1. First, The soul and body have communion together hij way of impres- sion or information ; for sensible things have an impression upon the senses, and so come into the soul ; for nothing comes into it but through the senses of the body ; because, though the soul may imagine golden moun- tains, and things that it never saw, yet the working of the soul depends upon the body, for the body informs it of all outward objects. As the body is beholding to the soul for the ruling and guiding of it, so the soul is beholding to the body for many things ; as now in the very sacrament, God helps the soul with the senses ; Christ, as it were, in the sacrament enters through the senses more lively than in the preaching of the word, for there he enters in by the ears, but in the sacrament he is seen, tasted, handled, felt. So that the soul and body have communion together by way of information.
2. Secondly, The soul and body have communion together bij u-ay of temptation ; for the soul standing in need of many outward things which are pleasing and delightful, and having sympathy with the body, it is led away by the body. Outward objects are pleasing to the senses of carnal men. Now these passing through the senses into the soul, it is led away, and so they become a dangerous temptation.
3. Thirdly, The soul and the body have communion together, both in sinful and in good actions, by ivay of subjection or execution ; for God hath made the body, with the parts thereof, to be the instruments and weapons of the soul. The body is a house wherein the soul is kept. It is a shop for the soul. Now the soul useth the body, with the members thereof, as instruments or weapons, either to honour God or dishonour him. The wicked fight against God with all the members of their body, with their eyes, tongue, feet, hands. Now the body having thus a part in sin, as well as the soul, therefore it is necessary that the body and soul should join together in humiliation.
Caution. Here we must take heed of a notable sleight of the devil in popery. The papists think the body only in fault for sin, and therefore they humble and afflict their bodies for it, while they pufl' up their soul
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•with pride, a conceit of merit and satisfaction. They are falsely humble and truly proud, while they afflict the body and omit the soul. They are falsely humbled, because they humble their body ouly ; but truly proud, because they think by afflicting and humbling their bodies to merit. But let us take heed of this gross error, and remember to let both soul and body join in the work.
Voct. 2. The second thing here to be noted is, that ivhen God ivill afflict or liwtMe a man, it is not a hingdom that xviU save him. As Josiah, though he were a monarch, — for he was an absolute monarch, — yet if God threaten, his kingdom can do him no good. If God will abase men, whether they be his children or enemies, it is not a kingdom can protect them. When God shewed Belshazzar the handwriting upon the wall, he could take no comfort in anything, Dan. v. 5 ; yea, his dear children, if he shew but tokens of his displeasure against them,lhough they be kings, as Josiah was, yet he can humble them. If God roar, it is not their greatness can keep them ; if not now, yet he will make them to tremble hereafter.
Doct. 3. The third thing here that we learn from the example of Josiah, being a king, is, Tliat tears and mourning for sin, when it comes from inu-ard grief, is a temper tcell befitting any man. It is a carriage befitting a king. It is not unbeseeming any, of what sex or degree soever. It is no womanish or base thing. "When one hath to deal with God, he must forget his estate and take the best way to meet with God. This is evident by many instances, for David, though a man of war, yet when he had to deal with God he watered his couch with his tears, Ps. vi. 6. So Hezekiah, though a great king, yet he humbled himself, Isa. xxxviii. 1, seq. Nay, our blessed Saviour himself did it ' with strong cries and tears,' Heb. v. 7, when he had to deal with God.
Use. This serves for the justification of this holy abasement and humbling of ourselves. When we have to deal with God, then all abasement is little enough. ' I will be yet more vile than thus,' saith holy David, 2 Sam. vi. 22. So let us say when we have to deal with God ; I will be yet more vile, and so cast ourselves down before the Lord. All expression of devo- tion is little enough, so it be without hypocrisy. Yet I pray give me leave once again to give warning unto you concerning outward actions, for most have conceived wrong of devotion and humiliation. They think that devo- tion is only in outward actions ; as in outward act to hear a little, to read, confer, or pray a little, whereas in truth these outward acts do only make up the body of devotion, which, without the soul, namely, the inward reli- gious affection, looking unto God, is no better than a dead carrion. Our outward expression must come from the apprehension of the goodness, mercy, and justice of God, before whom the very angels veil their faces. It is not outward devotion that will serve the turn, as to come to the church with this bare conceit and forethought ; I will go pray, and kneel, and express all outward carriage, in the meantime neglecting to stir up the soul to worship God with these or like thoughts ; I will go to the place where God is, where his truth is, where his angels are, to hear that word whereby I shall be judged at the last day. Therefore let all holy actions come from within first, and thence to the outward man. Let us work upon our hearts a consideration of the goodness, justice, majesty, and mercy of God, and then let there be an expression in body, such as may bring men off from their sins ; for else there is a spirit of superstition that will draw men far from God in seeming services, conceiving that God will accept of outward and formal expressions only. Well, we see that weeping and mourning