and treading the by wayes to Rhemes and Doway make a double partin Man Reason and Sensuality the one of them they stile Spirit the other Flesh dishonouring thereby the sacred Doctrine of our Apostle as if Reason and the Spirit sounded alike in regard of the Inward man Flesh and Sensualitie in respect of the Outward But this were to rivall Philosophy with Scripture Acts 19.9 send S. Paul to Stagyra and Aristatle to the Schoole of Tyrannus for the same Divinity the great Peripateticke preacheth in the first of his Ethicks where hee divides the Minde into two parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 13. where Reason dwelleth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Passions reigne These drawing one way and That another Appetite in an incontinent man being towards Reason ut membrum paraliticum as a limme that is strucke with the dead Palsie turne it to the right hand and it falls to the left whatsoever Reason dictates for the Better Sensuality straineth to the worse and what is that say they but the Flesh and the Spirit Thus they would confound Nature with Grace the meere Carnall men with the Regenerate making the struglings of the one betweene Sensuality and Reason the others combate betweene the Flesh and the Spirit Lib. 6. cap. 11. But S. Augustine tells Julian the Pelagian who first hatch'd this dangerous Cockatrice that in these words of the Apostle Sunt gemitus sanctorum contra carnales concupiscentias dâ—rnicantium the deepe sighes and groanes of the Saints breath'd out against their remainders of corruption and their carnall frailties their minde serving the Law of God but the Flesh the fraile Flesh lead captive by the Law of Sinne. Now in Scripture you know the word Caro Flesh Isa 40.6 is taken either properly pro carnulentâ illâ mole for the body which is compos'd of Flesh or else Tropically Gen. 6.3 for her fleshly qualities and in this latter sense it sometimes signifies the corruptions of the Flesh sometimes the lusts of the Flesh sometimes men expos'd to Both which are nothing else but Flesh and hold a direct Antipathy with the Spirit And therefore the learned African tells his Consentius Epist 164. that he that will be Eminent in vertue must be free of the Flesh And hence is the Apostles Vos non estis in carne Yee are not in the flesh but in the spirit Rom. 8.9 And the Evangelists Quicquid natum de carne caro est Whatsoever is borne of the flesh is flesh and whatsoever is borne of the Spirit is Spirit Joh. 3.6 Againe Caro goes sometimes for Concupiscentia Cornel. a lap in Canon verb. Epist Sancti Pauls pag. 22. not properly as if Flesh were Concupiscence it selfe but Metonimically because the Flesh is as it were the shop of the Soule where it moulds and workes as the Potter doth his clay Concupiscentiarum imagines portenta I know not what strange Anticks and Monsters of concupiscence And therefore some Philosophers are of opinion that as the censations so the motions of the sensitive appetite are as well in the body and organs of it as in the soule though others more subtilly and indeed more rationally say that as they are spirituall vitall and animall so they are in the soule onely since that alone is said of it selfe to live and the body by that life and yet the body as they conceive by the Organs Spirits and Blood doth dispose and assist the soule in these and the like motions and operations whereas Saint Cyprian will by no meanes heare that the affictions should any way belong unto the body but to the soule Hoc ipsum quod dico carnis affectus impropriè dico saith the Father For vices indeed are principally the Soules to which sinne is directly and properly imputed for as much as it is indowed with judgement will knowledge power by which it may eschew that which is evill and cleave to that which is good the Soule using the Body as the Smith his hammer or his Anvile by which hee forgeth and fashioneth Omnium turpitudinum idola quarumcunque voluptatum simulachra all her voluptuous and filthy Idols of lust and sensualitie The Flesh doth neither dictate nor invent nor forme nor dispose no project no thought no malice no sinne from her not from her but by her S. Cyp. in prol de Card navirt Christi the soule not sinning neither but by the flesh Saltem mediatione remotâ And yet the Flesh as it is Flesh meerely without the Soule can neither sinne nor serve sinne knowing that when the Flesh is separated from the Soule Idem ibid. it is nothing else but Putredinis massa paludis Acervus a putted and corrupt Masse or Bog and when it is joyned with it It is at best but Quadriga Animae as Galen calls it the Chariot of the Soule in which it jogs for a time in Triumph and then it is Seneca's Carcer animae the Goale and Fetters of the Soule nay his Sepulchrum animae the Greekes calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tombe or Sepulchre a living death a sensible carrion a portable grave Vbi homo in vitijs est sopultus ubi corrupti corporis scatent scelera ubi homo hominis est sepulchrum ubi in homine non homo cernitur sed cadaver as the golden tongu'd iChrysologus in his 120. Sermon upon the fifth of S. Matthew But what then is it this Carkasse and Tombe and Sepulchre St. Paul here so much complaines of is it the bodie and the frailetties there that are here meant by this word Flesh noe But as before wee tooke the word Mens Theologically not Phisically so doe wee here the word Caro Flesh not for the fleshly lumpe this fraile masse of shinne bloud and nerves kneaded and incorporated into one substance but for the Carnall and as yet unregenerate part of man Will Minde Affections soil'd and corrupted from the old Adam so Gal. 5.20 Heresies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workes of the flesh Now Heresies you know flow from the minde not from the bodie so that the minde is in some sort Flesh as well as the other not flesh sensible and materiall but Metaphorically taken insomuch that the very Saints and servants of God as long as they have the dregs and remainders of sinne about them not only in the inferior part of the soule but even in the minde and the will are said to bee Flesh and the reason is because that that sinne by which wee consent unto the lusts of the flesh is not committed but in the will where it hath his originall and foment The Schooleman defining Concupiscence to bee nothing else but Voluntatem improbam Altissiod lib. 3. tract 2. cap. 3. q. 2. qua Anima appetit fornicari in creatura A depravednes of the will by which the Soule desireth to play the strumpet with the creature And hence it is that
