An exact collection of the works of Doctor Jackson ... such as were not published before : Christ exercising his everlasting priesthood ... or, a treatise of that knowledge of Christ which consists in the true estimate or experimental valuation of his death, resurrection, and exercise of his everlasting sacerdotal function ... : this estimate cannot rightly be made without a right understanding of the primeval state of Adam ...

SECT. V.

Of the Great Duty of Mortification: And of the Vse of Free-Will for performing it.

CHAP. XXVIII.

Of the General Contents which concern the Duty of Mor∣tification: And which be the Special Works of the Flesh we are to Mortifie.

ROM. Chap. 8. Vers. 11.

But if the Spirit of him that raised up Jesus from the dead, dwell in you: he that raised up Christ from the dead, shall also quicken your mortal bodies, by his spirit that dwelleth in you.

Vers. 12. Therefore Brethren, we are Debters; not to the Flesh, to live af∣ter the Flesh.

Vers. 13. For if ye Live after the Flesh, ye shall dye: but if ye through the spirit do Mortifie the deeds of the body, ye shall live.

1.* 1.1 THis Portion of Scripture is more fit to ground the Con∣nexion of what goeth before or cometh after it, from the beginning of this 8^th Chapter unto the end, then to receive any Bounds or Limitation which it is capable of, from any Reference to other Passages, either for the plain and full Grammatical, or for the Moral and Theological Sense. The Grammatical Construction of the 12^th verse (though for so much as some of our Modern Translations sug∣gest unto us, it afford but One Proposition, and that a Negative, [We are debters not to the flesh:] yet) according to the Original Character or full Construction, it contains Two Emphatical Propositions, the One Affirmative, the Other Negative. The Affirmative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Debters we are; and Debters for a greater Sum, then all Mankinds either Real or Personal Estates in this world are able to discharge. The Negative, Debters we are in no wise

either in whole or part unto the Flesh, unto which we owe nothing besides Re∣venge or Mortification of It, that is, by delivering it up Captive to the Spi∣rit, unto whom we owe more then our temporal Estate here on Earth, our very Souls. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or full Declaration of both Propositions follows, vers. 13. For if ye live after the flesh, ye shall die: this is the unsupportable debt which the flesh hath brought and seeks to bring upon us: But if ye through the Spirit do mortifie the deeds of the body, ye shall Live for ever. This is a greater Boon then we can deserve; as much as we can desire; more then we can make any part of requital for it.

2. For stating Cases of Conscience (not for dealing betwixt man and man, but) but betwixt the Judge of Quick and Dead, and our own Souls, I know no portion of Scripture whether in the Old or New Testament of better or more frequent Use then This 13^th verse. Let such as are so minded maintain Tenents already set on Foot, or multiply Questions to the worlds End about the Certainty of their Personal Estate in Grace, or Final Salvation, or bestow their Marks and Tokens whether of Absolute Election or Repro∣bation as they please: yet unto honest hearted Christians, or such as desire so to be, there can be no Sign or token of Salvation either Firmer in its self, or more Certain to them, then the right Computation of their constant Pro∣gresse in the Mortifying of the Flesh by the Spirit.

The First Question or Examination of our Progresse in this Duty, is to know; [What be the deeds of the Flesh or Body, which we are to Mortifie; And, How far we are to mortifie them?]

The Second; [How the flesh is Mortified by us; How by the Spirit?]

The Third, which happily will intermingle it self here and there with the first and second Quaeries, is, [The Limitation of these Two Propositions: If ye live after the flesh, ye shall die: But if ye through the spirit do Mortifie the deeds of the body, ye shall live.]

3. Touching the First Point, [What be the deeds of the Flesh or Body, which we are to Mortifie:] They are set down by our Apostle, Gal. 5. 19, 20, 21. Now the works of the Flesh are manifest, which are these, Adultery, Forni∣cation, Vncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred Variance, Emu∣lations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revel∣lings, and such like.* 1.2 It shall suffice by the way to note in a word that the Flesh or Body is sometimes taken for the Fleshly Nature or Bodily Substance it self: Sometimes for the Corruption of the Flesh or of Nature corrupted. And in this Later Sense it is to be taken in This Place.

4. That we may the better understand this Duty of Mortification by Sounding the Bottom of it, we are in the first place to take it into serious Consideration. That the words by which our Apostle here expresseth the Works or Deeds of the Flesh, are not to be measured according to that Carnal Conceit or Grosse Sense, which the Flesh it self alwayes partial for it self, is ready to suggest; but according to the Scale of the Sanctuary. When He saith, Adultery, Fornication, &c. are the works of the Flesh, we must not understand Only those Acts of Adultery or Fornication, which come under the Cognizance or Censure of Courts, Civil, or Ecclesiastick; not the Fruits or Blossomes; But The very First Seeds of these Sins; all Inclinations of the Flesh or Secret desires of the heart, of this Kind. This Art or Method of measuring these words, or the sins comprehended under them, our Saviour hath taught us, Mat. 5. 27, 28. Ye have heard that it was said by them of old time, thou shalt not Commit Adultery: But I say unto you, that whosoever looketh on a Woman to Lust after her, hath committed Adultery with her already in his

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Heart. When he reckons Lasciviiousness amongst the works of the Flesh, we must not restrain this word to Actual Lasciviousness, or Lascivousnesse in at∣tempt: We are to extend it to every Degree of this sin in Word or Thought; to every Motion of the Tongue, of our Heart, or Senses, by which either the Ears or Senses of others, or our own Souls or Consciences may be pol∣luted. When he saith, Idolatry is a work of the Flesh, we must not take Idolatry only for the Visible or External Act of Adoration profered either to Creatures or their Images: It comprehends All inordinate Affection of the heart to any Creature. For to love Money more then God, then our Neighbours, or more then Equity or just dealing, is a Branch of the Idolatry here mentioned by our Apostle. For so he interprets himself, Eph. 5. 5. For this ye know, that no whoremonger, nor unclean person, nor Covetous man who is an Idolater, hath any inheritance in the Kingdom of Christ and of God. Again, when he reckons Murther amongst the Works of the Flesh, We must not mea∣sure This Monster only by such Pictures of it, as are drawn in Bloud: For even Hatred, Wrath, Strife, and Sedition, are true Lineaments or live Limbs of this Gyant. Ye have heard (saith our Saviour) it was said by them of Old Time, thou shalt not kill, and whosoever shall kill, shall be in danger of the Judgment: But I say unto you, That whosever is angry with his Brother without a cause, shall be in danger of the Judgment: And whosoever shall say to his Brother Racha, shall be in danger of the Councel: But whosoever shall say, Thou Fool, shall be in danger of Hell fire. Mat. 5. 21, 22. Lastly we are not to take the works of the Flesh (albeit we take them in the grossest sense) for those Acts, Habits, or Accustomances only, which are seated in the Flesh or Bodily part of man, but for those Acts or Inclinations which are accomplished in the Operati∣ons or Exercises of the Reasonable Soul. For if we mark the Apostles Words; not Witchcraft and Idolatry only, which are usually accomplished in some External or Bodily Act, but even Heresie it self is expresly mentioned amongst the works of the Flesh: and yet is Heresie the proper Off-spring of the supreme Faculty of the Humane Soul, that is, of the Intellective Faculty or Understanding. The most dangerous Hereticks have been alwayes men of great understanding, and for wit, acute and subtile. Nor are we to re∣strain this word Heresie to profest Opinions, or Errors expressedly maintain∣ed or subscribed unto. We are to extend the Apostles meaning unto the First Seeds or Roots of this sin, as to Emulation, to Affectation of applause, to Secret pride of heart, or hearty desire of Vain Glory or Excelling others. These are the General Seeds of the most Grosse Sins here mentioned. And therefore our Apostle in the Conclusion of this 5^th Chapter to the Galatians, strikes at the very Root: Let us not be desirous of vain glory, provoking one another, envying one another. If we harbour these or the like desires, though secret∣ly in our breasts, they will, as Opportunity serves, betray us to the Grossest Sins here mentioned, as to Murther, to Heresie, or the like. Now not of these grossest sins only, as Murther, Adultery, Heresie, or Idolatry; but of their First Seeds or Roots, our Apostle fore-warnes these Galatians, as he had done in times past, that they which do such things shall not inherit the King∣dom of God, Gal. 5. 21. And who then shall Inherit this Kingdom? For who is he that is not subject to some one or other of these Mis-demeanours or per∣verse Inclinations? who is he that doth not either consent to unlawful Lust, or entertain desires of Applause or of Excelling others, or doth not often either Envy or Emulate his Equals, or Betters? True it is, that no man can say, His Heart is Clean in respect of these Acts, or inclinations unto them. Shall no man therefore (seeing no man is altogether Free from these) Enter

into the Kingdom of Heaven? God forbid. It is one thing to Do such things according to the ordinary Use and construction of this Phrase in our vulgar Language; another thing to be a Doer of Them, or to make these Mis∣doings the chiefest of our Doings, which is the meaning of the Holy Ghost in this and like Sayings. So when it is said, He that doth sin is the Servant of sin: the meaning is, He that is a Doer of that which is sinful, is the servant of sin: But so is not every one that sinneth, for there is no man which sinneth not. It is well observed by Maldonate the Jesuite, that this word, to Do in the Hebrew Dialect, includes not the present Act or Operation only, but the Habit or Custome of Doing. There is no man which sometimes Doth not some of the works here mentioned by our Apostle. And yet there is No Man which hath Mortified the Flesh, or seriously intends this work of Mortifi∣cation, that Habitually or customarily Doth Any of The Works by him mention∣ed. But this Point will come more fitly to be handled in discussing the Second Branch or Member of the First of our Three General Enquiries, propounded in the fore part of This Chapter, which was, [Concerning the Extent of this Pre∣cept or Duty; or how farr we are to Mortifie the Deeds of the Body that we may Live.]

CHAP. XXIX.

How farre the Duty of Mortification is Universal; How farre Indefinite.

1.* 1.3 THe Question concerning the Extent of this Duty, is Twofold. First, it is to be considered in Respect of the Persons whom this Duty of Mortification concerns, Secondly, in respect of the Duty it self, or matter injoyned. Many Propositions there be, which are Vniversal in re∣spect of the Persons, and but Indefinite in respect of the Thing it Self or mat∣ter proposed. As contrariwise, other Propositions or Precepts there be, which are of Vniversal Extent in respect of the matter proposed or Duty in∣joyned, and but Indefinite in respect of the Persons whom they concern. In respect of the Matter proposed or Duty injoyned in this Place, this Proposition is not Vniversal. No man is tied under the strict Penalty of damnation to an Vniversal or Total Mortification of the Flesh. Unto a Mortification of all the Deeds of the Flesh Every man is bound; But not to a Total Mortification of eve∣ry Work of the Flesh in respect of All the Degrees of it; for so, no Flesh should be saved. But of the Limitation of this Proposition in respect of the Duty it self, we shall have better occasion to speak hereafter. In respect of the Persons which are to perform this Duty; The Precept is Vniversally and ab∣solutely true of ALL that are indued with Reason, and are capable of instru∣ction. ALL are bound to MORTIFIE the Deeds of the Flesh without Exception of any mans Person. Kings are as strictly bound under pain of Damnation to perform This Duty, as the Subjects are; and subjects as strictly bound un∣der the same penalty, as Magistrates are: For God is no accepter of Persons, And Gods Will which is the Rule of Faith, will not warrant any man of what degree soever, to presume upon any Exemption from the Duty it self; no not to hope for a Dispensation.

2. 'Tis a Question well moved by some Schoolmen, Ad quid teneatur homo

cum primùm venerit ad usum rationis? What is the first Duty or Consideration whereunto Every one is tied after he once come to the use of reason? Their An∣swer for the most part is not so pertinent or satisfactory,* 1.4 as the Question is useful.* 1.5 And no place of Scripture affords a fitter Answer to the Question proposed, then these words of S. Paul do. For seeing (as He saith) the works of the Flesh are manifest, and (as we may adde) in a manner Evident to Every mans Sense: Every one when he first comes to the use of Reason, may with more Facility or lesse Observation apprehend the truth and neces∣sity of This Duty, then he can do many other Precepts of life which in their rank and order are necessary likewise unto Salvation. No point of Belief is more Evident or sensible to the natural man, then the Corruption or imper∣fection of his nature. Some meer naturalists (such I mean as knew no other Article of Christian Faith) have delivered their minds in a manner Orthodoxally concerning this point, to wit, About The General Deficiency or imperfection of Nature in Man. No Christian man which sees thus much, but sees withall the Enemies against whom he is to fight; and may from Expe∣riments in himself answerable to this Rule of our Apostle, perceive a Necessi∣ty laid upon him, either of killing them, or of being killed by them. Besides the apprehension of this Necessity (which ordinarily inspires Cowards with Va∣lour) Every Christian stands ingaged by SOLEMN Vow made in Baptism, to undertake this Fight. For the First Branch of THAT TRIPLE Vow, is To for∣sake the Devil & all his Works, the Pomps and Vanities of this wicked World, and all the sinful Lusts of the Flesh. The duty of Mortification here injoyned con∣sists in the Performance of this Part of our Vow. And seeing this is the first Service unto which we are ingaged by that Solemn Vow; the Answer to the Question proposed by the School-Men must be this: The First Duty where∣unto every man is tied when he comes to the use of Reason, is, the Consideration of this Duty, and the undertaking of Christs Battel against the Devil, the World, and the Flesh. The First March or progresse, or rather the first Prepara∣tion to this Battel, is, the serious Apprehension of the Necessity of Morti∣fication.

