reprobates; and enjoy blessedness, and joy, if they belong to God's election.  
4 It shall be the same body, soul, and spirit, and not others, against the Doctrine of the Remonstants and Socinians, which I could sufficiently prove, but that it is not my purpose at this time to speak any more hereunto, then to prevent offences and scandals that may arise either through the disaffection or misunderstanding of men.   

To understand what the Spirit of Christ is to us, by the help of the divine Essence of the Godhead, assisting the same thereunto, is of special concernment.  
1 CHrist speaking of his humane spirit saith, Job. 6.63. It is the Spirit quickeneth, the flesh profiteth nothing; here by Spirit is meant that more excellent part of the humane nature, in Scripture opposed to flesh.  
2 1 Cor. 15.45, The first man Adam (by sin) came to be a living soul, the last Adam a live-making spirit, Christ being made and fitted of God on purpose, to quicken the spirits of men dead in them, by Adam's sin, in which the great mystery of the Gospel is hid.  
Joh. 5.21. As the Father raiseth and maketh alive the dead, which was Christ, Act. 3.15. and 4.10. and 5.30. and 13.30. whom God made a quickening Spirit, and raised his dead soul and body from their several deaths.  
So the Son maketh alive whom he will, which is the spiritual work of Christ's spirit on the spirits of the Elect, with which compare, 1 Cor. 15.21. As by man came death, also by man came the resurrection of the dead. Ver. 22. As in Adam all dye, so in Christ shall all be made alive; to whom as Mediator before the giving up of the Kingdom, death shall be done away and put under his feet, in which is the utter overthrow of death, etc. But to return.  
John. 5.26. As the Father hath life in himself (in the raising of Christ) so he gave the Son to have life in himself. Ver. 24. That whosoever believeth in him that sent him, and heareth his word might have eternal life; and not come into judgement, but hath passed from death unto life; which of necessity must be meant of the spirits death and quickening.  
1 Note, This quickening of the spirit, and passing from death to life, is called the first resurrection, Revel. 20.5. It being the sole work of Christ in the time of grace, to quicken the spirits of the Elect, and to make them partakers of this first resurrection, which precedes that of the soul and body; so that the resurrection which men have by the soul and body of Christ at the last day, is no profit to that man, who is not first raised or quickened by the spirit, to the first resurrection.  
2 This is opened 2 Cor. 4.14. Knowing he who raised the Lord Jesus, also doth raise us by Jesus, and shall present us with you.  
Rom. 8.9. Ye are not in the flesh but in the spirit, if the spirit of God dwell in you, but if any have not the spirit of Christ, he is none of his.  
1 You have the Spirit of God said to dwell in men.  
2 The having of the Spirit of Christ.  
3 Without the one, man cannot please God; without the other, he is not Christ's.  
Ver. 14. Those are led by the Spirit of God, are the Sons of God. Gal. 4.6. Into whose hearts because they are Sons, God by his Spirit sends forth the Spirit of his Son, teaching them to cry abba Pather.  
The Spirit of God is usually called the Spirit of promise (the Spirit, the holy) which we read the Holy Spirit, the Spirit of God given as a seal of the grace of God in Christ to man, and the work done on them.  
Rom. 8.26. The spirit also helpeth our infirmities for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groans that cannot be uttered, Ver. 27. He that searcheth the heart knoweth what is in the mind of the Spirit, because he makes intercession for the Saints according to the will of God.  
Note, Where by the Spirit, and Spirit itself, the Spirit of Christ, sent forth of God into the hearts of Saints, be not intended, is commended to your judgements to consider of, or where the Spirit, the Holy.  
1 Because here is no especial epithet to it, as usually given to God the Spirit.  
2 It is the spirit of intercession, which is the Spirit of Christ, stirring up in us sighs and groans, as in him.  
3 Bearing our infirmities, which is done by Christ as man, Heb. 4.15. and c. 5 2. Act. 9 4.  
4 God the searcher of the heart, is put as distinct from the Spirit of Christ in the heart, who is said to intercede according to the Will of God.  
5 This Spirit is not ours, as it is not Gods, for saith he, We know not what we should pray for as we ought; whereby we, is meant, the whole regenerate man, who without Christ's Spirit assist him in prayer, knows not how to pray, nor for what to pray as he ought.  