time shall passe for a division for here is Flesh against Spirit and Spirit against Flesh and lust against lust and these in the same man and this man cleft and sundred betweene these in a bitter and restlesse Combat My purpose rather is to shew you the originall and ground of this Duell where and whom it challengeth and how that so the nature and qualitie of this warre being discover'd I may with more truth and boldnesse unmaske the Hytocrite pull off the visard from the Mountebanke in Religion shem you Christianity in her owne face and feature without the whoredomes either of Art or Falsehood the gildings and overlayings of Dissimulation and Imposture tell you who are selected Souldiers for the Lords Battell and who Volunteers for the service of the Enemy what they are that march under the Ensignes of the Spirit and what these under the colours of the Flesh and all this in a Caro concupiscit adversus Spiritum The Flesh lusteth against the Spirit and the Spirit lusteth against the Flesh of which briefly and as my custome is bluntly in a few broken Meditations such as I could solder and piece up from the remainders of a more involv'd and laborious discourse And now Caro-concupiscit The Flesh lusteth MAN since the breach of his first Truce with his Greater hath beene a continuall Rebell and Mutineere up in armes against God and himselfe too Gen. 3. the violation of that great Caveat Ne manducas Thou shalt not eate hath expos'd both him and his posterity to the Sword and the doom thereof lies fresh upon record in a Mortemorieris The Lord hath bent his Bow Isai 9. and whet his Sword and prepar'd for him his instruments of Death Psal 7.12 13. And whereas Man hath forsaken the way of peace and broken his league with the great Prince thereof and by that revolt made himselfe no more a Man of peace but of open warre God therefore will signe him his Letters of Mart Gen. 3.15 with an Ego ponam inimicitiam Gen. 3. I will set enmity not onely betweene the Serpent and the Woman or the Woman and the Man but even betweene man and himselfe so that instead of Davids pax inter muros Psal 122.7 Peace within the walls of Ierusalem peace within these spirituall walls calmenesse and quietnesse in the bosome of the Saints here the noyse of Discord hath beene shrill in our eares and that Propheticke speech of our Saviour is come not only about us but within us Bella rumores bellorum Matth. 24.6 There shall be warres and rumours of warres Warres within us and rumours of warres without us Certamen illud praeclarum decertavi saith Saint Paul I have sought the fight the good fight 2 Tim. 4. There 's the warre we talke of Sonum bucccinae audit Anima mea clangorem belli My soule hath heard the sound of the Trumpet the Alarum of Dissention Ier. 4.19 there 's the rumour of warre To come home Care concupiscit adversus spiritum the Flesh is at opposition with the Spirit and the Spirit with the Flesh in the Text here there 's the warre within Vices exercitus tui sunt contra me Thy changes and thine Armies are against me Iob 10.17 there 's the warre without Now though in these wars and rumours of wars there be not as in the other insurrectio gentium a rising up of Nation against Nation or of Church against Church or of opinion against opinion for in their bloudy pursuit the Sword hath been a long time drunke and made the Prophet of them for the truth of his predictions no lesse than a true God yet there is a rising of Brother against Brother nay of each Brother against himselfe the Spirituall is against the Carnall the unregenerate against the sanctified the inward against the outward man and all these as I told you in the same man and this man sawed and rent betweene these in an irreconcileable Discord Neither is there onely thus a rising of Brother against Brother but in an allegoricall way of the Brother against the Sister of the body against the Soule nay of the Sister against the Sister of the Soule against her selfe And herein both Rome and Geneva kisse Cornel. a lap in cap. 7. Rom. v. 25. Solius animae lis ista the soule onely is ingag'd in this Combat the Flesh as Flesh meerely hath nought to doe but as a second to abbet or look on And therefore we take not the word Caro here properly for this fleshly Masse or lump which is as it were the paste and crust of the body but metaphorically for the carnall and unregenerate part of man neither doe we take the word Spirit physically for the reasonable Soule meerely but Theologically for the spirituall regenerate part of man and between this Spirit and that Flesh this regenerate and that unregenerate part this new and that old man there is a continuall skirmish in the same man and this Quarrell not to be decided but by Death Now as this Combat all the Saints and servants of God have so they onely have it a Combat so proper to the true christian that none can fight it but hee alone hanc pugnam non experiuntur in semetipsis nisi bellatores virtutum et debellatores vitioorum saith S. Augustine those that fight for virtue Serm. 59. de diversis and against vice feele this warre and no other and this is a blessed warre and where it is not there is but a cursed Peace If all bee husht and calme within there is not onely a Sleepines but even a vacancy of goodnes the spirit is no longer spirit in man then when it is in agitation and at variance with the flesh And therefore wee here peremptorily exclude two sorts of men from any interest they can challenge in this warre of the Regenerate such as are so buried in the flesh that they seeme to have no spirit at all and such as glory altogether in the spirit as if they had no flesh for as on the one side if there bee no spirit there can bee no reluctancy of the flesh so on the other if no flesh no opposition of the spirit and if neither of these no warre if no Warre no Crowne no Garland no Glory The former sort wee may compare to the children of Israell in the times of Deborah Iudges 5.8 There is not a sworde nor a speare amongst fourty thousand of them a troope of secular and carnall men which know not the use of S. Pauls artillery The sworde of the spirit Ephes 6.14 et 17. and the shield of faith the brest-plate of righteousnes and the helmet of salvation are not their proper harnesse but as unwieldy for their shoulders as Sauls armour was for David A brawling perhaps they may have betweene reason and affection or betweene naturall conscience and naturall affection between the will and the understanding which as in a
sed Caro Not us but the Flesh the Flesh that must be are the blame whatsoever the Sinne be Their minde they pretend is prone enough to matters of Religion but the flesh as a violent Tide or Torrent drives them another way and no sinne so capitall but findes S. Paul's evasion Non nos sed peccatum in nobis 'T is no more we that doe it but Sinne that dwelleth in us Lyes and Oathes and Blasphemies and Prophanations are at length but a businesse of the Flesh to wallow in Surfets and Vomitings and Excesse of Riots till the wine inflame and the eyes looke red and startle a toy of the flesh too Raylings and Envies and Scandalls and Back bitings the Cut-throates of neighbourhood and amity but a frailty of the flesh neither Chambering and watonnesse and a lustfull neighing after thy neighbours wife nay the ranke sweat of an Incestuous Bed a tricke of the flesh also and that 's a tricke of the flesh indeed to grinde a poore man or steece a Tenant or pillage a Church cheate God himselfe of his dues imbeazle his tithes and offerings Imbrue our hands in the bloud of his Sacrifices but a trifle of the Flesh neither In a word be their Sinnes dyed in Graine never of so sanguine and deepe a Tincture so mighty so hainous so inexpiable the Flesh shall be their excuse still and the words of the Apostle are ever ready to plead for them Rom. 7.25 With the mind I serve the Law of God but with the Flesh the Law of Sinne. But let such corrupt Glossers on the Text consider who S. Paul was that us'd those words and of what sins for let the Pelagian bray what he list the words are S. Paul's S. Pauls of himselfe and of himselfe as an Apostle Vide D. Aug. Ser. 5. de verbis Apost not as a Pharisee not of publike and scandalous and