3. Howbeit even This Preparation is, though not directly or in express Terms, yet by necessary Consequence or in Effect, denied by the Romish Church, and by some others who have professed themselves Members of the present English Church. For, All they in Effect deny or gainsay the Necessity or Universality of this Duty, who teach, that Original Sin is utterly taken away, or that our Regeneration is instantly and fully wrought by the Sacra∣ment of Baptism. That Children rightly Baptized are truly regenerated by the Spirit of God, we deny not. And in Case being so Baptized they die before they come to the use of Reason or apprehension of This Duty here in∣joyned, yet ought we not to doubt of their Salvation, because they have been Baptized, and by Baptism made partakers of Regeneration in such a Measure as is requisite and sufficient to their Salvation whilest they are In∣fants. But that Original sin, the Lusts of the Flesh, or the Old Man should be utterly extinguished or killed in them before their Death, we must deny; Otherwise we shall Contradict our Apostle in this place, and overthrow the Foundation or Ground whereupon this Precept, or the Necessity of this Duty, is built. Now the Ground or Foundation of this Duty is this: That All men unto whom this Precept is directed (and directed it is to ALL that are Capable of his meaning) have sundry deeds of the Flesh, sundry Re∣liques of the Old Man in them. And if either Original sin, the Reliques of the Old Man, or Lusts of the flesh, be to be Mortified in All, when they first

come to the use of Reason: they could not be utterly abolished or dead be∣fore. For to kill or Mortifie that which is already dead or without all sense or motion, is impossible.

4.* 1.6 If Original sin, or the Old Man with his members be utterly extingui∣shed in young Infants by Baptism; I demand, how possibly they could revive in the same Parties after they have put off Infancy or Child-hood, or as soon as they come to the use of Reason. For these being killed or extinguished before, they cannot revive themselves. Or if children by Baptism were restored unto that State of Innocency which our Parents once had: this In∣nocency could not be lost without some Actual Transgression, like unto that transgression, by which our First Parents lost their Innocency or Justice Original. Actually to transgresse after the similitude of Adam, Infants, whilest Infants, cannot. For such Transgression consists in a sinister choice of the Will; or in the ill use of Reason. And all ill Use of the Will or under∣standing, presupposeth an Use of Reason, which cannot be in Infants. Again, there is no Necessity, that all Children should actually transgresse when they first come to the use of Reason, if before that time they had been Freed from all Original Corruption or Reliques of the Old Man by Baptism. For to lay a Necessity of sinning actually, upon any that had been Freed from all Original sin, or restored to the state of Innocency which Adam had, were to make God the Author of such Actual Sin. Adam himself did not actually sin upon any Necessity, but Voluntarily and Freely. If the First Sin had not been an Actual sin; or if that Actual sin had been committed upon Ne∣cessity: not Adam, but God had been the Author of it. Certain then it is, that This Duty of Mortification is necessary in respect of ALL, without any respect of Persons.* 1.7 Every one at their first Arrival unto the Use of Reason or at their Passage out of Infancy into Youth, are under This Yoke, which is no Evangelical Counsel, but a Peremptory Precept. And if This Duty neces∣sarily concern ALL at that time: ALL must of necessity have Original sin or some Reliques of the Old man in them, yea such strong Reliques as will impell them to some Actual Sin or other, or to some transgression of some of Gods Commandments, when they come unto the Use of Reason; Other∣wise This Duty or precept could not Vniversally concern ALL without Ex∣ception. For by the Contrary Doctrine, some at least, when they first come to the Use of Reason, should have no Deeds of the Flesh, which they were bound to Mortifie. Most of the Romans unto whom our Apostle here writes, had been Baptized after they had come to years of discretion. And Baptism without all question had been as Effectual in them, as it hath been in any other since: yet our Apostle supposeth some Deeds of the Flesh to be in ALL of them, (Even in such as had lateliest been washed in the Laver of Regeneration) which were to be Mortified in them. So that Baptism is ra∣ther a Sacramental Consecration of us to undertake this Flight with the works of our Flesh, or corruption of our nature, then an utter Extinction or absolute drown∣ing of these Enemies.

5. Another necessary Corollary or Consequence of this Doctrine there is, not usually observed by Modern Controversors; and it is This: [That the same measure of Regeneration which sufficeth Children or Infants dying before they come to the use of Reason, will not suffice such as attain to the use of Reason, or years of discretion.] For if it did or could, they might be saved as Infants are, without performance of this Duty of Mortification. One of these Two must necessarily be granted, as Either, that Children or Infants are not so thorowly sanctified or regenerated as is necessary to Salvation, before the

hour of their death, (which no man to my remembrance hath taught:) Or else, he that affirms them to be truly regenerated or sanctified in their Infan∣cy, must yield to us in This; That such Children or Infants as have been formerly regenerated in a measure sufficient to their Salvation, out-grow this measure of Regeneration or Sanctification after they come to the use of Reason or years of discretion, as they do their apparel or clothes which were fit for them whilest they were Infants. And no question but the Old Man, after we come to the use of Reason, grows stronger and stronger in all of us, untill we abate his strength, and Mortifie his members by the Spirit. Wherefore, Leaving Children or infants unto the Spirit of God alone who doth Rege∣nerate them by Baptism, and preserve them in the State of Grace, without our Ministery of Preaching; This Precept is a Precept of Working Faith: The Duty here injoyned is a Duty Necessary unto All that are of years fit to be in∣structed, or of Capacity to understand the Scripture or Rule of Faith ex∣pounded to them. Let us then take his words into a Second Consideration. If ye live after the flesh,* 1.8 ye shall die. He saith not; If ye have lived after the flesh, ye shall die: for this had been rather a certain Prognostick of death, then any medicinal Advice or Prescript unto his Patients. One man there was (and no more) who was First Good and afterwards Bad: this was the First Adam, Another there is (and no more) who was Never Bad, alwayes Good: this is the Second Adam, Christ Jesus blessed for ever. Of all the rest, that is most true, which a Father hath, Nemo unquam bonus, qui non antè fuit malus; No son of Adam ever proved Good, who was not sometimes Bad. The Apostles Saying is in this Case true: First is that which is natural, then that which is spiritual, We, Even the Elect themselves, were the sons of Adam, before they were the Sons of God in Christ. All or most have lived after the Flesh, before they come to live after the Spirit. Thus much our Apostles Second Proposition will infer: If ye though the spirit do mortifie the deeds of the body, ye shall Live. Inasmuch as Mortification of the Flesh is necessary to All: it is presupposed that All have a Flesh which may be Mortified, or a Life of the flesh; seeing nothing can be Mortified, but that which hath Life in it.

6. Again, Our Apostle saith not, If the Deeds of the Flesh be Mortified in you by the Spirit, ye shall Live. For so we might happily have dreamed of a Mortification already wrought in us, or to be wrought in us without our Consent or Endeavours, as well whilest we are asleep as whilest we are awaking; Or we might conceive it to have been so wrought by the Spirit in our Cradles, as we might presume to passe the time of our youth in play and pastime; Or we might hope to have it so fully accomplished by the same Spirit alone, in our youth or maturity, as we might spend our Old Age in sleep, without setting a Careful Watch over our Works or thoughts. His words, if we observe them, are thus: If ye through the Spirit do Mortifie the Deeds of the Flesh ye shall Live. So then we see, The Flesh must be Morti∣fied, and Mortified it must be By Vs: Every man must Mortifie his own Flesh, although he cannot Mortifie it, but through the Spirit. It is The Spi∣rit alone which giveth Victory: yet this doth not Priviledge us from being his Souldiers. It is The Spirit of God, which works in us The Will and the Deed: yet this doth not Licence us to be Idle. Fight we must, not with our own shadows, but Every man with his own Body; not with a Body already dead or Mortified, but a living Active Body, that may be Mortified. And this disadvantage we have, that our Adversaries are got within us be∣fore we are aware of them; so that we cannot fetch such fierce blows at them, as may kill them at once, or as we say, out of hand. Some∣times

our Adversarie lies so close, that we can hardly hurt him without danger of hurting our selves: As some by offering too much violence to their bodies, have ensnared their own souls. But this is no Vsual Fault of this Age, or of this Nation.

7. Howbeit, for the Reasons specified and the like, It is not so in this Combate (which Every man must entertain between himself, and his own Flesh; or between his Spirit, and his Body:) as it is in Duels, or single Combates, In quibus aut cita mors venit, aut victoria laeta; in which, one half hour brings forth either certain death or certain victory to the Comba∣tant: Nor as it is in pitch'd Battels, in which, one day is the making or marring of whole Nations or mighty Kingdoms which have been many years in growing. This our Warfare is like unto a strait and Lingring Siege, in which Patience and perpetual Vigilancy are no lesse requisite then present Valour or strength of Arms, especially on the behalf of the party besieged. Animus uniuscujus{que} est unusquis{que}: Every mans Soul is Himself. And every mans Soul is more strictly begirt and environed by his Body, then any City can be by any Army. The Gates of his Senses are alwayes open to let in such Objects or Temptations as take part with the Flesh. Herein This warr with our souls is unlike unto Ordinary Sieges; in that the party besieged may sooner starve or bring under the Party besieging, then be starved or brought under by him, so the besieged will be watchful. Let us take into our Considerati∣on what One of the most Expert Souldiers in this kind, which ever fought un∣der Christs Banner (one that had a long time served in both Camps, first fight∣ing stoutly for the Body or Flesh, and afterwards more victoriously for the Spirit) hath left registred for our Instruction: So fight I, not as one that beat∣eth the air: But I keep under my Body, and bring it into subjection: lest that by any means when I have Preached to others, I my self should be a Cast-away, 1 Cor. 9. 26. If so stout a Champion after so many years Service in the Camp of Christ, was not secure of the Adversary which he carried about with him: how dare some Fresh-water-souldiers say (or what truth is there in their sayings) That they have made full Conquest of their Adversarie,* 1.9 and are most most certain of their own Salvation, before they know what Certainty means, Or which be the Several Branches of it. But of this Point, if God permit, elsewhere.

CHAP. XXX.

Containing the true Rule for examining our Perswasions concerning our Estate in Grace.

1.* 1.10 IN the mean time it will not be amisse for every man to Examin him∣self by This Rule of our Apostle, concerning the First Branch of Cer∣tainty, that is, a Moral Certainty or strong Probability that he is in the State of Grace or Regeneration. If ye live after the flesh, ye shall die; This is the Rule. Doth any man amongst us Spend most of his time in revelling

or drinking, in strife or variance, or in jest or merriment? If such a man have any seeds of Faith, though Moral, it will assure him for the Present, that he cannot be so much as Morally Certain of his Regeneration. The best Advice which for the time being can be given him, is, so to mingle his Hope with Fear, as that Fear be Predominant. If otherwise his Hope in this case shall bear down Fear, or be not born down by it, there is no other likely hood but that his Hope will grow into stiff Presumption; and stiff Presumption will exclude Repentance, on which Hope, if it be sure, must alwayes be grounded.

2. But most mens Consciences perhaps can truly tell themselves, that they do Mortifie the Deeds of the Body. Here is Just ground of Hope and Moral Certainty, if this Testimony of the Conscience be sincere. Howbeit even here again, is place for Advice. And the best Advice that I can give to any in this Case is, that he do not seek to Buy with one Weight and Sell with another, but plant his Hopes and displant his Fear by One and the same Rule or Line. The Rule for the planting Hope and preventing Despair is this: When our Apostle saith, Gal. 5. 21. He that doth such things (any works of the Flesh by him there mentioned) shall not inherit the Kingdom of God: we are to take the Value or weight of This Word [DOTH] not by the present Acts or Operations, but from the Vsuall Practise, Habit or Custome of do∣ing them▪ Continual approved Practise, of the least sins there named by him, excludes from Grace. This is the Weight or Scale by which men are willing to sell, or to put off Fear or Despair: But they must remember with∣all to be as ready to Buy with the same Weight; that is, as ready to measure their Hopes or entertain the Certainty of their Estate in Grace, by the same Scale. The Apostle saith: If ye mortifie the deeds of the body, ye shall live. From This General Proposition Most Hearers of the Word will be ready to Assume: But I (God be thanked) do mortifie the Deeds of the Body by dili∣gent hearing the word Preached, by frequent receiving of the Sacrament: Ergo, I shall live. But here we are to consider, that as other words imply∣ing Action, so this word [I do Mortifie] in the Language of the Holy Ghost (specially in those places whereto Gods promises are annexed) is not to be restrained to the Interposed Acts or interrupted Operations of the Spirit, but directly imports the Habit, the Custome, or assiduous Practise of Mortifica∣tion. If in This Sense we Do mortifie the Deeds of the Body; that is if we make This Work the Chief of our Doings; if most of our Care and Industry be addressed to the perfecting of this Work: then our Assumption or minor Proposition is Good; and the Conclusion will follow, if not Certitudine Fidei, by the Certainty or Full Assurance of Faith, yet by Certain••y more then Moral; by an Assurance of Hope. But if we Mortifie the Deeds of the Body only Now and Then, or by Fits; Or if we intend this work but slight∣ly, or (as it were) upon the By: Then our former Assumption [I do mor∣tifie the deeds of the Body,] is Impertinent, and will sooner bring forth Pre∣sumption, then any Assurance of Hope or Moral Certainty of our Estate in Grace. For Conclusion of this Point; Let every one of us take heed not to measure our Hopes of Regeneration, or Degrees of Mortification, by our readinesse or desire to hear the Word Preached, until we have examined our selves; Whether This Desire in us be a Desire of the Spirit, or of the Flesh? Or, Whether it proceed from True Religion, or from Humour or Fashion of the place? Certainly, if this desire in many, were from the spirit, or from true Religion, it would be more Uniform, and like it self in the Practise; They would be as ready, at least in some good Measure or Proportion, to

frequent Publick Prayers, as to go often unto Publick Sermons. For the Faith of Christ can be had no more With Respect of Christian Duties, than With Respect or Persons. And the same Authoritie whether Divine, or Humane or Ecclesiastick from it derived, which injoynes us to hear The Word Preach∣ed, doth more strictly injoyn us to frequent Publick Prayers, specially in seasons wherein we are specially required by Authoritie to thank God for our manifold deliverances from the Messengers of his wrath. But from what cause soever our desire of hearing the word Preached proceedeth: Our backwardness in frequenting publick Prayers, without all doubt, ariseth from some workes of the Flesh, or Reliques of the Old man which must be Crucified.