Appli. If this be truth, the Doctrine taught makes Christ void, and in him God is put off from us, because none can come to the Father but by him.  
Illust. To set before your eyes the spirits resurrection, see it fulfilled in Cyrus a heathen lying under a dead spirit, when quickened, works wonderful things, Hag. 1.15. 2 Chron. 36.22. he is not that man he was before.  
The excellency of Christ's Spirits operation in the Elect, is wonderful and precious.  
1 The Spirit of life in Jesus Christ gave the new Law or Covenant (as Moses the Mediator of the Old gave that) by which we are freed from Moses Law, called the Law of sin and death, Rom. 8.2.  
2 It is called the Law of the spirit of life.  
1 None being under this Law, until quickened by the Spirit of life, but were under the law of death.  
2 It is the law of the spirit of life, in which those made alive must walk in, and live under it, as its Law, as Moses Disciples under its.  
3 This Law was for the spirit to walk with God in; when men are said to walk in the spirit, and live in the spirit, when men are only said to please God.  
4 That this is meant of ours, and Christ's Spirit, because opposed to the flesh, which cannot walk in this Law. Rom. 8.8.  
Note, It is one means by which the Spirit of Christ is distinguished from God the Spirit, is that which cometh by hearing, Gal. 3.2, 5. which differs far from that Act. 10.44. called the Holy Ghost, said to fall on them, having the gift of tongues.  
The Spirit of God after is given for confirmation of such as do believe Eph. 4.30. and manifested itself in dreams, visions, tongues, discerning of spirits, prophecy.  
The Spirit of Christ worketh faith, love, desires, Gal. 5.22. which Origen would have to be meant of the regenerate mans own Spirit, which indeed is a fruit of the Spirit of Christ in us; for of ourselves we are not able to think a good thought, It is Christ that worketh all in all.  
Illust. Act. 8.12. People of Samaria, Believed Philip which was the act of the spirit of Christ in them, who yet ver. 16. are said none of them to have received the Holy Ghost; though by the first the Spirit of Christ they were baptised and so said to be Christ's, ver. 16. after which ver. 17. they were established having the Holy Spirit poured out upon them, by the laying on of hands by the Apostle, the one is mediately by hearing given men, the other, since the Apostles days immediately of God.  
1 To this being of Christ in his Spirit in the Saints, the Apostle eminently alludes, saying, Christ in you is the hope of glory, as Col. 1.27. now if he have the Spirit of God in him, God is in him; if of Christ, Christ is in him.  
2 By the Spirit of Christ, before he hath the Spirit of God in him, he hath the hope of glory, but not the seal of glory, which distinguisheth the spirits in their distinct operations.  
3 Thus the Apostle, 2 Cor. 13.3. Since ye seek a proof of Christ speaking in me, which to you ward is not weak, but is mighty in you, Ver. 5. Know you not Jesus Christ is in you except you be Reprobates; Rom. 8.9, 10. If any have not the Spirit of Christ, he is none of his. And if Christ be in you (that is, by his Spirit, as before) the body is dead because of sin, but the spirit (that is, man's spirit) is life (being quickened)) because of righteousness. Gal. 2.20. I live, yet not I but Christ liveth in me; the life that I now live is by faith in the Son of God, which comes by hearing, and is an effect of the Spirit of Christ, sent out of God the Spirit, as well as Father, unto the heart of sons Ephes. 3.17. Christ lives in the heart by faith.  
4 The use of this spirit is hinted at, Phil. 1.19. This shall turn to my salvation through your prayers and the supply of the Spirit of Christ. Phil. 4.13. I can do all things through Christ that strengtheneth me, Act. 16.7. Some translations read, The Spirit of Jesus suffered them not.  
5. Joh. 3.5. Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God. Here by Spirit, I understand the Spirit of Christ, by which he is one Spirit with the Lord, and grafted unto him by baptism.  
Reas. 1. It is not said the Holy Spirit, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit only, as before.  
2. Ver. 12. In this saying, Christ tells them, he told them of earthly things, it being to be done by the quickening Spirit of Christ's humanity assisted thereunto by his divine power.  