notorious sinnes from which even his Pharisaisme was exempt but of bosome and inward infirmities whereby he felt his sanctified intentions strangled by the counter-plots of the Flesh Moreover the Text properly belongs to those that struggle not to them that lye soaking and weltring in their sinnes the Spirit must be still lusting against the Flesh and the Flesh still lusting against the Spirit This Sea of Ours never lying calme unruffled without some storme So that those which tugge not and beare up stiffe Saile against this Tide but plunging themselves headlong in all manner of Vices yet still pretending a rectitude of their mind and will have nothing to doe with this prerogative of the Saints For as a grave Neoterick of ours strictly observes None can say The mystery of selfe deceiving by D. D. cap. 14. that sins are not Theirs but the Fleshes but such have the Spirit besides the Flesh contending with the Flesh Now those saith he which are so ready with their Non nos sed caro Not us but the flesh are oftentimes themselves nothing else but flesh no Spirit at all to make the least resistance but give up themselves in a voluntary subjection to the lusts and corruptions of the Old man So that this non Nos sed Caro is but a vaine Pretence of Theirs sounding nothing else but us and our selves For in understanding will memory affections soule and body too they are altogether flesh Nature speaking of These as sometimes Adam did of Eve Adest Os ex ossibus meis et Caro de carne mea Here is Bone of my Bone and Flesh of my Flesh Gen. 2.23 Notwithstanding in the committing of some grievous sinne they have no doubt a kinde of inward murmuring and reluctation Pilate will not condemne Christ but hee will first wash his hands pretending that hee is innocent of his bloud Mat. 27.24 Felix will give S. Paul liberty of speaking for himselfe before hee will deliver him mercilesly to the Iewes bound Acts 24.27 There is a grudging and recoyling in the consciences of most men even In and Before the act of their mistreadings but this resistance is not from a minde renewed but enlightned only not from a religious feare of offending God for this or that sin but the fearfull apprehension of punishments which shall follow upon those sins so that they doe it only saith S. Austine timore poenoe non amore justitiae rather to avoide a hovering vengeance Serm. 59. de diversis then for any filiall obedience or respect to God and his commaunds And herein as in a mapp or glasse wee may see the difference of the combat betweene the regenerate and the meere carnall man that of the regenerate is in the same faculties of the soule betweene the will and the will the affections and the affections these faculties even in the renovated soule being partly spiritual and partly carnall whence it followes that when the renewed part of the will which is the spirit invites us to good the unregenerate part which is the flesh swayes us to evill But the combate in the meere carnall man is betweene diverse faculties of the soule betweene the understanding and the will betweene the conscience and the affections hee neither resisting temptations to sin nor the swindge of them when hee is tempted neither hating the sinne forbidden nor loving the law forbidding it but still drawes on cords with cart-roaps vanities with iniquities and these in a full measure drinking them like water untill hee come even to the overflowing of ungodlines Iob. 15.16 so far from holding backe from mischiefe that hee doth it with greedinesse and swiftnesse committing all uncleanes with greedines Ephes 4.19 Et pedes festinanter currentes ad malum his feete are swift in running to mischiefe Pro. 6.18 the regenerate man checkes evill motions when they are offered the carnall man gives them line and liberty of accesse without controule Sinne to the one is like the booke Saint Iohn mentions causing bitternes in the belly Revel 10.9 To the other like Ezekiels scroule 't is to him as honey and sweetnes Ezek 3.3 That doth utterly distast this doth affect and rellish it hee in the temptation of sin strives to avoyde the action to this the action is as ready as the temptation so that insteed of the rayne or the snaffle hee is altogether for the switch and the spurre veloces sunt pedes ejus ad effundendum sanguinem his feete are swift to shed bloud Rom. 3.15 Once more The one keepeth his tongue from evill and his lips that they speake no guile 1. Pet. 3. The others tongue frameth deceit and deviseth mischiefe and the poison of Aspes is under his lips proudly vaunting with those in the Psalmist Quis est Dominus nobis with our tongues we will prevaile wee are they that ought to speake who is Lord over us Psal 12.4 I deny not but the same sin according to the act may bee both in the regenerate and the meere carnall man but not without this qualification in the one for
the one is like a well-set Antheme the other as so many Singers and Choristers to voice and chant it First the Heavens they sing Isai 49.13 and then the Earth that sings Psal 98.4 the Mountaines also they break forth into singing Isai 55.12 the Valleys they laugh and sing too Psal 65.13 the Cedar and the Shrub are not without their Song neither Isai 14.8 as well the * Isai 42.11 Inhabitants of the Rocke as those that dwell in the * 26.9 dust nay those creatures that cannot yet speake doe sing The lame leapes as an Hart and the tongue of the dumbe sings Isai 35.6 Seeing then that the whole course of nature is but a Song or a kinde of singing a melodious concention both of the Creator and the creature how can we conceive them to be lesse than prodigies who as if they distasted this generall harmony revile that particular and more sacred in our Churches not considering what wonderfull effects and consequences Musicke hath wrought both in expelling of evill spirits and calling on of Good Exagitabat Saul spiritus nequam sayes the Text An evill spirit troubled Saul and with one touch of Davids Harpe hee is refresh'd and the evill spirit departed from him 1 Sam. 16. Elisha V. 14.25 V. 15. when he was to prophecie before the Kings of Iudah and Samaria call's for a Musician and as he play'd The Spirit of God fell upon him 2 Kings 4. Mirum saith S. Augustine Daemones fugat D. Aug. prol in lib. Psal Angelos ad adjutorium invitat And yet 't is not a thing so strange as customary with God to worke miraculous effects by creatures which have no power of themselves to worke them or onely a weake resemblance What vertue was there in a few Rammes hornes that they should flat the walls of Iericho or in Gideons Trumpets that they should chase a whole Hoste of Midianites Digitus Dei hic the finger of God is here and this finger oftentimes runnes with the hand of the Musician and therefore a moderne and learned Wit M. Th. Wright discoursing of the passions of the minde in generall falls at length on those which are rais'd by Harmny and dyving after reasons why a proportionable and equall disposition of sounds and voices the tremblings vibrations and artificiall curlings of the ayre which in effect he calls The substance of all Musicke should so strangely set passions aloft so mightily raise our affections as they doe sets downe foure manners or formes of motion which occurre to the working of such wonderfull effects The first is Sympathia a naturall correspondence and relation between our diviner parts and harmony Sympathia