3. They that are Christs (saith our Apostle Gal. 5. 2••.) have crucified the flesh with the affections and Lusts. Take we heed, that none of us argue thus; I am Christs: therefore I have crucified the Flesh with the Affections and Lusts. The Apostles meaning is, that the safest way for us to know whether we be Christs or no, is from this Experiment within our selves, if We have crucified the flesh with the affections and Lusts. But what doth he mean when he saith [The Affections and lusts must be Crucified?] Doth he require an vtter Extincti∣on or Total Mortification or absolute death of all carnal Affections and Passi∣ons, before we can be assured that we are Christs? No. Such a Total Mor∣tification cannot be hoped for in this Life. We are said to be Crucified to the world, or to have the Flesh with the Affections Crucified in us, First, By Profession or Consecration: So all that are Baptized into Christ Jesus, are said to be Dead to Sin, yea to be Buried with him by Baptisme. Rom 6. 2. 4. Secondly, we are said to be Crucified unto the world, or to be Mortified to the Flesh, not by Profession only, or Resolution, but by Practice: and this Crucifying or Mortification admits of many Degrees.

4.* 1.11 Crucifying taken in its proper Sense was a most Lingring kind of Death or Torture. And men were said to be crucified from the very First Moment of their nayling to the Cross, albeit the conflicts betwixt life and death were many and strong for divers houres after. Now it is not to be expected that any of us will be as eager or violent in Crucifying our own Flesh, as the Jewes were in crucifying our Saviour. Seing the Partie to be crucifyed in us is Part of Our Selves, we cannot but use it more mildly and gently, then the Romans did such as they crucified for Malefactors; whom they would not so violently have handled, unlesse they had first ad∣judged them for no members, or but for rotten and putrified members of their Body Civil. The lesse violent the conflict is between the Spirit, and the Flesh, or between the Old Man, and the New, the longer will the Old man live in us; the more frequent and sensible his motions will be. And finally, as he was born with us: so he will die with us; hardly before us. Yet may we be truely said to have Crucified the Old-Man with the Affections and lusts, from the verie First Time, wherein we begun to nayl them to the Cross of Christ; if so we still watch them, and seek to quell their Motions by the Spirit. They are dayly crucified by Gods Children, and yet are daily reviving.

5. As often as we receive the Sacrament of the Eucharist with due Prepa∣ration: Every remembrance or Meditation of Christs Death upon the Cross, if it be wrought or managed by the spirit, will be as the fastning of A New Nayl into the Old Man or Body of Sin, which we carry about with us. We cannot think of Christs Death, or of the Causes of his Crucifying aright▪ but every thought will be a degree of weakening or enfeebling the Old-Man, whom we must by this and the like meanes dayly weaken, otherwise he will be our Destruction.

CHAP. XXXI.

How the Flesh is Mortified by Vs; How by the Spirit?

This was the Second General, Propounded Chapt. 28. And the parts of This Inquiry be Three: First, In what Sense WE, whom this Duty concerns, can be said to Mortifie the Deeds of the Body?

The Second. By what Spirit we are to Mortifie them: By the Spirit of God, by our own Spirit, or by Both?

The Third: The Manner and Order of The Spirits Working or of our Working by the Spirit.

1.* 1.12 THe First Point is most Material, and of most use in respect of Mo∣dern Controversors. If Mortification be (as I think none upon better Consideration will deny) a True Part of our Conversion, How can We be said to Mortifie the Body or Flesh, unlesse we may be said to Convert Our Selves; which is a Doctrine that Few will like of, as being prejudiced by Contrary Tenents much imbraced by men, deservedly well approved of by all or most Reformed Churches. For Resolution of this Doubt, we are in the First place to consider; That Regeneration, Conversion, or Mortification are Termes in their proper Nature Indefinite, and so used by the Holy Ghost. The Actions or Qualifications comprehended, especially under Conversion and Mortification, are not of one Rank. There is a Conversion Spiritual, and a† 1.13 Conversion only Moral: There is a Mortification likewise either meerly † 1.14 Moral, or truly Spiritual. The matter signified or imported by these words, Mortification and Conversion, whether Moral or Spiritual, is not In∣divisible. Whence it is, that we often deceive our selves and others, by gi∣ving one and the same Answer to All or Most Questions that are or can be moved concerning these Duties. That may be true of Mortification or Con∣version (whether spiritual or moral) taking it in some Degree, which is altoge∣ther false if we apply it to the same Qualification or Duty taken or consider∣ed according to another Degree. Thus much they better saw then consider∣ed, who have entertained Dispute Pro or Con in that Question. [An Homo in prima Conversione ad Deum sit merè Passivus? Whether man in his first Con∣version be meerly passive?] The Issue would be easier, shorter, and more cer∣tain, if the same Question were proposed thus [An Homo quoad Primum Gra∣dum Conversionis sit merè Passivus? Whether man be meerly Passive in the first Degree or Degrees of his Conversion or Mortification?] For mine own part as I acknowledge many Degrees of Conversion, and many precedent Motions to true and compleat Mortification; So I should think the most men Living, that are throughly Converted and truely mortified, to be Meerly Passive, not in the First, Second, or Third Degree only, but in All or most of the intermediate De∣grees of Mortification, which are precedent to the Habit of it, or rather to the Gift of Perseverance in it: And being once Habitually Mortified, we are in a sort Active.

2. But if in the First, Second, or Subsequent Degrees of Mortification we be meerely Passive: How shall we avoyd That Imputation which is laid upon our Church by the Romanists? The Imputation is This: [That albeit we grant men to be Mortified, and require the Dutie of Mortification at mens hands: yet wee acknowledge them not to be Men, but meere Stocks in the Acts or Interims of their Conversion or Mortification.] To this we answer; That although we be meerly Passive in the Acts of Mortification: yet are we not Passive after the same manner, that Stocks and Stones, or Creatures meerly Sensitive, are Passive. Nor are Creatures indued with sense, Pas∣sive after the same manner, that stocks and stones or creatures without sense, are. There be Passives inanimate, Passives sensitive, & reasonable Passives or Patients. Every Faculty of Sense is meerly Passive in respect of its proper. Function or Sensation: And yet the ignoblest Faculties of sense are in some sort Active, that they may be sensitively Passive, or passive after another manner, than stocks and stones or things inanimate, are. The Sense of Touching, which of all the five External Senses is most ignoble and least Active, may not with∣standing be lesse Passive, or more or lesse capable of paine, by the Activitie or motion of the bodie. But of the more Noble Senses the Maxim is most true; Sentire est pati; All Sensation is a kind of Passion or suffering. And it is generally resolved in Schooles that, Visio fit intromittendo, non extramittendo; Sight or Vision (although it be the most Noble external Sense) is not made by Extramission or sending out of the Rayes or beames of the Eye, but by Im∣pression of the Obiect seen: and Impression is a Passion. So that Sight it self consists in Passion; and the Eye it self in respect of its proper Function, is meerly Passive: and yet he that will see the Sun or other Objects Visible, must be content to open his eyes, not to wink; yet to wink or open the eyes is no Passion, but an Action. He that desires to see Objects obscure or lesse Visible, must Intend the Optick Nerves, otherwise he shall not be sensitive∣ly Passive.* 1.15 And He that desires to hear well, especially if he be afarre off, must be content to Listen: and Listning includes an Intension of the Organ or Instrument of hearing, an Action in the Hearer, that he may be sensitively Passive. He that speaks, is the Agent or Actor: And yet how pleasant so∣ever his speech be, the Hearer must be Active to finde him Eares. Now Faith is as the Eye-Sight of the Soul and understanding; and yet Faith (as the Apostle saith) comes by hearing. Our Mortification, or Conversion, which is a work of Faith, is never wrought without some sense or feeling. And in these works, if they be spiritually performed, the Spirit of man is as meerly Passive, as the bodily Eye is in the sense of Sight, or the Eare in the Act of Hearing; But meerely Passive after a more remarkable manner in the First Degrees of Mortification or Conversion, than in their Accomplishment. The Resolution then of the former doubt, is This: We are meerly Passive in the Degrees or works of Mortification or Conversion: We are not meerly Passive; we must be Active in some works, by the Providence of God presupposed for accom∣plishment of these works, or for his accomplishing these works in us by the Spirit.

3. For Illustration of that which in this Point may be easily conceived by all, without offence (as I hope) to any, We will take for Instance or Ex∣ample, a man whose heart hath never found any internal Comfort of the Spirit, a Despiser of the Meanes which lead to Grace: A Young Man Every way as dissolutely Bent, as his yeares and Experience will permit him. This man upon some Loathsome Concomitants which follow ryot, or upon some grievous mischance that hath befalne him or his Friend in an unruly

place upon the Lords-Day, abjures the like place and Companie for a while: And being not able or unaccustomed to be alone, resolves to make trial whether he shall speed better by repairing at times seasonable unto the Lords House. In thus resolveing and in thus repairing to the Church, he is not meerly Passive, but an Active. This is no Work of true Faith, no Degree of true Conversion or Mortification spiritual; yet a Motion by Gods Providence presupposed or rather prerequired to his future Regeneration or Conversi∣on. He is Active Likewise in Lending his Eares with some tolerable atten∣tion, unto the Preacher. The Theme whereupon the Preacher (without any notice of this Parties Dispositions or Occasions) doth insist, we will suppose to be that portion of scripture which was the meanes of St. Austins first Conversion to Christianitie, without any choyce made by Him, but pre∣senting it self (in respect of his present thoughts or purpose) by meere Chance. The Theme which first wrought his Conversion, as he himself in His Confessions acknowledgeth,* 1.16 was Rom. 13. 13. 14. Let us walk honestly as in the day, not in Ryoting and Drunkennesse, not in Chambering and Wantonness, not in strife and Envying: But put ye on the Lord Jesus Christ, and make no pro∣vision for the flesh, to fulfill the Lusts thereof. A discreet methodical applica∣tion of such Doctrines as this Text affords, would much move any dissolute Young-Mans heart, which had been impelled or drawn upon the former presupposed Occasions, to heare these Words opened or discoursed upon without his choyce and beyond his Ayme or expectation. And in this sup∣posed Motion or relenting of his heart and Conscience, the Partie moved is a meere Passive. In thus fitting the discourse to his former Life or Cogita∣tions, the Preacher himself is Gods Instrument, not the Agent. He had no Suffrage in the choyce of his Text, at least in suiting it to this Particular Occasion, much lesse any hand or finger in the Issue or Successe: Both these are wholy from the disposition of Divine Providence.

4. But now that the Parties Heart is touched by these or the like Occur∣rences, unexpected either by this Patient or by his physitian, doth he still remaine as meerly Passive as he was, in the accomplishment of his Mortifica∣tion or Conversion? Surely the thoughts of a meere Natural Civil or Mor∣al man, are Free and Able to Reflect upon those Motions in respect of whose Production his best Faculties are meerely passive; Free and able to Revise and work upon those Occurrences and Dispositions of divine Providence, on which he did not so much as think, before they set his thoughts on wor∣king. But supposing him to be thus Able, thus Free and willing to Reflect upon his former thoughts, and to Revise what lately hath befallen him; Are such Reflections able (without Gods Special Grace infused) to produce any further Degree of Mortification or Conversion?* 1.17 Or is the Partie thus affected meerely Passive, or a Co-agent with the Spirit of Grace in the Production of such farther Degrees of Mortification, as shall after wards be produced? He is in my Opinion a meere Passive in the Production of all Degrees which shall be produced, untill his Conversion or Mortification shall be accomplished. Are then such Reflections upon his former wayes, or Revises of what hath be∣fallen him for them, to no purpose? No man I think will avouch this. But if to any, to what good purpose do they serve? shall they make him a more Towardly Passive in the next Good Motions (which it shall please God to put into his heart) than he was in the former? Shall he by often thinking upon his former Courses, or by abstinence from evill Company be enabled so to qualifie his Heart, that the same or like touches of Gods Providence shall mollifie or affect it more at the Second time, than they did at the First,

or at the Third more than at the Second, or at the Fourth more than at the Third. I know no harme, I cannot conceive the least Suspicion of dan∣ger in this or the like Assertion, so long as we still acknowledge him to be no more then a meere Passive, in all the Degrees of his Conversion or Mortification.