3 Hence it is the Scripture saith, he that is in Christ is a new creature.  
4. Vers. 6. That is born of the Spirit, signifies, that regeneration is by Christ's Spirit only, not of our Spirits. The Spirit of Christ working Faith and Obedience to Christ in Baptism, in which is regeneration.  
Application 1. Men are taught that there is no other Spirit, but God the Spirit who worketh these; and all that have any of these, have the gift of the Spirit of God.  
2 The Spirit of Christ which worketh these, is not known, men oppose against it, and deny it to be, who yet would be Christians.  
3 Hence, as Christ said to his Disciples, so the men of this age know not what spirits they are of, that have the Spirit of Christ in them, and not the Spirit of God.  
4 Few men have the Spirit of God, and they that have it, have it in a hidden way which is by dreams and visions; being all that, as I know of, as yet accompanies the gift of the Spirit of God in these days; to which I might say something, or may do when this generation is made fit for it, Act. 2.17, 18. By which men shall prophesy, I speak not this to glory in, but to glorify God in it, and in his accomplishing his truth, of which hus had sweet experiences, as his Letters testifies cited by Fox.  
1 I speak not this to countenance any fancies or corruptions among men, try the spirits if they are of God. Therefore  
2 I speak it, that men take heed lest they scoff at the grace of God, and his gifts, as those, Act. 2.13. a work which is done to the grief of the spirit in gross manner amongst us, and that among the learned, for which, as a judgement it is kept from the world, and men hindered from looking to God for it.  
3 I speak it to encourage those that have it, to see if they have the spirit of Christ, and then to look on this as the seal of God, to that Christ hath done in thee, and on thee, to thy exceeding joy.  
4 When God shall restore the Church, and this glorious mercy in its glory to men, how will they then wonder at the enmity and evil that was in the world reigning among those men who professed themselves Saints, and Sons of God, having the spirit in them.  
Note, Because man is carnal and needs helps even in these, that are, comparatively, but earthly things, compared with other divine mysteries of God and Christ, I commend these considerations,  
1 The unknown excellency of the spirit of a man, as in Paul, 1 Cor. 5.3, 4. For I verily as absent in body but present in spirit, have judged already as though I were present.  
Note, Though absent in body, yet was he present in spirit, though his body (being at Phillippi) was one hundred of miles from them.  
2 His presence in spirit was such, as that it was as sufficient as if he had been bodily judging the man with them.  
Vers. 4. In the name of the Lord Jesus Christ, when you are gathered together, and my spirit with the power of our Lord Jesus.  
Colos. 2.5. For though I am absent in the flesh, yet am I present in the Spirit with you (a place in which Paul never was, ver. 1.) joying, and beholding your order and steadfastness of faith in Christ.  
Now thus far the spirit of a man may do, even be present with men afar off from his body, and joy in their good, and suffer in their sufferings, though it can but look on it, it is the Spirit of the Lord Jesus that acts in and over all only, who is not only a spectator or slander by in his spiritual presence among the Saints, but walks among the seven golden Candlesticks, and acts, and knocks, etc.  
Again 1 Cor. 14.32. The spirit of the Prophets is subject to the Prophets.  
First Conclusion, That there is a notable place here, to say with Solomon, Who knoweth the spirit of a man, Eccles. 3.21.  
2 If in the spirit of man is such an unknown excellency, how then is the Spirit of Christ.  
3 God making Christ and fitting him with such a Spirit, by which he might raise the dead spirit, and communicate himself to it, and be always present with it, through the operation and assistance of the infinite God dwelling in him, 1 Cor. 15. ver. 45. God making this the end of making Christ, Isa. 11.23.  
4 Whiles Christ John 17.11. saith, I am no more in the world, that is, in soul and body, yet he saith, ver. 23. I in them, and thou in me, which must be in his Spirit, speaking of himself as distinct from God, in the person of the Mediator.   

Of the natural spirits of Men.  
THese are differing in themselves (the bodies differ not in height, beauty, and strength, in quality and condition of constitution, as a Giant from a Dwrafe, as a strong man differs from him that is never so weak, and the most beautiful and personable man differs not from the most deformed Blackmore,) so much as one natural man's spirit from another.  