for such is the nature of our soules that Musicke hath a certaine proportionable Sympathie with them as our tastes have with such varieties of dainties or smelling with such diversities of odours And Saint Augustine this way was inforc'd to acknowledge that Omnes affectus spiritus nostri all the affections of our spirit by reason of the variousnesse and multiplicity of them had proper manners and wayes in Voyce and Song D. Aug. lib. 10. coas cap. 33. Quorum nescio quâ occultâ familiaritate excitentur which he knew not well by what secret familiarity or mysterious custome they were excited and rouz'd up The second Providentia Gods generall providence which Providentia when these sounds affects the eare produceth a certaine spirituall qualitie in the soule stirring up some passion or other according to the varietie of sounds or voyces For The imagination saith hee being not able to dart the forms of fancies which are materiall into the under standing which is spirituall therefore where nature wanteth Gods providence supplyeth And as in humane generation the body is from man and the soule from God the one preparing the matter the other creating the form so in Harmony when Men sound and heare God striketh upon and stirreth the heart so that where corporall mussicke is unable of it selfe to work such extraordinarie effects in our soules God by his Ordinarie naturall providence produceth them The third more open and sensible is Sonus ipse the very sound it selfe Sonus ipse which is nothing else but an artificiall shaking quavering of the ayre which passeth through the eares and by them unto the heart and there it beateth and tickleth it in such sort that it is moved with semblable passions like a calme water ruffled with a gale of wind For as the heart is most delicate and tender so most sensible of the least impressions that are conjecturable and it seemes that Musicke in those Cells playes with the animall and vitall spirits the onely goades of passion So that although we lay altogether aside the consideration of Ditty or Matter the very murmure of sounds rightly modulated and carried through the porches of our eares to those spirituall roomes within is by a native vigour more than ordinarily powerfull both to move and moderate all affections and therefore Saint Augustine would have this custome of Symphony kept up in the Church Vt per oblectamenta aurium infirmior animus in affectum pietatis assurgat D. Aug. lib. 10. cons cap. 33. The fourth Multiplicitas objectorum Multiplicitas objectorum for as all other senses have an admirable multiplicitie of objects which delight them so hath the eare And as it is impossible to expresse the varietie of delights or distasts which we perceive by and receive in them so here varietie of sounds diversificate passions stirring up in the heart many sorts of joy or sadnesse according to the nature of Tunes or temper and qualitie of the receiver And doubtlesse in Harmony we may discover the misticke portraitures both of Vice and Vertue and the mind thus taken with resemblances falls often in love with the things themselves insomuch that there is nothing more betraying us to sensuality than some kind of Musicke than other none more advancing unto God And therefore there must be a discreet caution had that it be grave and sober and not over-wanton'd with curiositie or descant The Lacedemonians banished Milesius their famous Harper only for adding one string to those seven which he was wont formerly to teach withall as if innovation in Art were as dangerous as in Religion Insomuch that Plato would make it a Law in Musicke that it should not be Multiplex effeminata V. de Osor lib. 4. de Iustit Regis he using it to his Scholars non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut condimentum non quotidianum pabulum as sauce only or a running banquet onely not as a full meale The over-carving and mincing of the ayre either by ostentation or curiositie of Art lulls too much the outward sense and leaves the spirituall faculties untouch'd whereas a sober mediocritie and grave mixture of Tune with Ditty rocks the very soule carries it into
first set up by Saint Ambrose in Millaine according to the custome of the Easterne Churches D. Aug. lib. 9. confes cap. 7. Ne populus maeroris taedio contabescat so that it was not only a speciall in ducement to the mortification of those which otherwise had been still secularly dispos'd but a maine cordiall and solace for them also which under the sword of Arrianisme were set apart of old for the Fiery Triall Some Philosophers are of opinion that the Spirit knoweth and understandeth onely by the help and service of the Sences Nihil est in intellectu quod non fuerit prius in sensu which if it bee generally true our eares doubtlesse are as trap-doores to our mentall faculties which as they are shut or open so shut or open to their spirituall operations But Aristotle here was too much a Naturallist and somewhat injurious to the soule in so beslaving it and setting it a begging of the senses as if it had not vertue and wisdome enough of it selfe to exercise her functions without the speciall administration of outward Adjuncts knowing that the Senses apprehend onely the simple Accidents and not the Formes and Essence of things much lesse the secrets in or above Nature which are a journey and taske for our contemplative and intellectuall powers and these also puzled sometimes in their inquisition and well nigh lost in the windings and turnings both of metaphisicall and naturall speculations And therefore doubtlesse in spirituall affaires where the Soule chiefely is imbarqu'd we are or should be more elevated to God by Reason than by Sense when we ascend to him by serious Meditations deepe Penetrations of his Word Tho. Wr. ut supra Majestie Attributes Perfections which chiefely transport those that are truely grave that are mortified indeed when this overtickling of the Sense by the plausibility of sounds this courting and complementing with the Eare by the elegance and raritie of some well-run-voluntary or descant are for Punies in devotion to whom notwithstanding they are as sensuall objects to ascend to God in Spirit to contemplate his sweetnesse blessednesse eternall felicitie though even in those also that are most pure and sanctified to whom the most curious Ayre that ere was set is not halfe so harmonious as one groane of the Spirit doe not alwayes attend those deeper cogitations but now and then intermingle their devotions with this sacred sensualitie which as a pleasant path leadeth to the Fountaine of spirituall joy and endlesse comfort And therefore let the Psalmist bee once more our remembrancer and as a remembrancer an informer too Laudate Dominum in Psalterio Psal 150.5 laudate eum in Cymbalis Iubilationis let our outward praises of the Lord so runne with those within that our Soule may magnifie him and our Spirit rejoyce in him that sav'd us and then no doubt wee may sing cheerefully of his Power and sing aloud of his Mercy so sing and sing aloud that our Psalterie may bare a part with our Cymball our heart with our tongue our sincerity with our profession our actions with our words Saint Augustine paraphrasing on that of the 104. Psalme Sing unto the Lord sing Psalmes unto him makes a criticisme betweene Cantate and Psallite Singing unto God singing Psalmes unto him Verbo Cantat Psallit Opere