5. Notwithstanding how harmelesse soever this Assertion be in it self, I can be content to relinquish the use of it, rather then any good Christian should be offended with it, or put into doubt, lest it come too neare 〈◊〉〈◊〉 or other modern Heres••••. But he that shal denie me the Libertie of thus Ex∣pressing my self, shall give me leave to retaine This Conclusion: [He which is diligent in Reflecting and ruminating upon what hath befallen him, by Gods Special Providence, upon the first or second time wherein he hath been impelled to take notice of it, shall be sure to have his heart more deeply touched with the same or like Occurrences the third or fourth time, then he which hath been alwaies negligent to Ruminate or Reflect upon such Invi∣tations or Admonitions, as by Gods Providence have been rendered unto him.] In respect of our Purpose (which is only to leave sloth or negligence without Excuse) it is all One, whether a man after the First Degree of Mortification, may Positively and actually Concurr to make himself A more Towardly Passive, against the next Touch of Grace or Document of Gods Special Providence; or whether, his Heart remaining still at the same Pas∣sive Bent which it had when it was first touched by Grace or special Call of Gods providence, God be pleased to multiply the Active Meanes of Morti∣fication or to make their Contrivance and disposition more remarkable and effectual than they were before. This is most certain, That he which will not take such Warnings as God shall send him, into his serious Considerati∣on▪ shall bring this Two-fold Inconvenience upon himself: First,* 1.18 his Soul shall be every day then other more unapt to be wrought unto Repentance, or to have Mortification wrought in it, by such Meanes as formerly would have wrought it. Secondly, God in justice will deprive him of such ordina∣ry Meanes or Motives to Mortification, as before he had. Mans extreame want of all Abilitie, so to prepare or mollifie his own heart, as it may be more towardly Passive than it hath been, cannot disinable God from mul∣tiplying his Flessings, or from Granting Grace Sufficient to mollifie their hearts, which are not able to mollifie themselves, yet have been diligent according to that Abilitie which they have, to Reflect and ruminate upon his Providence Summoning them to Repentance; alwaies diligent and rea∣die to acknowledge their own Insufficiency, and out of this acknowledge∣ment more earnestly to sollicite his Grace and Favour for enabling them to do better.

6.,* 1.19 So then mans Endeavours are not available not of force, to pro∣duce Mortification spiritual: yet are they Two wayes necessary; Necessitre Praecepti, & Necessitate Medij, by a Necessitie of Dutie, and by a Necessitie of Meanes, that spiritual Mortification may be accomplished in us. And be∣cause man by the assistance of Gods special Providence (without the con∣course of sanctifying inherent Grace) is enabled to do somewhat, which being done,* 1.20 his conversion or Mortification shall undoubtedly be accom∣plished; therefore are we said to Mortifie the Body; and not so only, but to make our Election sure; yea, to* 1.21 work out our own Salvation. For so the A∣postle speaks Philip: 2. 12. But how are we said to work out our own Salvati∣on? Non Formaletersed Consecutivè: in such a Sense as we say, One mans Rise∣ing is anothers Fali: Or, The Ruine of one or more great Families is the

Raising of others: Or as 'tis said in Philosophie, Generation unives est Corruptio alterius: (i. e.) not Formally or properly (for Generation and Corruption are Opposites) but by way of Consequence: For inasmuch as The One is the Necessary Consequent of the Other, The One is said to Be The Other. And thus when the Apostle wills us to work out our own Salvation with f••ar and 〈◊〉〈◊〉, he gives the reason in the next words; For it is God that worketh in you both to will and to do of his good pleasure. Philip. 2. 13. So that God truely and pro∣perly Worketh all, as well the Will as the Deed: yet it is his Good Pleasure to work Both only in them which work with fear and trembling, as being most affraid to neglect so great Salvation as God is readie to work in them, and for them. And because God never failes to work salvation in them and for them that are diligent in seeking it, or affraid to neglect it: therefore they are said to Work out their own Salvation, not properly or Formally, but Conse∣cutivè: that is▪ Salvation is the Necessary Consequent of their working, or doth necessarily follow upon their work, Not by any force or Efficacie of their Work, or by any natural Connexion, but meerely by Gods Appointment or Decree. The very same phrase in the Original our Saviour useth unto the people, John. 6. 27. Which words can beare no other Construction, then that which we have made of St. Pauls words Philip. 2. 12. no other Interpretation, then our English hath already made: Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. And so the Vulgar Latin doth not render them verbatim, Operamini Cibum, but Operamini Cibo; Not, Work that meat, but, work for that meat. For if That Meat which endureth to eternal Life, must be given them by the Son of God; if This Meat be the very Bodie and Blood of the Son of God: it cannot be the proper Effect of any mans work, or any Merit of man; but the End or consequent of our La∣bours or endeavours; and yet we are said to work This Meat in the same sense that we are said to work our Salvation, viz. Consecutivè, because God doth infallibly make us partakers of it, if we diligently seek after it or labour for it.

7. By the right Use of this Distinction we may reconcile many places of Holy Scripture, which seem repugnant one to another; as Likewise quali∣fie many Speeches, whether of the Fathers or some Good Modern Writers, which otherwise would seem harsh and offensive. Who can say saith Solomon Prov. 20. 9. I have made my heart clean? This Interrogation is in all mens judgement Equivalent to this Universal Negative; [No man can say, I have made my heart clean.] Howbeit the Psalmist, Psal. 73. 13. saith, Verily, I have cleansed my heart in vain. There is no Contradiction between this Psal∣mists Particular Affirmative [I have cleansed my heart;] and Solomons Univer∣sal Negative, [No man can say, I have cleansed my heart.] Solomon speakes of the Internal Purification, which is the proper Effect and sole work of Gods Spirit: The Psalmist speakes of his own Labours or Endeavours that his heart might be thus purified by the spirit of God: He then did cleanse his heart Consecutivè, non Formaliter. Every one (Saith St. John) that hath this hope in him, purifies himself, as he is pure. 1. Joh. 3. 3. This place perhaps Some will say is meant of men Regenerate only, seeing they only have that hope whereof the Apostle here speakes. Many other such places of scripture there be, in which we are said, and sometime Commanded to Purifie our Selves: as Jam. 4. 8. Cleanse your hands ye Sinners, and purifie your hearts ye double minded. This place cannot be meant of men truely regenerate: For

even Sinners and double minded men, (such as men regenerate are not.) are commanded to cleanse their hands and to purifie their hearts. Many other places likewise there be, wherein this purifying of the heart, is wholly as∣cribed unto God. God (saith St. Paul. Act. 15. 9.) put no difference be∣twixt us and them, purifying their hearts by Faith. Not this Purification only, But all other Good Works are said to be wrought by God, as Esay. 26. 12. Lord thou wilt ordaine peace for us: for thou also hast wrought all our workes in us, or for us. And our Saviour saith John. 15. ver. 5. Without me ye can do nothing. Both parts of our former Distinction are included in that of St. Paul. 2. Tim. 2. 21. If any man purge himself from these, he shall be a Vessel unto honour, Sanctified, and meet for the Masters Vse, and prepared unto every good work. His speech is, if we mark it; [He shall be made a Vessell unto honour, if he purge himself.] He doth not say; [He shall be enabled to make himself a Vessell of Honour.] Nor doth he in proprietie of speech, or as we say Formally or Efficiently purge himself: But, in that he doth those things, whereupon, this Purification by Gods Spirit doth immediately follow, Man is said to purge himself. And so are we in this place of St. Paul Rom: 8. said, to mortifie the deeds of the bodie by the Spirit, when we do those things whereupon this Mortification doth immediately insue, not by any Merit or Causalitie of our works, but by Gods meere Grace, by the Councel of his Holy & irresistible Will, by the Determination of his Eternal De∣cree, by which it hath pleased him to apoint The One as a Necessarie Conse∣quent of The Other; to witt, Spiritual Mortification or life it self, as the Issue of our endeavours to Mortifie the Flesh. This kind of Speech is usual not in Scripture only, but in other Good Writers, and in our Common Dialect. So Tully tells us of a Romane Orator, who for want of skill in Civill Law, Petijt revera ut causa caderet; made a Motion, that he might Loose his Cause. This Motion he did not make directly or Formally: His meaning is, that if his Motion had been granted, he must by Necessary Con∣sequent, have lost his Cause. Thus when we see a man Look Old, whom we know to be much younger then our selves, we usually say; You make me an Old Man: Not hereby meaning, that he hath brought Old-Age or Gray Haires upon us by any trouble or vexation, but that he, who is much younger then we, being apparently Old, we must by Consequence be Old. So that he makes us Old, not Efficiently; but only by Consequent truely ar∣gues us to be Old. According to this Analogie of Speech by which He is said to make us Old, whose Age doth truely argue us to be Old, is that Prophesie litterally mean••, of Jeremiah, which was punctually or formally fulfilled in God or his Christ. Jer. 1. 10. See, I have this day set thee over the Nati∣ons, and over the Kingdomes, to root out, and to Pull down, and to destroy, and to throw down, to build and to plant. Jeremiah did never Levie an Armie or incite any people to take Armes for the Deposition of their present Go∣vernour, or for the Alteration of any state: yet in as much as He foretold the Extirpation of Some Kingdomes, and the Erection or Plantation of O∣thers; And in as much as what he foretold did certainly come to passe, he is said to have Done that which did Follow upon his Predictions, though many yeares after his death. And in the same Sense we are said to Mortifie the Flesh, to cleanse our Hearts; to work out our Salvation; yea to make our Election sure, when we do those things whereupon our Purification or Mortification shall be wrought, though many yeares hence; and alwaies wrought by the Omnipotent Power of that Decree by which those Kingdomes were over∣thrown, and others erected in their place, whose Erection or Ruine Jere∣miah

had foretold. Now to inquire, How Man, or his Free-will, doth co∣operate with Gods spirit, in the First, Second, or Third Act of his Con∣version, is, to my Apprehension, a Question not Inextricable onely, but as Impertinent, as to make a Philosophical or Political Search, How Jeremi∣ah did concur with God in the Destruction of the Babylonian; Or Esay with the same God, in the Erection of the Persian Empire. Or more punctually to our present purpose: how He that should open another mans mouth that were unable or unwilling to open it himself, and yet so desperately sick, that unlesse he took some Physical Receipt to remove the matter of his de∣sease or to revive his spirits, he should certainly dye, might be truely said to save his Life; yet not to save it Efficienter, by way of efficiencie, but by Consequence: that is, because the Physick, which without opening his mouth could have no Operation, did revive or restore his wonted health. And in this sense Lydia may be said to have saved her own Soul by way of Consequence,* 1.22 because she opened her eares unto St. Pauls Doctrine; and heard him with attention: which being done, the Lord opened her heart to feed upon the Word of Life, the only Physick of her soul. So that the word of Life, or Christ who is the Eternal Word of God, did Immediately and Formally open her heart, and save her soul: But unlesse she had ope∣ned her eares whilest Christ did knock at these doores of her outward sen∣sea by St. Pauls voyce, Christ had not come into her heart, to have enter∣tained her at his Spiritual Banquet, as she did Paul and his Company with bo∣dily Food.

CHAP. XXXII.

Whether Mortification and Conversion may be said to be Ex Praevisis Operibus; though God Alone do Properly Mortifie and Convert us.

1. BUt be it as we have said;* 1.23 That we are said to Mortifie the Deeds of the Bodie, in as much as we do that Morally which being so done, God doth work Mortification Spiritual in us; All is not so well as might be wished. For this Resolution seemes to breed another Difficultie of greater Danger; or rather, to establish a rejected Error. For▪ hence it may seem to follow, that Mortification Spiritual is Ex praevisis Operibus, from the works which we do, or which God foresees that we shall do. And if the accomplishment of Spiritual Mortification be Ex praevisis Operibus; then Life it self here promised should Likewise be Ex praevisis Operibus, by our Works, or from Gods Foresight of our Works. And if either Mortificati∣on or Spiritual Life be Ex praevisis Operibus then our Election Likewise should be Ex praevisis Operibus, by our Works, or at Least from Gods Foresight of our Works: especially if that be true, which before hath been delivered; That none of Yeares and discretion, are in the Estate of the Elect, but such as have truely Mortified the Deeds of the Body; and that all such as have thus truely and throughly Mortified the Deeds, of the Body, are in the Estate of the Elect. What shall we say then? that Election is Ex praevisis Operibus, by our works or from Gods Foresight of our Works? This is a Bug∣beare

Indeed, by which many of Gods Children (so I account them) have been, and are much affrighted; but of which they shall not need to be afraid, if they will give us leave to unmask it. For being unmasked, it will appear to be of the same Visage and Countenance that their own Doctrine is of: and a great deal more Consonant to their own maine Principles, then many other Principles or Conclusions, unto which they seek to consort it. And unmask it we may with This Distinction. Mortification, Vivification, or Election, may be said or conceived to be Ex praevisis Operibus, by our works or from Gods Foresight of our works, Two wayes: Either, tanquam ex Causa a••t Titulo, as from the Efficient Cause or Moral Title unto these Graces; or, tanquam ex Termino aut Objecto non implicante Contradictionem, as from the Term or Object unto which Gods Decree for producing the works of spiri∣tual Mortification (by which our Election is made sure) is Terminated. To say that Mortification or Election should be, By, or From our works in the Former Sense, that is, from our works as from any True Cause of their pro∣duction, or, as from any Merit or Title, that They may be produced in us, is an Error indeed deservedly rejected by most Reformed Churches. To say, That Mortification or Election it self, is By our works or From our works in the Second Sense, that is, tanquam ex Termino, as from a Term or Object without whose Presence or Coexistence God doth not work or accomplish our Mortification by his Spirit, nor admit us into the Estate of the Elect; This is no Error, but an Orthodoxal Doctrine voyd of all danger. For it Be∣ing granted, (which is as much as can be demanded) that Mortification Spi∣ritual is a work of Creation, and proper only unto God; yet even Creation it self, taken in the stricter Sense, was ex Termino praeviso, from some Term, though not out of any Cause or matter praeexistent. For when we say, that God Created the heavens and earth of Nothing, that is, out of no Matter Praeexistent; we necessarily include, that this Nihilum or Nothing, was the Negative Term of this Creation. Logical Possibility, that is whatsoever in∣cludes no Contradiction, is the Object of Omnipotencie; and Creation it self is the Reduction of such Possibilitie into Act or Real Effect. If there had been any thing besides God, praeexistent to this work of Creation; or unlesse Nothing had been praecedent, (not praeexistent) to all things that are, or have Existence, there could have been no such Creation, as we beleive there was, of the heaven and of the Earth; or, of the First Masse, out of which all things were made.