Some are strong, some weak; some rash, some patiented; some proud, some humble; some cruel, some meek; some well, some sick; some high some low.  
In which corruptly remain the appearances of the seven Spirits of God, Isa. 11.2. Wisdom, Might, Knowledge, Understanding, as a capacity to receive them, or the Spirit of Christ, in whom all these treasures are.  
Of whose unknown worth the Scriptures speak, Eccles. 3.21. Who knoweth the spirit of a man.  
Eccles. 11.5. There is not to thee the knowledge of the way of the spirit, nor how the bones of him doth grow that are in the womb, etc. which proves it is spoke of the natural spirit of man.  
Note it clears that objection that may be made, How doth the spirit of a man, his body being in one place, come to be in another; And shows.  
1 The spirit hath a way of its own, that the body hath not.  
2 The way of it is unknown to any, even the wisest.  
3 Especially to those who know not that they have a spirit at all in them.  
4 To all such, who though they know they have it in them, yet it is dead, and never found the use of them.  
Note, The use of the spirit is excellent, Prov. 18.14. it being the spirit of natural man that bears his infirmities, as the Spirit of Christ in the believer bears his.  
The good man is said to have another spirit, as differing from the natural man's, Numb. 14.24. compared with Chap. 13.30, 31. show how the spirit in a man doth change him and make him differ from others.  
It is a great question may be made, Whether Christ's humane Spirit was not in being before it was joined to the flesh, soul, in the Virgin's womb.  
1. 1 Pet. 1.11. The Spirit of Christ is said to have been in the Prophets of old, which is that part of the Lord which was ointed, as distinct from the anointing of the Holy Spirit.  
2 Because it is said, the spirit of Christ is the spirit of Prophecy.  
3. John 3.13. The Son of man, is said, as man, to come down from heaven, which was that part of him called his Spirit, which also now whiles he is on earth, is said to be in heaven, as the Son of man.  
4 The Godhead cannot be said to go a loce, ad locum.  
5 The Scripture speaks of Christ in his being to the Saints long before his incarnation, Isa. 63.9.  
6 How Christ is Rev. 1.4. He which is, and was, and is to come, etc. ver. 8. that he is Alpha and Omega.  
7 That he is the first fruits, and the foundation of the Church.  
8. 1 Cor. 15.47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How he is said to be from heaven, and in what? and how to be the second Man? and whether he had not in spirit a being when first promised Adam.  
9 Before Abraham was I am, saith the Lord, speaking as Mediator, Joh. 10.58. Vers. 56. Abraham rejoiced to see my day and saw it, and was glad, Ver. 57 Thou art not fifty years old, and hast thou seen Abraham? that this is only fulfilled in the Divine nature of Christ is the question.  
10 The Rabbis understand, that always the word Adonai is distinct in the Old Testament from Jehova in the persons signified by them, God, and Christ, unless some other divine Epithet be added.  
11. That it was the Lord Christ appeared in the form of man before he had flesh.  
12 He is said to be the same yesterday, and to day, and for ever; he was man yesterday, by having man's spirit before he took flesh, and when he had flesh, and since, viz. that is, the Lord was Mediator for poor man before and since, Heb. 13.8. he was in flesh among us.  
13 He is said to be the beginning of the creation of God, Revel. 3.14.  
14 Nor is it any where said, God inspired into him his Spirit, but the Spirit overshadowed the Virgin, Luk. 1.35.  
Object. 2 Cor. 11.4. For if he that cometh preacheth another Jesus whom we have not preached, or if ye receive another spirit which we have not received, or another Gospel which ye have not accepted, ye might well bear with him; so that it seems the spirit Christians have is but one.  
Resp. 1. He speaks of the preaching Jesus.  
2 The receiving the Spirit by that preaching.  
3 That that was preached of Jesus was the Gospel.  
Note, Which shows, that the Spirit here, was that came by preaching, and by that means was ordinarily received, which was the Spirit of Christ, not that called the Holy Spirit of God, which is also one Spirit proper to the person of Christ, for excellency, power, life, and perfection.  