hee sings to God that barely professes him he Psalmes it that obeys him the one is but Religion voyc'd the other done and 't is this doing in spirituall businesse that sets the crowne on Christianity Profession onely shewes it and oftentimes scarce shewes it truly like an hypocriticall glasse which represents a feature as it would be not as it is as it desires to seeme not as it lookes Againe Psalterium pulsatur manibus D. Aug. ibid. Ore Cantatur Manibus Psallitur he that Sings makes use of the mouth hee that Psalmes it doth exercise the hand so that the mouth it seemes onely expresseth our faith the hand our good workes the one doth but tattle Religion the other communicates it And therefore our Prophet no sooner mentions his Cantate and his Psallite but immediately there followes a Narrate and a Gleriamini First Sing unto the Lord and sing Psalmes unto him and then in the next verse Talke of his wondrous works glory in his holy name So that belike He that onely sings unto God the vocall professor he doth but talke of his wondrous workes but he that Psalmes it the realist in Christianity he glories in his holy Name And to this purpose the Father doubles on the Prophet Psal 67. Sing unto God D. Aug. in Psal 67. sing praises unto his Name Cantat Deo qui vivit Deo Psallit nomini ejus qui operatur in gloriam ejus hee sings unto God that lives unto God and hee sings praises to his Name that doth something for the glory of his Name And happie is that man that so sings and sings praises that both lives and does to the glory of GODS Name And how can Gods Name be better glorified than in his House and how better in his house than by singing of his Power and Mercy his Mercy in so drawing us that wee can live unto him his Power for inabling us to doe something for his Glory And 't is well that Those whom God hath enabled to doe will doe something for Gods Glory for the Glory either of his Name of House A President this way is but Miracle reviv'd and the Thing done doth not so much beget Applause as Astonishment 'T is somewhat above Wonder to see the One without Prophanation or the Other without Sacriledge I meane not and I say I meane not to forestall the preposterous Comments of others which sometimes injuriously picke knots out of Rushes that Sacrilege which fleeces the Revenewes but the Ribbes and Entrailes of a Church defaces Pictures and rifles Monuments tortures an innocent peece of Glasse for the limme of a Saint in it Razes out a Crucifice and sets up a Scutchion Pulls down an Organ and advances an Houre-glasse and so makes an House of Prayer a fit den for Theeves And indeed this malicious dis-robing of the Temple of the Lord is no better than a Spirituall Theft and the Hands that are guilty of it are but the Hands of Achan and for their Reward deserve the hands Gebazi God is the God of Decency And Ornaments either In his House or About it as they are Ornaments are so farre from awaking his Jealousie that they finde his Approbation He that hath consulted with the Iewish Story cannot want instance this way nor illustration The Law of old required the Altar cleane the Priest wash'd the Sacrifices without blemish and this when there was yet not onely a Temple not built but not projected but this once enterpriz'd straightway stones must be choicely hewed from the Mountaines Artificers fetch'd from Tyre Cedars from Libanus Silver from Tharshish Gold from Ophir 1 King 6. 7. 2
seate of finne but the soule and yet the soule new borne by the spirit serves principally the Law of God which is indeed rather a freedome than a service a perfect freedome sayes our Lyturgie and because made perfect by the Spirit the spirit of freedome too Non accepistis spiritum serviiutis sedlibertatis And if Christ have made us free we are free indeed otherwise our freedome is no better than a bondage Rom. 8.15 This made the Singer of Israel warble sweetly Psa 19.7 The Law of the Lord is an undefiled Law converting the soule And the Soule in this manner converted is a kinde of undefiled soule because it so serves the Law of the Lord. Thus He that is joyned to the Lord is one spirit 1 Cor. 6.17 One Spirit How Essentially no how then accidentally one in charity consent of will grace and glory too Cornel. Lap. 1. Cor. 6.17 Quae hominem saciunt quasi Divinum Deum which make a man as t were divine so farre forth God that with God he is as one and the same spirit And therefore a chaste and a holy soule the Fathers often stile Deisponsam the Betrothed of the Lord. Now Serm. 7. sup Cant. Sponsa and Sponsus as S. Bernard notes Maximè indicant internos animi affectus And doubtlesse God doth so intimately affect a religious and a sanctified soule that in his Armes he doth imbrace it even as his Spouse and with the Beloved in the Canticls doth even kisse it with the kisses of his mouth and therefore as at first in the matrimoniall Vnion betweene man and wife Cant. 1.2 Two were made as one flesh so in this mysticall union betweene God and the Soule two are become as one spirit Againe The Commandement of the Lord is pure and giveth light unto the eyes Psal 19.8 Light unto the Eyes what Eyes the eyes I told you of before the eyes of our intellectualls the eyes of our minde which being dimm'd and clouded by the fall of the first man God doth illuminate againe by the beames of the spirit and the Eyes thus opened behold instantly the wonderfull workes of his Law and so Psa 36.10 In lumine tuo videbimus lumen In this light wee shall see light Psa 119.105 the Light of his Word and Commandements which he called A Lanthorne unto our feet and a light unto our pathes and without which we grope in ignorance and error walking in blindnesse and in the shadow of Death the way of the wicked being darknesse saith Salomon and a continuall stumbling Prov. 4.18 19 but the way of the Just as a shining Light which shineth more and more unto the perfect day And therefore S. Peter cals the word of Prophecie which is the Word of God and of his Law A Light which shineth in a darke place untill the Dawne and the Day-starre arise in our hearts 2 Pet. 1.19 Our hearts which were but the Chambers of darknesse the couch and resting place of our blinded minde God who hath commanded light to shine out of darknesse hath shin'd into 2 Cor. 4.6 shin'd into the darker corners of them To give the light of the knowledge of the Glory of God in the face of Iesus Christ who is the spirituall day-star that day-spring from on High Luk. 1.79 which through the tender mercies of God hath thus visited us giving light to them that sit in darknesse and guiding their feet in the way of everlasting peace Hereupon the Kingly Prophet ravish'd it seemes with the joy of the inward man tells us That the statutes of the Lord are right and rejoyce the heart Psal 19. V. 8. The heart which was before meerely sensuall a rude lumpe of flesh a cage of uncleane birds a bundle of sinfull and impure thoughts they new brush and sweepe and so garnish with spirituall gifts and graces that insteed of drooping they cheere and elevate it making that which was before the ground of Terror the meanes of rejoycing more desiring it now than gold than fine gold sweeter than the hony or the hony combe that to the mind regenerate the Law of God is not a service barely but a delight His delight is in the Law of God and in that Law doth he exercise himselfe day and night Psal 1.2 And indeed