2. But Herbs and Grass were not made out of meere Nothing, as the Heaven and Earth were. For they were made of the Earth, as it is Gen: 1. 11. God said Let the Earth bring forth Grasse, the herb yeilding seed, and the fruit tree yeilding fruit after his kind. He did not in this sort Say, Let Nothing bring forth the heavens and the earth: For so Nothing should have been Somthing. Or if God had made herbs and grass after the same man∣ner that he made the heavens and the Earth, we could not say, that they had been made of the Earth: For so the Earth should have been Nothing. And yet the making of grass and herbs out of the earth, was a true and pro∣per Creation: because, although God did make them of the Earth; yet he made them not of the earth Tanquam ex materiali Causa,* 1.24 as of their true ma∣terial Cause, but of the earth tanquam ex Termino positivo, as of the Terme or Object, unto which his Creation of them had Reference; that is, He did not decree to make them untill the earth was made: Or, he did not determine to make them, but out of the Earth; not of the Water or other Element; as he made the Fishes of the water, not of the earth. So that

grass was made of the earth; and fishes, of the Sea, not as of any Cause concurrent to their making or production, but tanquam ex Termino aut Ob∣jecto praeviso. The Whales and great fishes which God created on the fift day, were not from the time of their Creation so much as a material Cause of the Fry or Spawn which proceeded from them, untill God bestowed his Blessing upon them, saying: Be fruitfull, and multiply, and fill the waters in the seas. The Effect of this Blessing was a true and proper Creation: For hereby they became in their kinds Efficient and material Causes. And from this Blessing they received the first Possibilitie of Propagation or continuance of their kind, by succession or generation of the like. Admitt then our Mortification as well as our Vivification, is a work of Creation; God Crea∣teth life in Baptized Infants: And this production of life spiritual in them, is like unto the Creation of the heaven and Earth, or of the First Masse, that is, not ex praevisis operibus; neither by their works, nor from Gods Fore∣sight of their works. Thus much the Romish Church confesseth in the prayer used at the Burial of Infants Baptized; Omnipotens & mitissime Deus, qui omnibus parvulis Renatis fonte Baptismatis, dum migrant à saeculo, sine ullis Eorum meritis vitam illico largiris aeternam, sicut animae hujus Parvuli hodiè credimus to fecisse-. Ex Rituali Romano Pauli quinti, impresso Antuer∣piae. 1635. (in. 8. Ex Offic: Plantiniana Moreti) in Officio Defunctorum. De Exequijs Parvulorum. Pag. 244. In this Creation there is no* 1.25 Qualification or disposition praecedent, either by way of Title, or by way of Term or Ob∣ject. Or if we grant any Term or Object of this creation, it must be the Entitie of the Infant, or its Capacitie of Baptisme, or the Baptisme it self.

3.* 1.26 But as it was the Almightie Creators pleasure, not to make herbs untill he had made the earth; nor fishes, untill he had made the Sea, out of which he made them tanquam ex termino, as of a positive Term or Ob∣ject praeexistent, though not positively concurring to their Creation or Co∣working with him: So (as we suppose) it was his pleasure, not to work Mortification, or to Create Life in such as are capable of Reason, untill some works which he requires, be done by them; albeit the best works which any can do, be as little Conducent by way of Causalitie or Title to the production of Life or Mortification Spiritual, as the Red Earth was to the Creating of Adam, or Adam in a dead sleep was, to the Creation of Eve. Adam was the sole work of God, and so was Eve, though made of Adam; aswell as the heaven and the earth, were the sole works of God. And so is our Election; so is our New Life; so is our Mortification spiritiual, as true∣ly and intirely the work of God, though not wrought without some works of ours praeexistent; as the Creation of Life in Infants is Gods Work, al∣though they have no workes praeexistent. And as Adam, though Eve was made of him, had no more share with God in her Creation, than Nothing had with Him in the Creation of the heavens and the Earth: So neither have we, after we have done the works required to Mortification any greater share or Title, of Causalitie in the production of Life or Mortification Spiritu∣al, than Infants have in their Regeneration.

4. It may be Objected, That the works prerequired by us to Mortifica∣tion spiritual, are more truely Ours, than any Action that can be imagined as requisite in the heavens for Creation of the Sun, Moon, or Starres; Or

in the Earth, for the Creation of herbes and trees. Tis true; Some Acti∣ons are required in us,* 1.27 that Grace may be created in us; yet not to make us more Capable naturally of Grace, but to make us Meere Passives not un∣capable of it, or not Positively Contradictorie to his Majestie or eternal aequi∣tie. Man from the beginning had a Freedome of Will to deprive himself of such Blessings, as God in his Bounty had provided for him. Our first Pa∣rents by the Abuse of their Free Will betwixt Good and Evill, made them∣selues uncapable of any Blessing or Reward from Gods Justice or meer Boun∣tie: yet were they not hereby made uncapable of his Infinite Mercy. Nor are his Posteritie made uncapable of it by Sin meerely Original, but by A∣buse of that Free-Will which is left them as the proper Fruit of Sin Original, that is, a Free-Will to do Evill. We have a Power or Freedome left us to make our selves more Uncapable of Gods Mercy, than we were in Adam; no Power at all to make our selves more Capable of it; it is God alone which increaseth this Capacitie in us. That of St. Austin is notwithstanding most true in respect of All that are come to years of discretion; Deus qui fe∣cit te sine te, non salvabit te sine te; God which made thee without any en∣deavours of thine own, will not save thee without thine own endeavours. And yet the best of our endeavours are but to keep our selves in the same state wherein we were when we had no works, no endeavours, that is, when we were Infants. And happie is he that doth not by lewd endeavours or ill works,* 1.28 evacuate the Fruits of Baptisme in himself. For him that doth finally so (Cassate or) Voyd them, it had been better if he had never been baptized, if he had never been born. For by frustrating the hopes which he had in Baptisme, he makes himself more uncapable of Gods mercy for ha∣ving the Spirit of Life created in him, than the Earth was of Gods Power to have Man created of it.

CHAP. XXXIII.

By what Spirit we are said to Mortifie the Deeds of the Bodie.

1.* 1.29 IF the deeds of the Body or the Flesh must be mortified by the Spirit of man: then man hath not only Freedome of Will but Liberum Arbitrium, an Abilitie to Mortifie his own Flesh, or to Free himself from the Ser∣vitude of the Flesh. These and the like Inconveniences have perswaded some, to attribute this whole work unto the Spirit of God, which is able to do all things without the Coagencie or Consort of the Spirit of Man. But thus to avoyd the former Inconveniences, is but as if a man having found a Way out of a thicket of Thornes, should instantly intangle himself in the Bryars. For it is not so Great a Solaecisme, to say; That the Spirit of Man, or man himself should be an Agent in this businesse. As to Affirme That, whence it would follow, that The Spirit of God should in this work of Mortification, be mans Instrument. For that which Man worketh by the Spirit. Man is more properly said to work it, then the Spirit. Now our Apostle saith that we must mortifie the deedes of the Body: And he that Mortifieth is the Agent: That by which we work this Mortification, is but our Instrument. And

better it were to say, That the Spirit of Man should be mans Instrument in this work, rather than the Spirit of God.

2. It were according to our Former Principles easily answered, that Wee, by Our spirit, Mortifie the Deedes of our Bodies Consecutivè, non For∣maliter aut Efficienter, that is, not by any Efficacie in us, or Influence de∣rivable from us: The Spirit of God must directly work or Effect it. But though this be True: yet is it not Punctual to the point proposed. For by this Answer the Spirit here meant should only be the Spirit of man: For by this Spirit only we work our Mortification Consecutivè. That which the Spirit of God doth work in us, it works Directly, Immediatly, and Entirely: and in produceing its proper Effects it hath no Partner or Co-Agent. It may notwithstanding be yet further replyed, that we must Mortifie the Flesh by the spirit of God, not as by any Instrumental Cause subordinate to us, but in such a sense as we say; Inferiour Magistrates do the Acts of the Magistracie by the Kings or Supreme Magistrates Authoritie, unto which they and their Magistracie are Subordinate. Thus some good* 1.30 Interpre∣ters upon this place say, that we must Mortifie the Flesh by our own Spirit, but, by our own Spirit, as it is Subordinate to the Spirit of God: and Con∣sequently to this Assertion it must be granted, that this Subordination of our Spirit to the Spirit of God, is in this place necessarily included or persuppo∣sed, though not expressed by our Apostle. All this (for ought I know) may be most True and Orthodoxal, but withall too General. For, Inferi∣our or subordinate Magistrates are more properly said to be the Agents, Even in those things which they do by the Authoritie and warrant of the Su∣periours: whereas the Spirit of God is not only the Author or sole Authori∣zer, but the Principal Actor or Agent in this work of mortification. For a more particular and punctual Resolution of the Question proposed, we are to unfold the divers acceptions of these Words or Termes, to wit [THE SPIRIT] and [MORTIFICATION.]

3. There is the Spirit of God, and there is the Spirit of man: Both of them have their several and divers Importances in scripture. The Spirit of man may be considered, as it is in the Natural Man, or in the man altogether unregenerate; and This Spirit is at Enmitie with God: or, in the Man as yet unregenerate, yet in the way to Regeneration; And the Spirit of this man is privatively opposite to the Spirit of God; so, as Darknesse is to Light; Blindnesse to Sight, or Death to Life. There is a Spirit likewise in the man Regenerate, the same for Substance with the Spirit of the Natural Man; the same for Substance that it was in himself before Regeneration, but al∣tered in Qualitie: And, This Spirit, though it cease not to be in man, yet is it not usually called, The Spirit of Man, as being no way opposite unto the Spirit of God, but Subordinate unto it; so Subordinate, unto it, that it is called, The Spirit that is of God, and sometimes, The Spirit of God.

4. These diverse Acceptions of the word [SPIRIT] as likewise the Distinction or Opposition between the Spirit of God, and the Spirit of man, are set down by our Apostle. 1. Cor. 2. from the ninth verse unto the end of the Chapter. What Man knoweth the things of a man, save the Spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. ver. 11. He doth not say, the spirit of God which is in God, or with God. And when He saith, [What man knoweth the things of man, save the Spirit of Man?] he supposeth there is even in the Natural and un∣regenerate Man, a Spirit, able to discerne the secret thoughts and imagina∣tions of his heart, though blind and ignorant in the things concerning God.

Againe, when he saith [the things of God knoweth no man:] he excludeth the Natural man only, or the man to whom God hath not imparted the Gifts of the Spirit. For so he hath said ver. 9. Eye hath not seen, nor Ear heard, neither have entred into the heart of man the things which God hath pre∣pared for them that love him. Into What Mans heart have they not entred? Or, unto What Man doth this Negative belong? Only to the Natural or un∣regenerate Man. For so he adds, verse 10. But God hath revealed them unto us by his Spirit: For the Spirit searcheth all things, yea, the deep things of God.

5. What Spirit is this which searcheth all things, Even the deep things of God? the Spirit of God which is without Vs, or which communicateth knowledge and reveales things hidden unto us? If this Spirit were here meant, How should those deep things of God be revealed unto us? Revealed to us they cannot be, unlesse they be known by us: and known by Us they cannot be, but by the Spirit which is in us. So he adds more expressly, Ver. 12. Now we have received not the Spirit of the world, (that is, the Spirit which is of man) but the Spirit which is of God, that we might know the things that are freely given to Vs of God. If by the Spirit which we have received, we know the things which are freely given to us of God: This Spirit must be made Ours; it must be One with Our Spirit; it is not the Spirit of God which is Without Vs, or which works our Regeneration, but the Spirit by which we become formally Regenerate and Spiritual. And Punctually to this purpose the Apostle haveing said ver. 14. The Natural Man receiveth not the things of the Spirit of God, for they are foolishnesse unto him: Neither can he know them (so long as he remaines a Natural Man) because they are Spiritu∣ally discerned: he adds by way of opposition, ver. 15. 16. But he that is Spiritual judgeth (or discerneth) all things, Yet He himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. When He saith [WEE have the mind of Christ,] he in∣cludeth ALL such as He was, that is, All Men truely Regenerated by the Spi∣rit, whom God hath instructed to discern the things of God. By [The Mind of Christ] the Apostle meaneth the self same thing that he did, by the Spirit of God. Between the mind of Christ communicated unto us, and the Spirit of God communicated unto Us and received by Us, there is no diffe∣rence or distinction: The importance of both Speeches is the same. Our mind being Changed from Evill to Good, or from minding of Carnal things to the minding of Spiritual things, is called, The mind of Christ by Participa∣tion, & so likewise The Spirit of God by Participation. But the Spirit of God which communicates this Mind or Spirit unto us, or by which we are said to receive it, hath not alwayes the same Importance: Between the Importances there is no Dissention, yet a Distinction. Sometimes by the Spirit of God, God the Spirit or God the Holy Ghost is meant, who in a peculiar manner is said to sanctifie Us, to Regenerate Us, to Quicken Us, to work Mortification in Us. Sometimes again by the Spirit of God is meant, The Spirit which is in Christ, which is the Fountain from whence all gifts of the Spirit are immediatly derived unto us, though the derivation be immediately wrought by the Holy Ghost. And when the Apostle saith, that we have the mind of Christ: this Mind of Christ which we have received, supposeth a Mind or Spirit in Christ which partici∣pates it unto us, or from which we receive it by Participation. We may not imagine a Transmigration or Transmission of the Spirit which is in Christ from Him to Us, but a Participation only. God hath anoynted him with the Oyle of gladnesse above his Fellowes. God giveth not the Spirit by mea∣sure,

to him. From the fulnesse of this Spirit in him, we receive Grace for Grace; Albeit this Grace be distributed or Portioned out unto Us by the Ho∣ly Ghost. Christ sends the Spirit of Mortification or Regeneration into our hearts as the Fountain or Conduit head doth the water into a Citie: The Ho∣ly Ghost prepares our hearts to receive this Spirit of Christ, and brings it un∣to Us, after such a manner as He that makes the Aquaeducts or Conduit pipes, doth convey water into a Town or Citie, otherwise destitute of good water.