3 That the Spirit of God and Christ in Scripture are variously distinguished, I have proved before.  
4 Christ was not man without the one, nor God without the other.  
5 The work of the Godhead in Christ, was to make effectual the work of the Spirit to man, that was humane in him.  
Hence is he said to offer up himself on the eternal spirit to God, distinguishing God the Spirit in him from that spirit of man in himself, Heb. 9.8.  
6 To add one place more for distinction, Act. 5.3. Why hath Satan filled thy heart to lie to the Holy Ghost.  
Ver. 10. How is it that ye have agreed together to tempt the Spirit of the Lord.  
Annanias bringing not the full price after he had promised it to God, and saying, it was the whole to the Church, broke his vow to God, and lied to the Holy Spirit; he being by the Spirit moved hereto, to a spiritual end.  
Saphira being privy to the deceit only, but did not come with it before the Church with her Husband; the evil of the fact was mainly in her Husband; again, had she not been demanded, she would, it is like, have been silent in it, the Text only saith she was privy to it, not consenting.  
1 Note hence, the Word saith, the being privy, and the concealment of the fact was a tempting of the Spirit of the Lord.  
2 Note, The lying to the Holy Spirit was a more dreadful evil of a higher nature, more immediately against God, than this of tempting the Spirit of the Lord; In the lesser evil was one, in the greater the other; in the private the one, in the public sin the other.  
3 Note, Satan filled Annanias heart, but after that Annanias tempted Saphira, who agree together to tempt the Spirit of the Lord, Mark. 2.8.  
4 Note, Here is the ground of the fearfulness of the judgement, because it was committed against the Spirit of God and Christ, and their operations in them.  
Object. John 1.13. 1 Joh. 3.9. and 4.7. and 5.1.4.18. Men are said to be born of God, therefore the Spirit Joh. 3.5. must be by the Spirit of God, which is the Spirit of Christ, and cannot be understood that the humane spirit of Christ, hath any hand herein.  
Resp. These are excellently distinguished and cleared, Tit. 3.5. by the washing of regeneration: Mark, there is water and the Spirit of Christ, for without the Spirit can be no regeneration.  
2 He comes and after tells us of renewing of the Holy Spirit, when the Spirit of God renews in man in a more divine way, this their regeneration in them, Ephes. 4.23. believers are to be renewed in the Spirit of their mind.  
3 In the work of the Spirit of Christ, they are said to be Christ's, 1 Cor. 6.17. Rom. 8.9. and having the Spirit of God, Gods, Rom. 4 18. Ephes. 1.13  
4 These are more clearly spoke of, and joined together, Joh. 17.10. all mine, that have the work of my Spirit quickening them, are thine, thy Spirit renewing that Spirit of the mind within them.  
5 That of Joh. 3.3. of being born from above is one thing; that of vers. 5. is another, of being born of water and the Spirit.  
1 By the one, men see the Kingdom of God, vers. 3.  
2 By the other, men enter the Kingdom, vers. 5.  
3. Vers. 12. distinguish them, that are Vers. 5. said to be earthly things, because done on earth by the Spirit of the Lord in the use of means, and not comparable, for it is divine Nature and glory, with the other.  
4 The other is from above, that is, God and Heaven, and called in comparison hereof heavenly things.  
Object. 1 Cor. 12.3. No man speaking in the Spirit of God saith, Jesus is accursed; nor is any able to call Jesus Lord, but in the Holy Spirit, therefore it is the Holy Spirit men are born of.  
Resp. 1. Here is spoken of the first part of God's Spirit on man, which is to discover the things of the Kingdom, that so they be brought to believe them, without which they call not Christ Lord, and having this they cannot despise the Lord.  
2 By which believing, the Spirit of Christ is introduced.  
3 After all which, the believers being baptised, the Spirit was given to renew that Spirit of the mind that was in them, by which the things of God came to be apprehended more divinely and clearly; thus, the Disciples after their knowing Christ, Joh. 14.26. by the Spirit knew him more divinely.  