wherein should he be exercised what object more proper or more blessed what should the Spirit minde but the things of the Spirit what the Righteous aime at but his center and eternall resting point God hath created man for his own Glory and as Man is the end of the world so is God the end of man and his Glory of both And therefore he is call'd The Temple of the Living God and his minde the Sanctum Sunctorum in that Temple in which God is said not onely to dwell Serm. 27. Sup. Cant. but to walke 1 Cor. 6.16 O quanta illi Animae latitudo quanta meritorum praerogativa quae divinam in se praesentiam digna invenitur suscipere sufficiens capere saith S. Bernard That Soule is of a boundlesse circuit and goodnesse that can comprehend the incomprehensible God Cannot the greater World containe him and is he involv'd in the lesse Is the Minde a Temple for him to dwell in that dwelleth not in Temples made with hands Is there in Man a Tabernacle for his service at whose seete both Men and Angels fall downe and worship This then should mount him above the world and all the base Lees and dregs thereof disrobe him of his earthly garment make him put on the New man in Righteousnesse and Holines shake off the very dust from his feete those dusty corruptions which sticke so fast on his feet of frailty lifting himselfe above himselfe and retiring from all outward things into the Soule the soule unto the minde and the mind unto God may seeke his conversation in Heaven onely minding nothing but Heaven and Heavenly things every true sanctified soule being not only Heavenly saith S. Bernard but Heaven it selfe Sâ—rm 27. sup Cant. and sitting in the body tanquam Deus in suo mundo where his understanding shines as the Sunne his vertues as the Starres and his Faith as the Moone which he calls Psal 89.36 The faithfull witnes in Heaven And so Man being a kinde of Heaven to himselfe and having a God within him ruling and commanding it should alwayes have his Contemplation wing'd his thoughts towring upwards to the God of Gods in the Heaven of Heavens where there is joy unspeakeable for evermore And now you have heard what the Front of the Text meaneth by the word Mind what her office and properties and how they looke to the Law of God In the next ranke I am to sew you how the Flesh comes up with all her Forces and how that joynes with the Law of Sinne. PARS II. With the Flesh I serve the Law of Sinne. SOme Expositors leaving the Geneva Rode
shall be opened And lee a Vision saith the Text such a Vision as had alwayes God in it or his Angell A whirle-wind and a fire Ezeck 1.4 To shew belike that the true Prophet of the Lord must have Light with him aswell as Noyse Vnderstanding as Reproofe And thus addressed he is now sent to the house of Israel That house of stubbornnesse and rebellion where he must set his fore-head against theirs bid them reade in it the Prophet of the true God tell them that the gods which they blindly worship are no gods but their owne fancies the Prophets they dote on no prophets but their own Lyes And for their better unmasking and discovery hee doth first blazon them by their attribute Foolish then by their properties and they are two 1. Headstrong lead by their owne spirit 2. Ignorant see nothing for these he sayes there is an Woe denounced not meerely from himselfe but the very mouth of God Sic dicit Dominus Deus Thus saith the Lord God Here is all the businesse of our Prophet to the Israelite and mine to this reverend and learned Throng which by reason of some late distraction through my secular imployments I shall be enforc'd to present you in a broken discourse peec'd up from the remainders of my former more elaborate endeavours presuming that where there is so much Piety and Worth there is not onely an attentive patience but some charity A weake man wants all I beg them And now Woe to the Foolish prophets that follow their owne spirit and have seene nothing Which words are literall to the Hebrew text to the Greeke not so where we finde no mention at all of the Foolish prophet nor the Spirit which he followes onely the Vaticination of the heart and the Blindnesse which attends that Vae his qui prophetant de corde suo omninò non vident so S. Ierom reades it from the Septuagint Woe unto them which prophecy from their heart and see not at all It seemes the Father there understands the heart for the spirit and the wild conjectures of that he rivals with the folly of those which too much indulge the other the Blindnesse is alike in both so that the sence runnes the same way though the words doe not the Prophet after his owne heart being as Foolish as the other after his owne spirit and the non vident of the same latitude in both except the Omninò make the difference and so we divide between a Prophet that sees nothing and one that sees not at all And now the words being thus at peace for the matter of the Text Loe what warre in the manner of it Not seeing and yet a Prophet Following a Spirit and yet Foolish A Prophet and a Spirit at one and yet an Woe denonunc'd How can this be This word Propheta is no more than videns no lesse neither S. Bernard tells me and I am sure Prophets of old were call'd seers How comes then the Blind here to have his eyes unscal'd and the Non videns in the Text to be a Prophet Besides All wisedome and knowledge is from the Spirit saith Saint Paul How is it then that our Prophet is subject to Malediction and he that followes his Spirit to be thus entitled to Ignorance and Folly Saint Ierome labours the answer but not home Non quempiam meveat quod Prophetae appellantur Let it not trouble any that they are called Prophets for 't is the custome of the Scriptures Vnumquemque vaticinationis suae sermonis Prophetam nuncupare Every vision or Divination though delusive is a kinde of Prophecy and he that hath either a Prophet doubtlesse But a Prophet by way of restriction with his reproachfull Epithites of Falsus or Vanus or Insipiens They are all three in this Chapter though not in the Text in the Chapter within foure verses of the Text at the sixth verse we finde a lying Divination there is the falsus Propheta at the seventh a vaine Vision there is the vanus too And if we weigh the dependances of words with matter we shall bring this Vanus and Falsus within the verge of the Text too and so make the foolish Prophet the vaine and the Lying all one For whatsoever is false must be vaine and what is vaine is Foolish too Novit Deus homines vanos God knoweth vaine man Job 11.11 Vanus there is in the roote Naboüb which is as much as Concavum or Vacuum any thing that is hollow or empty a word which the Rabbines usually bestow on fooles who have nothing in them solid and compact and therefore in Scripture resembled not onely to an empty but to a broken vessell In the like manner the French as their Bolducus tells mee hath the word Folls quasi Follis Bolducus in Iob c. 2. metaphorically borrowed from a paire of Bellowes which as they take in Ayre so they give it and when they are full are nothing else Hence is that word of contumely and disgrace mention'd by the Evangelist Racha or more properly Richa from the Hebrew Rick Evacuare or offandere so that it seemes Folly is nothing else but a leaking or pouring out or spilling on the ground as Expositors glosse that place Mat. 5.22 And indeed meere simplicitie is but the poverty or emptinesse of the mind and therefore