6. But what doth the Apostle mean by the Spirit of man, as it is Con∣tradistinct or opposite to the Spirit of God? the whole Reasonable Soul or Form of man by which he is distinguished from other Creatures? Or some principal part which hath least commixture with the Flesh, or Body, that which we commonly call the Conscience? This part of the Soul even in the unregenerate man oft times disallowes such things as are entertained by the Reasonable Soul, and condemnes such Actions as are undertaken by Rea∣son, and mannaged with Extraordinary understanding. When the Gentiles (saith our Apostle) do by Nature the things contained in the Law, they shew the work of the Law written in their hearts, their CONSCIENCE also bearing wit∣ness, and their thoughts accusing or else excusing one another, Rom. 2. 14. 15. In this Accusation or Processe in the very Heathen, there is a Combate or Conflict between the Spirit and the Flesh, or between the Mind and the Affections.

7. But may not the same part or Facultie of the Reasonable Soul disal∣low or Condemn at one Time the self same things, which at another time it well approves? If it may, there is no Necessitie of Distinction be∣tween the Soul, and the Spirit. But if there be any Conflict between Reason it self, and the Spirit, at one and the same time; there must needs be a Distinction betwixt them. Now it seemes, that even whilst the Reasona∣ble Soul doth contrive mischief, or give her Consent to things unjust or un∣expedient, whilst it Hatcheth Haeresie, the Conscience doth secretly check it, and endeavour to restrain it. And this, Conscience could not do, unlesse it were in some sort distinct from that Reasonable part or Facultie of the Soul which is indued with Freedome of Will. For there can be no Conflict but be∣tween two different Parties or Capacities.

8. This is most Consequent to Plato's Philosophie, and to true Theologie. For as the Platonicks distinguish between the Soul and the Mind: So our Apostle distinguisheth between the Soul of man, and the Spirit of Man. 1. Thess:* 1.31 5. 23. And the very God of Peace sanctifie you wholly: and I pray God your whole spirit and Soul, and Body, be preserved blameless unto the com∣ing of our Lord Jesus Christ. Our Sanctification is not entire or universal in respect of the Parts, (universal it cannot be in respect of all Degrees,) untill the Soul as well as the Spirit, untill the Body as well as the Soul be thus Sancti∣fied, as our Apostle wisheth. Every part of man must be in Part or in some good measure Sanctified. But before this entire or whole Sanctification can be wrought, there must be a Mortification of the Body or of the Flesh: and under The Flesh (as hath been observed before) The Reasonable Soul with its best Faculties, is usually comprehended by our Apostle. Howbeit we do not read of any Mortification of the Spirit but of Renovation, Vivification, or Quickening of it.

9. What shall we say then? That the Spirit or conscience of man is al∣together free from the Contagion of the Flesh? that it stands in no need of Mortification?* 1.32 St. Paul tells us, of some men, whose Conscience being Weak is

defiled. But the Conscience in his Language perhaps is not altogether the same with the Spirit: But the Synteresis, in all likelyhood, is. And again He tells us, that there be men of Corrupt minds, and destitute of the truth, which sup∣pose that Gain is Godliness. 1. Tim: 6. 5. And we read of a Soundnesse of mind, 2. Tim. 1. 7. But that defilement or corruption of the Spirit or mind, Seemes by our Apostle not to be Ordinary. However the mind or Consci∣ence may be polluted by the Contagion of the Flesh; yet are they not so ra∣dically polluted, as the Flesh is. The Flesh is the seat of the disease. The Idi∣opathy (as Physitians speak) is in The Soul; the Sympathy only in the Spirit or Conscience: So that if the deeds of the Flesh be mortified, there needs no peculiar Cure or Mortification of the Spirit. So it falls out in diseases of the Bodie. If the Protopathie be cured, the Sympathy will fall of it self: As ma∣ny are vexed oft times with great Aches or pains in the Head; Some with Fitts of the Epilepsie or Falling-Sicknesse, when as the root of the disease is in the Stomack. In these Cases there needs no peculiar Physick for the Head: But cure the Stomack, and the Head will recover without further medi∣cine. From this Analogie or proportion betwixt the diseases of the Soul, and of the body, it is (I take it;) that we are not injoyned to mortifie the Spi∣rit. For the Apostle supposeth, that the Flesh being mortified, the Cure is wrought, without any peculiar Mortification of the Spirit distinct from it. Or rather, He supposed and knew, that the mortification of the Flesh could not be wrought without Renovation or Quickening of the Spirit. For though it be true which some Moralists say, Mens deprecatur ad optima, that, The Spirit or Conscience doth as it were intreat and counsel Malefactors them∣selves unto that which is Good: Yet the Spirit and Conscience of the best men before they be renewed by the Spirit of God, doth perform this work but Weakly, Sleightly, or Cowardly. And the Reason, why the Spirit or Con∣science of men, of good men in respect of others, is so defective in this performance of its proper Function, is only because it is overborn, or kept under, or in part corrupted by Carnal Affections or contrary inclinations of the Body or flesh, which for this Reason, must be mortified. There∣fore the Apostle, when He exhorts to put off the Old Man which is corrupt through the deceitfull Lusts; injoynes them to be renewed in the Spirit of their Mind. Ephe. 4. 22. 23.

10. There is a Twofold Mortification: The One consists in the weake∣ning, deading, or benumming of Carnal Affections or Desires: The Other is alwayes wrought and perfected by a Positive Purification of the Heart or Fountain, whence the Affections flow. A man may cease to be unchast or Lascivious by age or other Casual Impotencie: So may a man cease to be drunk, by some disease or distast. Another may cease to be Ambitious, or have his Ambitious desires benummed or weakened, as being either be∣reaved of opportunities to raise his Fortunes, or disenabled to follow his Suites or hopes of Preferment. Mortification is then perfect, when the Affecti∣on it self is as it were rescued from the Carnal Desires or Delights wherein it was involved, and is won or trayned to the Service of the Spirit.

CHAP. XXXIV.

Containing the Manner and Order of The Spirits Working, or of Our Working by The Spirit.

1. THe Question remaines [How these Two sorts of mortification are wrought by The Spirit or by Vs?] To this Disquisition concerning the Cure of the Soul, there is a Question very Pertinent amongst the Physitians of the Body.* 1.33 One sort sayes, Omne Remedium fit per Contrari∣um: The Others say, Omne Remedium fit per Simile. The Difference be∣twixt them may be easily reconciled with the Distinction of the Infirmi∣ties and Diseases which are to be cured, or of the Subject whereunto the said Medicine may be said to be Like, Dislike, or Contrarie.

2. The Medicine may be sometimes Contrarie to the Matter of the Di∣sease, but Like unto the Nature opposed. Sometimes again, the Medicine may be Contrary to the Nature, but Agreeable with the matter of the Disease wherewith Nature is opposed. Some Diseases properly consist in meer weaknesse of Nature or Languishment of Spirit: and these must be cured per Simile, by administration of such Diet or Receipts as may immediatly comfort the Fountain of Life, which consists in Calido & Humido, in mo∣derate heat and moysture. As for this reason, Hot-waters to men in Swounds are fittest; and warm Brothes or Cordials, to men otherwise Feeble, or deprived of heat and moisture. Other Diseases consist either in Excessive Heat, or abundance of Blood: and these must be cured by the Contrarie, as by opening a Veine, or by cooling Diet, or medicines. Too much fulnesse of Body cannot be holpen, but by abstinence, or Evacuation. However, both sorts of Physitians agree, that when all is done

Nature is the best Physitian; and that is the best Physick which setts Nature Free, to exer∣cise her own strength; or Strengthens her to expell noysom humours, which cloy or molest her.

But oft times it so falls out, that Nature can∣not be thus freed of bad Humors which are setled in the Body, without ad∣ministration of some thing that is Contrary unto Nature, but Consorteth so well with the Humors which oppresse her, that Nature being inforced to ex∣pell this In-mate or New-Comer, doth with the same force expell a secret or domestick Enemie which had associated himself unto it: As sometimes the Law cannot proceed against secret Enemies of the state, untill they be drawn to associate or joyn themselves to other apparent forrain Enemies, with whom they perish or are expelled their Native Countrey together with them. Again, although the Conflict be alwaies most eager and keen between Natures most Contrarie: yet that which every Contrarie Agent doth in the first place aym at, is, not utterly to destroy its Oppo••ite, but to make it like it self; albeit the one often come to destroy the other by seek∣ing to make it grow like it self. The heat of the fire doth not directly aym or strike at the cold in the water, but seekes to communicate its own heat unto it: and the heat produced in the water, doth immediatly and directly expell the cold, and at length consume the substance of water.

3. For better explicating the Manner, how both kinds of Mortification are wrought by the Spirit; Or how they are wrought by the Spirit of God, how by the spirit of man, or by the spirit which is in Man; Or how by Contraries,

How by Similitude: we are in the First place to consider Three Estates or Conditions of Men:* 1.34 The First, of the Natural Man; that is, of him which as yet is in no sort partaker of the spirit of God, which hath had no touch or feel∣ing of its Operation in him or upon him. The Second is, of men which have been partakers of the Spirit, but, as we say, in Fieri, not in Facto; Such as feele the motions of Gods Spirit whilest it moves them; that is, they are par∣takers of its Motions or touches, but not of its Residence in them or of any Per∣manent Impression made upon them. The Third Sort, is, of men made par∣takers of the Spirit in Habit, that is, (as the Apostle speakes) they have the Spirit dwelling in them, and are enlivened and enquickened by it. The man∣ner how Mortification is wrought in these Three severall sorts or Conditions of men by the Spirit, is not the same. In the First sort, the Cure is Commonly Begun by the Contrary, but alwaies Finished by Assimilation. God sometimes weakens the inclinations of the natural man against his wil, without Con∣sent of his own Spirit. Some men are prone to offend or to surfet of the flesh unto death, by the abundance of health, or too Lively plight of Body; and these God in mercie sometimes visits with grievous sicknesses, for preventing the diseases which would otherwise grow upon them.

And many Natu∣rall men (as a* 1.35 Heathen confesseth) being thus visited, first begin seriously to think themselves but men, subject to miserie and Mortalitie; and that there is a God or Divine Power which is the Author and Giver of Life.

Others are prone to incurre danger of death, by abundance of Wealth; which the more it abounds, the more it commonly increaseth the disease: For Crescit amor nummi quantum ipsa pecunia Crescit; As money or wealth increa∣seth, so ordinarily the Love of it increaseth. And these God oft times in mercie visiteth with losse of Goods, or with some other Crosse or Affliction which either deprives them of opportunities, or deterres from the means of increasing wealth. And this is a part of the Cure, or a preparation to it, and is usually wrought by Contraries. Others are prone to incurre hardnesse of heart by Pride and overprizing of themselves; And these God oft times visits with Disgrace, with Contempt or Scorn of Others. Now the Rule is General, That if the Parties thus visited or cured in Part by Contraries, duly compare their Visitation with their sinnes,* 1.36 which in Justice have procured it; the Spirit gets great advantage of the Flesh, and is more capable and sen∣sible of the Motions or Impulsions of Gods Spirit. Howbeit man himselfe and the Spirit of man in this first Cure or Part of Mortification, is meerly Passive. And it is wel if by often ruminating or Reflecting upon what hath befallen him by the Providence of God, and by the sense or feeling of the impulsions of His Spirit, he can content himself to be meerely Passive, or a Towardly Patient in the next Degrees of his Mortification or Conversion, which are stil wrought by the Spirit of God as by the Agent or efficient Cause.

4. From these Observations the Resolution of the Former Question, so farre as it concerns the Man unregenerate, is Easie and perspicuous. The Question was [How this Mortification is wrought by the Spirit of God which is without us, but alwayes assisting us; How by the Spirit of Man, or by the Spirit which is in Man▪ though partaker of the Spirit of God?] The Answer is; So much of the Cure as is wrought, is wrought by the Spirit of God, as Present to man but not in Man, as by the only Agent or Efficient Cause; For that is the Effici∣ent which begins and continues the motion: The same Cure is wrought by the Spirit which is in Man, as by the Immediate and Formal Contrarie: that is, it is Formally wrought by the Spirit which is in Man, as by an Agent per Emanatio∣nem, as it it moved by the Spirit of God; So the Native Cold is expelled out

of the water by the Fire as by the only Agent or Efficient: And yet the same Cold is immediatly and Formally expelled by the Heat which the fire pro∣duceth in the water, as by a Formal and Incompatible Contrary. The only End or immediate Effect at which every Natural Agent directly aymes, is the Assimilation of the Subject whereon it works, unto it selfe. And this Assimilation is wrought by introducing the like qualitie in the Subject unto that by which the Agent or Efficient worketh: As the first thing which the Fire seeks to Effect, is, to produce Heat in the Water: but the heat once produced, expels the Cold, as immediately and as formally, as the depres∣sion or pulling down one scale, lifts up the other. The manner how this Mortification is wrought in us by the Spirit of God, is the very same: The im∣mediate and direct Effect at which it directly aymeth, is, the Transformation of our Spirit into the similitude of the Spirit of Christ: And this consists in the Production or Creation of the Spirit of Grace. The Spirit of Grace being pro∣duced in us, Or our Spirit being touched by the Spirit of Christ, as the Steel is by the Adamant, Formally expels or abateth the Lust of the Flesh. And when the Flesh is thus truly mortified by the Spirit, that Sanctification of which the Apostle speakes, 1 Thes. 5. 23. is wrought in us.