The Spirit of Christ perfects in men, the image of the Lord in the conformity of his conversation to the Gospel, be ye followers of me as I am of Christ, and learn of me, saith the Lord Jesus, I am humble and meek. which is called a putting on of Christ,  
The Spirit of Christ quickens the spirit, when the Spirit of God renews in man the image of God lost, and again endues him with his likeness, by which he is a new creature to his God, Hence Coloss. 3.4. When Christ who is our life shall appear, etc. Vers. 3. Our life is hid with Christ; before he says they were dead (that is with Christ) and now are alive with Christ, and their life was hid with Christ's life, which lived in them, and quickened them, which the Apostle Paul clears by his manner of speaking, Gal. 2.20. I am crucified with Christ, nevertheless I live (that is, spiritually, which as if he had said amiss, he again corrects, with a) yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by faith in the Son of God.  
Note, in this to the full is opened that Joh. 5.17. My Father works hereunto, and I work, Vers. 19 The Son can do nothing of himself, but what he seethe the Father do, whatever he doth, those things also doth the Son.  
Vers. 21. As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will.  
Vers. 26. As the Father hath life in himself, so hath he given to the Son to have life in himself, that was in the Spirit of his mind, Hence he laid down his life, and had power to take it again.  
Note, Moses had not the less of the Spirit, by what the seventy had; nor Christ, by what the elect have, the fountain is ever full.  
Illust. If as in 2 Chron. 18.20, 21. one spirit is a lying spirit in the mouth of all Ahabs Prophets; how much more shall the Spirit of Christ be in, and direct all the elect of God.  
Object. That was an Angelical Spirit.  
Resp. The spirit of man was of an Angelical nature, having no flesh, nor bones; yea if the Angels were created ex prima materia, as most hold, it may be of a more excellent nature than they, being breathed of God into man, by which man is called the offspring of God.  
2 The Spirit of Christ, as joined to the Spirit of God, and sent out of God into the hearts of his Elect, by far exceeds the Angels (who have their dependence on him as on their head) in the power and way he hath of communicating itself to men.  
3 By this, God makes the Spirit of the Man Christ, with his soul and body, to be a root, a second Adam, by which believers receive life in spirit from him, as death from Adam; without God's assistance, the Spirit of Christ cannot be in mine, nor work on mine at all.  
Objections made by Mr.  
1 That soul and spirit were expressed exegeticos, and that they are but one, though they had two names.  
Resp. That to maintain these two to be one, against the express word of God, 1 Thes. 5.23. Heb. 4.12. John 12.10. is heresy, Luk. i. 46.47. and Luk. 23.46. with Act. 2.3.  
Obj. Offering the testimony of Luk. 1.46, 47. he said, That whereas it was read my soul, and my spirit, it may be read, my soul my, soul.  
Resp. To put down soul for spirit, the word soul being before, was to take away from the Word of God, and to be liable to the curse of God; yea, to be accursed, though an Angel.  
Object. The spirit of man is the Spirit of God.  
Resp. Was My that, that was blasphemy because God the Spirit is said to be one with the created spirit of man, sinful, filthy, dead.  
I confess in hast I said, that the Spirit. Rom. 8.1. was the Spirit of God, which is meant the spirit of man quickened by Christ.  
Quest. What the distinct difference was between the spirit and soul of man.  
Resp. Solomon, Eccles. 3.21. who knoweth the spirit of a man, with whose death the knowledge of it died also.  
2 Yet a more apparent difference to distinguish them cannot be, than this, that the one (the spirit) hath its being immediately from God, Eccles. 12.7. the other (the soul) from man, Exod. 1.5. Gen. 46.24. Heb. 7.10.  
3 They in the dissolution of the fabric of Man, are distinguished the spirit returning to God, the soul to the grave.  
Note, So that to affirm soul and spirit to be one, I declared to be false doctrine, and the Teachers, false Teachers that taught it.  
Object. Gen. 2.8. God breathed into man the breath of life: Man therefore had but one life, which was his soul life.  
Resp. The word is corruptly translated, it is not life, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lives, and so the spirit life is comprehended under the same word.  
Object. After it is said, and man became a living soul, therefore man had no other but a soul in him.  
Resp. The words are thus to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Adam the body, was for the living soul, which had but one of the lives, the body being to the soul, especially it being near to it, partaking with it in eating, drinking, suffering etc. which the spirit doth not, but is of a more sublime, and excellent nature.  
