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inward man of the head, (as I beg favour to fay, since the soul of man there chiefly doth exercise its principal faculties) and (since the other contradistinct term is so appositely given in scripture, viz ) the inward man of the heart; plainly, there is the inward man of nature, and the inward man of grace; there is the inward man of the first-birth, and the inward man of the second-birth, or of regeneration. Now I speak here concerning the former of these, that hath its decays as age comes on, not at all concerning the latter ; and as I have before excluded a state of sin from the text, so I do here wholly exclude a state of grace. The partial falling from divine grace, is not so much as aimed at in this place of scripture, as the total not in any. Most certainly true it is, that the work of grace stands upon its own foundation, not at all depending upon the principles of humanity, either for its creation, or renovation ; forasmuch as the Holy Spirit of God, who is as much at liberty as the wind, is both the begetter, and the strengthener. And as a man may be born when he is old, John iii. 4. contrary to the reason of Nicodemus, fo also may he be fresh and flourishing in his old age; Those that be planted in the house of the Lord fall flouris in the courts of our God, they fall bring forth fruit in old age, they shall be fat and flourishing. Da. vid prays, O Lord when I am old and gray-headed for fake me not, Pfal. ix. 13, 14. fpiritual deser5
tions and spiritual manifestations, are immediately handed out from God, and do not at all depend upon the mutability of the nature of man, nor accompany him in the several changes.
They are only the several lights of nature, which, as age comes on, fall to decay without remedy. Now, as God, in making of the greater world, said, Let there be lights in the firmament of heaven to divide the day from the night; and he made two great lights, the greater light to rule the day, and the lesser light to rule the night, Gen. i. 14, 16. he made the stars 'also : So also hath he done in the little world of man; he hath made two great lights, (as they are set down in this verse) the one, viz. the greater, to rule the day of man; which is that clear thining part of man, whereby he is differed from all other created beings whatsoever, and discerns himself so to be ; and this I understand by the sun, and the light : And the other, viz. the lefser light, to rule the night of man, which is that darker discerning part of man, that hạth very little, or no light in itself, neither doch distinguish him from irrational creatures; and this I understand by the Moon; he made the stars also, as it followeth yet more plain.
The S U N. By the sun, I understand here the most superior power of the rational part of the soul of
man, that primary light of the understanding, that doth at once both receive the species as they are communicated from the imagination, and also render them intelligible to the mind; that pure innate light of the mind, without which no man that comes into the world, can either apprehend what is from without tranfmitted to him, or actuate any of those phantasmes which are already impressed. This we may see illustrated by the light of the body, which is the eye : For in the eye there could be no perception of any outward object, unless there were an inward implanted light in the proper organ, which doth both difpofe it to receive the visible species, and render tliem proportionable to the organ, giving them thereby actual wepresentation. Now that which this implanted light of the eye doth in vision; the fame doth this Sun of the soul in the understanding
This is that which in fcripture is so often called the spirit, or the spirit of the mind, Prov. xx. 27. And fometime in a ditinction from the foul, as where it is said, I pray Ged your whole spirit, foul and body may be preserved blameless to the coming of our Lord Jesus, Eph. iv. 23. i Thef. v. 23. Now, because this is a difficult point, and hath gravelled most undertakers, I will give one esfay more, and that from scripture-light, which hitherto may not have been taken notice of, to the present purpose ; it is said, The word of God is quick.
and powerful, and parper than any two-edgedsword, piercing even to the dividing afunder of foul and spirit, and of the joints and the marrow, Heb. iv. 2. Among many other truths, this place doth afford us this for one ; that it is very difficult to divide or distinguish between the foul and the spirit, because there is an intimate communion and conjunction between them ; such an one as in fome measure bears proportion with that, which is between the joints and the marrow.
Now because this latter of the parts of the body (though hard in itfelf) yet is far easier to be understood, than that former of the parts of the mind ; let us well consider this, and pofsibly it may give us some light to the other. The joints are the turning places of the body, upon which all the actions of the limbs are performed, and therefore they are articulated feveral ways, according as the position, alteration, motion of the adjacent parts do require ; these are the most visible acting parts of the body; the marrow (by which we are to understand not medulla ossium, the marrow, of the bones; but the medulla spinalis, the marrow of the back; for this hath much more intimate communion and conjunction with the joints than the other hath) is the apprehending and instructing part of the body, that which carries the impressions of external objects to the inward sense, and reconveys the mandates thereof to the members of the body, to be put in execution upon the joints. Ejus munus eft fpirituum copias & motuum obeundorum instinctus extrà deferre, atque sensibilium impresiones intus convebere *; this is the secret inward influencing part of the body. In like manner, the foul is the most apparent active part of the mind of man, whereupon all its operations, both speculative and practical, are turned and performed; of which there is a particular account given in the explication of the following word: but the spirit is a more mysterious, and hidden power, that doth most secretly, and undifcernably, both gather up those intimations that come from without; and also give forth an effectual influence upon the whole inward man, to put all its well regulated commands in execution upon the soul : Both which offices of this Sun (viz. both of reception from the outward senses, and actuation of the inward) is very clearly expressed in that speech of Zophar unto Job; I have heard the check of my reproach, and the spirit of my understanding causeth me to answer. . As if he had said, I have received through mine ears the sound of my reproach, and an answerable impression is made upon my spirit ; and the fame spirit also hath drawn forth my understanding into act, towards the formation and production of an answer. And this is the constant manner of the