5. The first Part of this Cure (as was said) is wrought by Contraries: that is, by Freeing the Spirit of the unregenerate Man from the burden of the Flesh which overmasters it, or inticeth the Soule to such Practises as the Spirit dislikes. And from this Burthen of the Flesh the Spirit of God, or his peculiar Providence, doth free the Soule, or Spirit of Man, by laying some one kind or other of Bodily Affliction upon him, which is more displeasing to his Nature, then the Former Motions of the Flesh were pleasant. But the Spirit of Man thus Freed in part from the Burthen of the Flesh where∣in it lay smoothered or much oppressed, cannot so perfect Mortification begun, as Nature freed by Physick from oppressing humours, digests the Reliques or remainder, and by digesting them, recovers health and strength. What Advantage then doth accrue unto the Spirit of Man by weakening the Inclinations of the flesh? Much every way. For, the Flesh being thus weakened, the Spirit doth hereby become more Towardly Passive then it was before, more apt to be moved by the Spirit of God, and by such motions more capable of Spirituall Cure. Every Motion of our Spirit by the Spirit of God, doth abate or weaken the Inclinations of the Flesh: and every such Abatement or Degree of weakening the Flesh, is a Degree of Mortifica∣tion.

6. These First Degrees of Mortification are commonly wrought by inter∣posed Fits or Motions of the Spirit of Man produced by the Spirit of God. The men that are partakers of them have Libertie or Respite in the meane time to Reflect upon them; and by thus reflecting upon them or by taking them into serious Consideration, are enabled, to avoid such External Occasions as strengthen the Inclinations of the flesh, and to cut off their Food and Nu∣triment. For albeit the Spirit of man be in the first Cure meerely Passive: yet it is not so Passive as stocks and stones or other senselesse Creatures are: It hath a true sense or feeling of the Motions put upon it, or produced in it, by the Spirit of God. Nor is the Spirit of man sensible only of such Motions, in such sort as Flyes or Gnats or other imperfect sensitive Creatures are of bodily motion; that is, sensible only for the present without any remem∣brance of what is past, or consideration of the like to come. Partly from the Memory of former Motions, which have been put upon it; Partly from the Representation or Consideration of the like apprehended by it, as

Possibly Future or approaching, the Spirit of Man though it cannot move or expell the inclinations of the Flesh by way of proper Agencie or Efficiencie, is yet able so to Countersway them, as that they cannot exercise their intended Motions, or accomplish their Attempts.

7. This is the Apostles Doctrine, Gal. 5. 16, 17. This I say then, walke in the Spirit, and ye shall not fulfil the Lust of the Flesh. He doth not say; ye shall not be opposed or assaulted by the lusts of the flesh: for, (as in the next words is included,) the flesh will still attempt the Execution or Exercise of its Motion. For, the Flesh (saith the Apostle) Lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one to the other; So that ye cannot do things that ye would. That is, The Flesh can neither do the things that it intendeth to do, nor the Spirit produce those Effects which it wisheth and much desireth; no more then Heat can produce its proper Effects, when it is overmatched (in the same Subject) with Cold; or, then Cold is able to produce the proper effects thereof, whilest it is attempered or Coun∣terswayed by Heat. Now the Spirit whereof our Apostle speakes in this place, is the Spirit of man, at least the Spirit which is in man though in part re∣newed by the Spirit of God. For, as the Apostle speakes, the Flesh and the Spirit here meant▪ are Contrarie: And it is the nature of Contraries to be in one and the same Subject: And it is the true propertie of Contrarie Inclinations to move and sway upon one and the same Centre or Point of Rest or Depen∣dence. Otherwise, how strong soever the one Contrary be, it could not Countersway nor Counterpoyse the other. The Point or Centre whereupon the inclinations of the Flesh and Spirit doe move or sway, is the Soule which sometimes inclines more unto the Spirit, sometimes more unto the Flesh or Carnall Affections. The whole worke of Mortification is but a Putting off the Old man and Putting on the New. The more the inclinations of the Flesh are weakened, the more apt is the Spirit of Man to be moved, impelled, or strengthened by the spirit of God; And the more apt it is to be moved by the Spirit of God▪ the more easily and Readily will the inclination of the Flesh or Old man be weakened by it. So that there is a Con∣tinuall Reciprocation betwixt the weakening of the Flesh, and the strengthening or renewing of the Spirit. In every severall Act or motion of Gods Spirit, by which the Spirit in man is renewed or quickened, the Spirit of man thus assisted by the Spirit of God, gets a Double Advantage of the flesh: First, it directly wea∣kens the inclinations of the Flesh or old man, and by weakening them, gains further possession or interest in the Affections, wherein the lusts or desires of the flesh were seated. Secondly, The Spirit of man being revived and quick∣ned by the Spirit of God, doth not only Countersway or curbe the Flesh, but withall doth Purifie the Soul, or the Fountain of the Affections, & in the next Conflicts useth the Service of the Soule and inferiour Affections to Conquer and expell the Remainder of Carnal desires or Concupiscence, or at least doth keep them under that they cannot make head or open rebellion as it were to depose the Spirit of its Soveraigntie, after once it hath gotten it▪ Spe∣cially if men which have proceeded thus farre in this Conflict, be warie and vigilant, alwayes remembring that their Greatest strength consists in implo∣ring the assistance of the Spirit of God, in waiting His Approach, and attending His Motions. But let no man think he hath got the victorie over the Flesh, or hath performed this Dutie of Mortification as he ought, until the Desires or Inclinations of the Flesh be Mortified by the vivification or quickening of the Affections wherein they were seated: or until the Spirit & Soul of man re∣nevved (as hath been said) by the Spirit of God, have vvon the Soul and Affecti∣ons unto their side or part.

CHAP. XXXV.

Wherein the Accomplishment of Mortification, or, of Conversion unto God, doth properly Consist.

1. AFter this Preparative to Mortification thus begun by the Spirit of God or by his Peculiar Providence, the whole Cure consists in the Assimilation or Transformation of our Spirit into the similitude or Likenesse of the Spirit of God:* 1.37 and this is wrought by the Renewing of Gods Image in us. Some Reliques there be of Gods Image in the natural man, the like whereof are not in Divells: and these are seated in The Spirit or Synteresis. Howbeit these in themselves are no better then dead stocks or rootes untill they be revived by the Spirit of God and secret Influence of his Graces: but so renewed they naturally diffuse the influence of life into the stemmes or branches. The soul and body of the whole man are so quicke∣ned by them, as the branches or stemmes in the spring time revive by the re∣turn of sap from the root: Both are quickned and revived by the Spirit of God, and by the sweet disposition of his Providence, as trees, as herbs, grasse, and other Vegetables are by the Sun, by the sweet influence of Heaven, and by the moystned Earth, whereby the rootes are immediatly cherished.

2. This Vivification or renewing of the Spirit in man, is immediatly wrought Per Simile; As our Animal or Vital Spirits in Swounds are revi∣ved by the Spirit of wine or other comfortable water. First▪ The Re∣liques of Gods Image or implanted Rules of Conscience have more imme∣diate Similitude with the Spirit of God or of Christ, than the inferior Facul∣ties of the Soul or body have. And yet these Reliques of Gods Image or Rules of Conscience being true parts or native branches of the Spirit of man, symbolize better with the soul and body of man, then this Spirit of God which worketh this Mortification, doth. So that albeit the Spirit of God or his preventing Grace doth alwayes begin this Mortification, without any operation or Co-Agencie of the Spirit of man; And albeit the Spirit of man be a Meer Passive in all the Motions by which it self is renewed and quick∣en'd: Yet after it be not only moved, but thus touched and quickened by the Spirit of God, Actus agit; it works, not only by Countersway or Reni∣tencie, but it diffuseth the influence of Life and Grace which it self receiveth entirely from the Spirit of God, throughout the inferiour Faculties of the Soul: It takes the place or room of so much of the Lusts of the flesh, as it Expells; And as well in the Expulsion of the Lusts of the Flesh, as in taking possession of the Body wherein they were seated, it useth the Soul as the Medium deferens, as the Mean (at least) for communicating life to the Flesh or Body. And by this Diffusion of the Spirit of Life or influence of Grace throughout the Faculties or Affections of the Soul, the second part or Ac∣complishment of Mortification is wrought, which (as was said before) con∣sisteth in the Rescuing or winning of the natural Affections from the Flesh unto the Spirit.

3. For better understanding the manner how this Accomplishment of

Mortification is wrought, We are to consider, that albeit the Lusts of the Flesh are simply evill: yet the Affections wherein they are alwayes seated, are in their nature neither simply Good nor simply Evill, but of an Indefinite or Indifferent Temper between Moral Goodnesse and that which is Mo∣rally Evill. They become Good or Evill, or at leastwise, more or lesse evill, according to the several marks at which they aym, or the diversitie of the Objects on which they bestow themselves, or of the Issues which they find. True it is, that the Fountain of our Affections is so tainted by Original corruption, that no Affections or desires, as they issue from the heart of the Natural collapsed man, are pure or free from stain or sin: yet they become more or Lesse filthy or criminous according to the Course or Current which they take. The Fountain of the First Mans Affections was clear and pure: yet were his desires polluted by the Vent or Issue which they took; as a stream or Rivulet which takes its Original from a pure Rock, doth instantly lose its Original Puritie by falling into a muddy Channel, or running through a filthy sink, especially if the Current by stoppage or other external cause, do Reciprocate upon the Fountain or spring. On the Contrarie, the water which springeth out of a mosse or quagg, becomes purer and clea∣rer by taking its course through a Rock or Gravel. It being granted then that the verie Fountain of our Affections or desires is polluted, and unclean; the Mortification whereof we speak, is then truely wrought, when the natural Affections wherein the Lusts of the flesh are seated, are recovered or diverted from the Course of the Flesh, and won unto the Conduit of the Spirit. The Flesh or deeds of the Body must be Mortified; But this mortification must be wrought, not by mortifying or destroying, but first by purifying, then by quickening or reviving the natural Affection, wherewith the Lusts of the flesh do mingle, as mire or filth doth with water which falls into it, or as bad humours do with the blood.

4. Lasciviousnesse is reckoned by St. Paul amongst the works of the flesh: And Mary Magdalen who had been Notoriously Wanton and Lasci∣vious, had this member of the Old man truely Mortified in her without en∣feebling or benumming the Affection of Love it self, which was as strong in her as ever it had been, but set upon its right mark, and imployed in the Ser∣vice of the Spirit. She stood (saith the Text) at our Saviours Feet behind him, weeping, and began to Wash his Feet with teares, and did wipe them with the haires of her head, and kissed his feet, and annointed them with the oyntment. Luk. 7. 38. Thus she did because she Loved much: And she Loved much, because many sins were forgiven her. Her Wanton Love or rather the wantonnesse of her love was truely Mortified by the vivification or Quickening of Spiritual Love in her: For the Love of the flesh was mortified by the Love of the Spirit.

5.* 1.38 Amongst other Deeds of the Body, amongst all the Lusts of the Flesh, Pride or Ambition is the most dangerous, and must be Mortified by the Spi∣rit. But wherein doth the true Mortification of it consist? Not in Nega∣tives; not in an Absolute disesteem of all Honour, or disclaiming all desire of praise or reputation. For this may stand with Stoical stupiditie, or Cynical sloth, or nasty proud contempt of the world: which kind of temper hath least affinity with that Mortification which becomes a Christian: For This requires, that the Affection it self remain entire for the service of the Spirit. Rom. 6. 19. The Affection out of which Pride or Ambition groweth (as a Wen out of a comely Body) is a Desire of Praise or Honour. Neither is all Desire of any Honour, nor the Excessive desire of some Honour a work or

lust o•• the Flesh, or any branch of Pride or Ambition, which properly con∣sists in the immoderate Desire of that Honour which is from men. This indeed is a Lust of the Flesh or Carnal Concupiscence, which must be Mortified. And the best Method for the Mortification of this Desire, is by raising the esteem or price of that Honour which cometh from God. This Desire must have the predominant sway in our heart, before we can be true Beleevers. So our Saviour teacheth us Iohn. 5. 44. How can ye beleeve which receive honour one of another, and seek not the honour that cometh from God, Only? Now without true Belief there can be no true Mortification. The same Spi∣rit which worketh Faith or Belief in us, doth with it and by it, give us the true esteem of that Honour which cometh From God, Alone. The true esteem of this Honour being imprinted upon our soul and spirit, doth increase the Desire of it. And as the Desire of it is increased, Pride and ambition (which is but a desire of that Honour which is from Men or from the world) must needes decrease, and by thus decreasing be truely Mortified.