to bee empty and poore and foolish sounds one Omnis stultus eget saith Saint Augustine omnis qui eget stultus est every foole wants and every one that wants is a foole The Father doubling on the words doth at last distinguish them Egestas est verbum non habendi and Stultitia verbum sterilitatis habet egestatem aliquis habet non habere habet stultitiam habet nunquam habere Folly and poverty are names of barrennesse and want the one may have some expectation or at least hope of supply the other never Folly is not capable of alteration poverity is Folly will be folly though you bray it in a Morter 't is not onely feebts or shallow but perverse and thou shalt sooner beare it into Atomes than breake it of that course in which it is a driving 't will be alwayes following her owne Spirit the worst of Spirits Spiritum Eratoris where once captivated it can see nothing neither indeed desires to see And therefore the Father tells us that 't is not Quaevis but Vitiosa ignorantia such an ignorance as is not onely darke or pur-blind but refractory impatient as well of direction as restraint head-strong will not endure the curbe nor the snaffle but the Reynes loose on the necke gallops where it list not where it should carried meerely by the precipitation of the will without any guide or convoy of reason or understanding A Ship without Sterne or Rudder unman'd unballac'd without Pole or Compasse the scorne of every blast and billow Hence it is that the Holy Ghost puts the foole on those that are the Lackeys and Slaves of their owne
strongly the Applause of the multitude If I would juggle a little with Divinitie turne Impostor in my calling make Errors in judgement scruples in conscience call Fury zeale and Faction purity leave all wayes of learning to follow mine owne Spirit Ravish Scriptures to force out doctrines for mine owne ends empty my Rancor by turning them to uses give off my Charity to devoure widowes houses leave the Field of my spirituall adversary to leade women captive and their lusts call wilfull Sectaries holy professors Open Conventicles Sabbath-Repetitions Braine-sicke Mechannickes the Generations of the just Presbyteriall Ornaments the Dresses of the whore the Rochet and the Ephod Raggs of Antichrist In a word would I leave the commendable Rites of an established Church for the new-fangled fancies of mine owne braine turne Rebell to that Discipline which I haue suck'd from the Breasts of uncorrupt Antiquitie and grow Separatist abroad Damne all practices of Orthodoxe predecessors by a new forme of Sacramentall vowes pull downe Ceremonies and build up Anarchy Leave an old Church in this Land to plant a new one in another and all this under the pretence of an immediate calling when it is nothing but the heart-burning and proud discontent of mine owne Foolish Spirit Sublimi feriari sidera vertice Earth is too vile to containe mee then my zeale knockes at the starres and though my personall imperfections weigh mee downe and the knowledge of my thousand thousand weaknesses clogg and depresse mee even to the gates of hell yet the Magnificats of the People shall keepe mee on my wings and as their voice shal elevate or mount me so I must Soare be my rebellions to God or his Church never so intolerable And this proceeds at first from a popular facility in some who receiving entertaining whatsoever is propos'd but in a colour of Truth for Orthodoxe and Authentique not sifting the kernell and depth of things but pre-occupated by a hasty beliefe of particular men and their opinions subscribing wholly to their bare asseveration or negation without more adoe by a loose and idle lightnesse and precipitation of their judgement feed themselves with Lies versat nos et praecipitat traditus per manus error et malumus credere quà m judicare Error if it bee once Traditionary doth strangely waft transport the hearts of the Simple which are more prone rashly to consent then judge which is a maine Symptome of Spirits emasculate and sicke indiscreetly and womanishly zealous that are carried along with Beliefes meerely not out of choice and Judgement but a partiall Opinion of him they fancy The times are growne so perverse and peevish and is there no cure O God for this stubborn Phrenzie That as I will forsooth so I am opinion'd as I am opinion'd so I please to understand and as I please to understand so I must bee edified and as I am edified so is my zeale inflam'd when he that understands any thing knowes that this way is both preposterous and false For my will should follow my understanding my understanding assist my Judgement my judgement guide my opinion and my opinion thus guided direct my zeale and then I cannot but looke on men compleatly harnessed full of Sappe and vigot and not carried about with Shells and Rattles things turbulent and empty made only for the torture of the eare and the perplexity of ingenuous congregations But oh the Phanaticke wilfullnesse of some who though they meete with a Prophet of the Lord indeed one richly clad with the prime endowments both of grace and nature the perfections and Rarities of both men insomuch that their owne consciences if not perversly erroninious must needs tell them that this man hath his vocatus sicut Aaron yet their Fancy shall sit above their Iudgement and as they please to humour another or hee them so he onely shall edifie the other not though all this while hee be no better then the Prophet in the text heere A foole that followes his owne Spirit Charron lib. 1. cap. 43. and hath seene nothing That learned Scepticke in his voluminous discourse of Wisedome and the nature of in speaking of the vanity of men and of their Spirits doth Analize the whole world into three sorts of People and so proportions them three conditions or degrees of spirits In the first and lowest are the weake and plaine Spirits of the world of slender and course capacity borne only to obey serve and be lead who in effect are but simply men These as the bottome lees and sinke of mankind he resembles to the earth which doth nothing but suffer and receive that which is powr'd down from above In the second loft or story are such as are of an indifferent and middle judgement making profession of sufficiency knowledge dexterity but doe not fully understand and judge as they should resting themselves upon that which is commonly held without farther enquiry of the truth and source of things And these he resembles to the middle Region of the Ayre where are form'd all the Meteors thunderings and alterations which after fall upon the Earth In the third and highest Stage are men endued with a quicke and a cleere Spirit of a firme and solid judgement which doe not settle themselves in Opinions popular but examining all things that are propos'd naturally sound the causes motives of them even to the roote These hee resembles to the Firmament it selfe where all is cleere pure and peaceable The Morall or application I make up thus The spirits of the multitude are in themselves earthy and dreggish and all their infusions and distillations of knowledge they receive from your middle region'd men where all the thundring and the noise is all those hot meteors and exhalations in the braine which so embroile the church these are the maine Botifewes and Incendiaries in religion the common blow coales in ecclesiasticke tumults carrying the people after them in a distemper'd zeale as that wilde Syrian in Florus did fourtythousand with a nutshell of Sulpher betweene his teeth Flammam inter verba sundebat Flor. lib. 3. cap. 19. when on the other side the man of judgement and solidity hath his spirit calme and temperate sits downe to the rites and injunctions of his church knowing that many eyes see more then one and a learned Synode to bee lesse erronious then the Fancies of a private spirit To this purpose Saint Augustine paraphrasing on that of the Psalmist Depluet super improbos laqueos God shall raine snares upon the wicked Psal 11.6 plaies on the word depluet and to make the Allegorie and his Fancy kisse call's generally all Prophets nubes clouds but more particularly the Pseudo-prophet the brother of the foolish here in the Text who are ordained by God saith the Father ut de his laqueos super improbes depluet so that it is the property of false prophets you heare to bee as clouds by which there are snares rain'd snares on the