1 The soul comes from man with the body, in its beginning.  
2 It goeth to the grave with the body in its ending.  
3 It is not said, the Adam was for the souls life, as before.  
Quest. Matth. 22.27. Mark. 12.30. Luk. 10.27. Thou shalt love the Lord thy God with all thy soul, with all thy mind, with all thy strength, which is the body, which the soul, which the spirit?  
Resp. 1. The Question is propounded concerning a command of the law, which command was given after man's fall by sin, and the spirits death.  
2 The commands were given the fleshy part of man, whence it is said, by the Law no flesh living can be justified, Ezek. 20.18. Rom. 8.3. Rom. 3.20.  
3 Hence for the spirit of man, it could have no relief by the Law, Gal. 3.21. it could not make alive, that is, the dead spirit, as Christ was to do, 1 Cor. 15.45.  
4. Rom. 3.19. What the Law speaks, it speaks to them under the Law.  
1 The spirit when alive, it was not under any dominion of the Law, man then was a law to himself, he needed none, nor was any given until two thousand years after man's fall.  
2 When it was dead it was under none, for Rom. 7.1. The Law hath dominion over a man only whiles alive, not when dead; therefore Christ first quickeneth the spirits before he give them that Law.  
3 When the spirit is quickened by Christ, it is dead to the Law of the flesh, and freed, and in subjection only to the Law of the Spirit of life, Rom. 2.8. distinguished Rom. 3.27.  
4 Here are not three parts but four, Heart, Mind, Soul, Strength.  
1 Which shows that the Spirit, Soul, and Body are not aimed at, as in the other Scriptures.  
2 That here as the command was given the Natural man, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man's parts of Heart, and Soul, Strength, and Mind, are intended and not the Spirit, that was dead in man, and was not capable of obedience or command.  
Object. The Law is spiritual, Rom. 7.14.  
Resp. The Law indeed, is said to be spiritual, but no where said to be a Law of the Spirit.  
2 The spirituality of the Law.  
1 Is in mentioning the Name of God, and forbidding Idol-worship, and enjoining the love of God.  
2 It is spiritual in condemning coveting.  
3 Yet see that God had a mind to the Soul and Body in these commands.  
1 Consider the preface, I am the Lord thy God. etc. in which the deliverance of the soul and body, not the spirit is mentioned.  
2 By this Law men were judged by the Magistrate, to whom the soul was subjected, not the spirit, Rom. 13.1.  
3 Hence Ezek. 18.20. the soul is said to die by, and to be under this Law.  
I proposed this to him.  
1 That no Scripture saith at death, the soul returneth to God, or goeth immediately to Heaven, before the resurrection, but that it goeth to the grave.  
2 That no Saint ever commended his soul to God at death, but his spirit, which is only said to return to God that gave it, and the Adam to the dust and earth.  
Ap. If the Scripture saith in many places, the soul goeth to the grave, and in no place, that it immediately goeth to God before the resurrection, who shall assert it, and not teach false Doctrine, and not teach another Gospel?  
2 If the Scripture saith, at the death of a man, only the spirit goeth to God immediately for its judgement; and yet men teach that we have no spirit, or make soul and spirit one, and confound those God hath distinguished.  
To which I add, this most weighty Query and Objection may be made; Since that the spirit comes from God, whether then it be polluted or not, as it comes out of God's hand?  
Resp. Adam sinning as a general person, died, not only in his own spirit, but brought death on the spirits of his whole race, for in Adam all dye, whose death was in spirit.  
2 Hence God giving the Spirit, gives it not possessed of that spiritual life as he gave it to Adam in its first being, but that it comes into man now deprived of his first life and excellency:  
3 That it is thus given dead, appears, in that as a remedy, Christ by God is given to man, as a quickening Spirit to restore and raise the dead spirit of man again.  
4 As Adam, so Christ, is designed by grace a general person for good to the Elect of God, as Adam was by Justice for death to all.  
5 It is clear the spirits now created of men (that the grace of God might abound) are not in the capacity adam's was before, but in that it was after its fall.  
Obj. Some will cry out, this is injustice in God, for God to give men a dead spirit, and unbeseeming God.