or degrees of perfection in them in some of them not all Oculus corporis est anima animae mens the soule is the eye of the body and the minde is the eye of the soule and as the eye is the beautie of the face the bright Starre of that Orbe it moves in so is this the beautie and bright Starre of the soule and therefore that is called Mens quod emineat in Anima Minde because it shines in the soule as a light in the spheare it rolls in Hence some would derive the Etimology of Mens from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Aug. ut supra cap. 11. which signifies the Moone not so much for varietie of change as brightnesse or else Mens a mensurando from a dexteritie it hath in measuring or contriving Now Dijudicare mensurare estactus intellectus Parte 1. q. 79. Art 9. ad 4. sayes Thomas to judge and to measure is an art of the understanding and the understanding is the very forme and selfe-being of the soule or rather the soule of the soule as the apple of our eye is the very Eye of our eye so that the minde is the beame and splendor of the soule as the soule is of the body so neere Divinity and so much resembling it that the Romanes of old ador'd the Minde as a Goddesse and by Marcus Aemilius Scaurns there was a Temple dedicated Deae menti ut bonam haberent mentem as S. Augustine observes in his 4. Booke De civitate Dei 21. chapter Well then that we may now looke backe unto the Text we take not here the word Mens physically for reason and understanding as they are in Meris naturalibus but Theologically for the spirituall and regenerate part of man And so taken it stands at some distance with the word Anima though not with the word Spiritus For though every Soule be a kinde of Spirit yet every Spirit is not a Soule nor every Soule a Minde at least a Minde regenerate but Minde and Spirit for the most part kisse in Scripture Saint Paul in the latter end of this chapter calling that Mens which in the very beginning of the next he names Spiritus so that Minde and Spirit in a sacred sympathy goe hand in hand but soule and spirit doe sometimes justle My Soule doth magnifie the Lord and my spirit hath rejoced in God my Saviour Luk. 1.46 Here the blessed Virgin makes a difference betweene her * Non in hoc gemmo vocabule gemina substantia intelligitur sed cum ad distinctionem ponitur gemina vis ejusdem substantiae una superior per spiritum altera inserior per animam designatur in hac utique divisione anima quod animale est in imo remanet spiritus autem quod spiritale est ad summum evolat ab infimis dividitur ut ad summa sublimetur ab anima seinditur ut domino uniatur De Spiritu Anima cap. 34. soule and her spirit and why why It is called soule in respect of vivification spirit of contemplation Soule as it is a leiger and sojourner with the body quickning and informing that Spirit as it is mounted and imbarqu'd for Heaven and rapt with the beatitude of that caelestiall Host the soule doth onely magnifie God as a God the spirit rejoyceth in that God as a Saviour In a word the soule in man as it is a soule is like Fire raked up in embers the spirit like that fire extenuated and blowne into a flame the one glowing in our ashy part the other sparkling in our intellectuall And this distinction the great Doctour himselfe useth to his Thessalonians where after some benediction at length he prayeth that their whole spirit and soule and body may be preserved blamelesse to the comming of our Lord Iesus Christ 1 Thes 5.23 Marke hee begins with the spirit O culatissima hominis parte the Eagle part of man which eyes things divine that like another Mary alwayes sits at the feet of Iesus then comes the soule Stella in cap. 1. Lucae Quae naturales exercet ratiocinales this like another Martha is cumbred with much serving busied about Reason and the naturall faculties but the unum necessarium it hath not chosen yet And lastly the Body that villa Marthae the Village where our Martha dwells those earthly affections of ours which so taste of the body and earth that if they be not restrain'd make man as it were all body that is all carnall for which cause we finde some men call'd spirituall some animall and some carnall 1 Cor. 2.3 Thus the spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Pilot or Governour squaring and fashioning new motions in the regenerate and subjecting their will to the will of God The soule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under whose Lee come the sensitive faculties Reason Iudgement not yet wash'd and purified by the spirit the body Organum illorum the engine and Instrument of both which they imploy in their diversities of actions and operations These three are the integrall parts of a man regenerate when of the earthly man there are only two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aret. in Ep. 1. Thess cap. 5. v. 23. soule and body no spirit he it is foolishnesse unto him Hence proceedes that double man so frequently mentioned in the Scriptures the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animall or carnall and lives yet in the state of Nature the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentall or spirituall and in the state of Grace shewing his profession by his Faith and his Faith by his Workes Now as with man there is a double man spirituall and secular so with the spirituall man there is a double man too inward and outward the one in the Text here call'd Minde the other Flesh that serving the Law of God and this the Law of sinne And here by the Law of God wee understand not that onely on Mount Sinai first promulgated by Moses and after him taught by the Prophets but that also on Mount Sion by Christ and his Apostles to wit The eternall will of God declared in the Doctrine of the Gospell which is no lesse a Law than the other and this Law every regenerate man doth serve serve though not fulfill serve with the minde a willing minde crying out with the Prophet My heart is ready Psal 42.1 my heart is ready so ready that it panteth and gaspeth for the water-brooke the Commandements of God which are as deepe waters But on the other side the Flesh playes the Craven and as if it had received some deadly wound makes him complaine with the same Prophet Thine Arrowes sticke fast in me there is no health in my flesh nor any rest in my bones by reason of my sinne Psal 38.3 You heare then how sinne still lyes at the doores of the Flesh though the Flesh be not properly the