6. Another most dangerous work of the Flesh is Covetousness. The mortification of this work or member of the old man, doth not consist in a Retchless Temper, or neglective Content in Living from hand to mouth, without any provident care for Times Future: for this is Sottishness. The desire of riches is not a sin but a natural Affection, which must not be Mor∣tified, that is, not destroyed, but revived and quickened. Wherein then doth Covetousness consist? Not simply in the Desire of riches, but in the Excessive desire of such riches as perish, or of such other meanes or of necessa∣ries of Life, as are less worth then Life it self. The Affection or Desire of riches is not to be quelled, but to be diverted from its muddie Channel, by the Spirit of Mortification. This spirit of Life doth draw or conduct our desires that way which the Lord of Life commands them to take; that is, to seek after Riches, but after Riches of another kinde: Lay not up for your selves treasure upon Earth, where moth and rust doth corrupt, and where theeves break through and steal. But Lay up for your selves treasure in heaven, where nei∣ther moth nor rust doth corrupt, and where theeves do not break through and steal. Mat. 6. 19. 20. By the Parable Likewise of the unjust Steward, and that other of the Talents, we are commanded to imitate, or rather to out-strip the Usurer or cunning Bargainer for worldly Commodities, in di∣ligent care and watchfull observance for increasing this Heavenly Treasure; in being as wise and careful in doing good to others, as Worldlings are in doing good unto themselves. No man offends in being vigilant and care∣ful, but in imploying his witts and care for gaining Transitory Wealth, which is less worth then his Life or soul; whereas this bodily Life it self is well Lost or Laid to pawn, for gaining Treasure in Heaven.

7. Drunkenness is a work of the Flesh which must be mortified. The Af∣fection whence this Loathsome stream doth spring, is a desire of mirth or pleasure. For no man directly desires to be Drunk. All men naturally desire to be Merrie, as having an internal spring of delight or mirth in them∣selves, which naturally desires an issue or vent; otherwise, the Soul and Spirit becomes sodden in Melancholy. Hence it is, that many mens Af∣fections detesting this Melancholy humour, be drenched in this Filthy sink or puddle of Drunkenness, which is but a Sinister or preposterous Issue of in∣bred Mirth. The true Mortification of this monster is not to be sought by quelling or weakening the Affection whence it springs, but rather by gi∣ving it another Issue or vent. Thus much is implyed in our Apostles ad∣vice. Eph. 5. 18. Be not Drunk with wine wherein is Excess, but be filled

with the spirit, speaking to your selves in Psalmes and Hymns and spiritual songs, singing and making Melody in your heart to the Lord. Our Apostle here sup∣poseth, that the spirit of God, which alone worketh the mortification of this sin and other Lusts of the flesh, although he detests all drunken ryotous mirth, is not a dull spirit of melancholy. It delighteth much in its own mu∣sick, alwaies desirous to hear pleasant songs of its own setting. And there is no meanes so Effectual for drowning drunken mirth, as a full consort of the musick of this spirit; Beatus populus, quiscit Jubilationem hanc. Blessed are the People That can rejoyce in Thee O Lord.

8.* 1.39 Thus it is plain how this Cure must be wrought by Contraries, and yet per simile, by the Like too. The Lusts of the Flesh must be Mortified by the Spirit, and yet these are Contraries. But if we descend unto Parti∣culars: Ambition or desire of honour, must be mortified by desire of Ho∣nour. Covetousness which is a desire of Riches, must be mortified by the desire of Riches. Drunkenness which is a Desire of Mirth, must be morti∣fied by a desire of Mirth. Immoderate carnal Love must be mortified by excessive Love of Christ and of things Spiritual. Between the Desires them∣selves there is as true Similitude as is between the several currents of water which issue from the same spring or fountain; but as perfect a Contrarietie between the Objects and issues of the desires, as there is between the several waters of the same fountain, whilest the One runnes in a pure rock or con∣duit pipe, and the other into a sink or puddle.

9. To Conclude then; The spirit of God doth first purifie the Fountain of our Desires, that is, the spirit or Conscience of man. The spirit of man being thus quickened and purified, doth by direction and assistance of the same Spirit of God, divert the current of his Desires, and give a new vent or issue to his Affections. And the Desires or Affections by this diversion of their Current, receive a further Degree of Purification from the Ocean or Sea into which they empty themselves, that is, from Heaven and the heavenly Lights on which they are sett. Between the Current of our Desires or Af∣fections thus purified by the spirit of God, and the Coelestial Objects whereon they are sett, there is such Reciprocation or mutual recourse, as it were between a stream of pure water and a Sea of Nectar; the stream or spring still falling into the sea, and the sea still sweetning the stream by reflowing upon it. The spirit of Christ which knowes no bounds or Limits; which is more boundless then the Ocean, delights in our Desires or Affections whilest they are sett upon heavenly things. And the more his spirit is delighted in our Desires and Affections thus emptying and pouring out themselves, the more he purifies and sweetens them by the influence of his Gratious Spirit. Yet are not any mans Affections so throughly sweetned by the Spirit of Grace in this Life, as not to retain some permanent Tincture or mixture of the Flesh. Howbeit, every man is Throughly mortified, in whom the spirit of Christ hath gotten the Soveraigntie over the Flesh, and won the better part of the natural Affections, to its service. But whether this Soveraigntie being Once gotten, may not Finally or for a time at least be lost, Heave it to the determination of the Schooles. My application for the present shall be from the words of the Son of Syrach Ecclus. 38. 25, 26. Though the book be Apocryphal, yet his observation in this place is Canonical: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The wisdome of a Learned man cometh by opportunity of Leasure, or (as some read) by right imployment of his vacant time. And he that hath little businesse shall become wise. How can he get wisdome that holdeth the Plough, and that glorieth in the Goad, that driveth Oxen and is occupied in their Labours,

and whose* 1.40 talk is of Bullocks, Or, of the breed of bullocks? His verdict concerning Handy-Crafts-Men, is for the most part true of Men full of that which we call Book-Learning: or imployed in matters of Government of Sate: Would to God it were not too true of many, that have little Busi∣ness. In respect of this private Learning Every one of us. Especially in these times, have Bookes enough of our own, so we would sequester some com∣petent times or vacant seasons for serious perusing them. Every mans course of life and dayly Actions, are the best Bookes for this Learning. And no man can so well read them, as his own Spirit and Conscience. Herein then consists the Wisdom of him that is in part, and desires to be A ••etter Christian: First, in careful Observing the Touches of Gods punishing or chastising Hand: Secondly, in Reflecting upon the motions of his Spirit: Thirdly, in duly Examining Every day. What advantage the Flesh hath got∣ten against the Spirit, or the Spirit against the Flesh All this being done, the best imployment of all these Talents which God commits unto our trust, must be in acknowledgeing our whole strength to be from God, and in Consecrating our best endeavours by continual Prayer for the assistance of his Spirit. In this Last Point we are Active, yet Active only to the End that we may be Towardly Passive, that we grieve not the Good Spirit of God by which our Sanctification must be wrought. He will not forsake Vs, un∣less we forsake Him first. But as water which hath been heated by the fire congeales the soonest after it be taken off, and removed from it: So they* 1.41 which have felt the Motions of Gods Spirit, and have been in some mea∣sure Mortified by it, freez the soonest in the dregs and Lusts of the flesh; and have their hearts extraordinarily hardened, if once they forsake him, or so grieve him that he cease to renew or continue his former Motions. But he that will give his heart to resort early to the Lord that made him, and will pray before the most High, and will open his mouth in prayer, and make Supplication for his Sins: When the Great Lord will he shall be filled with the Spirit of Vnderstanding. Eccl. ••9. 5. 6. Oh how much better had it been for us to have had our hearts filled with this Spirit, the Spirit of Comfort, than to have our Dwellings, as now they are, possessed with Grief and Heaviness; and the whole People inraged with Jealousies, with Furious Zeal, and discontent! Now all this is come upon Us for no one Sin more; more for this one, then for all the rest, I mean our negligence in frequenting the House of God at those times, or our ill imployment of those vacant times, which Authoritie had sequestred and set apart for Solemne Prayer and Thanksgiving.

10. Put here the Reader will remember, and perhaps Challenge me either of Forgetfulnesse, or of Breach of Promise, for not discussing the Third General proposed,* 1.42 which was, The exact Limitation of these Two Propositions, [If ye live after the flesh ye shall die: If through the Spirit ye do Mortifie the Deedes of the Body ye shall Live] My Apologie must be This: That haveing taken some more Paines in this Point, then in the rest Concer∣ning Mortification; I find the Limitation so inwrapt with the true State of the Question [Concerning Election and Reprobation] that I cannot touch the One, but I must handle the Other: and for this Reason have Deferr••d, not Forgotten,* 1.43 the Determination of the Third Point, untill I have finished what I have Long Conceived▪ of the Points Concerning [Election, Reprobati∣on, or Predestination] Points as I have often intimated in publick Meditati∣ons, of more easie and facil Resolution, then most other Controversies in Divinitie; if so we would take these Termes [Election, Reprobation &c.]

as we ought to do, in their Passive or Concrete Sense. But if we take them in the Active or Abstract Sense, or, as they are Acts in God, their Determi∣nation is to Mankind, even to General Councils, altogether Impossible; yea to Attempt this work is either an undoubted Spice of Phrenetical Pride, or an infallible Symptom of Divine Infatuation.

CHAP. XXXVI.

Containing the Scope or Summe of what hath been said Concer∣ning Free-Will and the Service of it in the Dutie of Mortification.

1.* 1.44 THe utmost Ayme or Final Cause of all these former Discussions was, to make them an Introduction unto the Second part of the Knowledge of Christ and of him Crucified, and of his Resurrection from the dead, and Sitting at the right hand of the Father: that is in a word, How he doth set us Free Indeed from the Servitude of sin and Satan. The Second End and most immediatly subordinate to this purpose was, to pro∣voke or rouz up our spirits to shake off that slumber which hath possessed a great part of the Christian World; specially since those Vnfortunate Con∣troversies betwixt the Jesuits and Dominicans, and the like betwixt the Lu∣therans and the Zwinglians or Calvinists, set forth of late in a new dress be∣tween the Arminians and the Gomarists, have so contentiously been deba∣ted. The only Issue of which debates amongst the Learned, hath been to bring their Auditors or Readers to a Gaze or Stand, and to Cause them to make a Sinister use of that Maxim in Law, Lite pendente nihil fit; whilst the* 1.45 Controversie has been under debate nothing has been done, even in Duties most necessary to their Salvation. Both Parties, how great soever the dis∣agreement betwixt them hath been, have agreed too well in this Resoluti∣on, aut otiosos esse, aut (quod pejus est) nihil agere; either to be altogether Idle, or (which is worse) to take a great deale of paines to no purpose, in rea∣ding much and resolving to do nothing, untill the Controversie betwixt Grace and Nature were fully determined, and the Bounds or Meere-Stones betwixt Gods Part and Mans Part be set forth, that we might Punctually know, what he is willing or would be pleased to do, and what we may and ought to do for working out our own Salvation, or for being made Free In∣deed by the son of God.

2. The Points useful for clearing this business are but Two. And both of them have been handled before. The Summe of the Former in Brief was this. [What Freedome of will may be conceived Compatible with absolute Servi∣tude to sin and Satan?] The Answer in Brief * was This:* 1.46 That without some Portion of Free-Will, even in the natural and unregenerate man, all the Admonitions Given by our Saviour in the 8^th of St. Johns Gospel unto the Jewes, or afterwards by his Apostles to both Jewes and Gentiles, had been much better bestowed on Bruit Beasts whether wilde or tame, nay even upon stocks and stones, then upon men. For the true reason, why Bruit Beasts or other Creatures cannot be Servants, is, because they are not endowed with Reason, or (which is all one) with some Free-Will. Everie

Civil Servant or Slave hath as Free a Will as his Master hath; Sometimes a great* 1.47 deal more Free. The Essential Difference betwixt them is this; That a Servant hath no Liberum Arbitrium, no power or Arbitrement to dis∣pose of his own Actions or imployments according to his own Free-Will or choyce, but according to the Free-Will or appointment of his Master. Brief∣ly and more Punctually thus: It were impossible there should be any such Servum Arbitrium or true Servitude unto sin, as Luther contended for, where there is not Libera Voluntas, such Freedome of Will as we now treat of. And this was all that Erasmus did conclude, or (I take it) did intend to make good against him. It was an oversight in Luther and in most of his Follow∣ers (Learned Chemnitius only excepted) not to distinguish inter Liberum Ar∣bitrium & Liberam Voluntatem. Vid. Chem. Comm. in Melan. de Libero Arbit. Sive (ut Chemnitius agnoscit Luculentiorem esse Titulum) de Viribus Humanis.

3. The Second usefull Point is, to know, [What Branch of Free-Will either the Natural man before he come to profess Christianity; or Christian Children Baptized, are bound in the first place to exercise?] To this The Answer is easie, and hath alreadie been given before;* 1.48 That every Christi∣an Child or other Capable of being Catechized, are in the first place bound to exercise that part of Free will whereby mankind is radically and prima∣rily distinguished from bruit beasts, that is, the Freedom or power of Re∣flecting upon their own thoughts or Actions, or upon Others advice or Counsel for casting off the yoke of Servitude to sin. Now the greater Im∣potencie or want of Power any man finds in himself to sett himself Free, or to do well, the greater Opportunitie and better Motives he hath to beseech God and the Son of God our Saviour Christ, to sett him Free, and to enable him to do those things which being done he shall be set Free. For the Question is not, nor ever ought to have been made, [Whether we have any Free-Will or power to make our selves Free, but; Whether we have a Free-Will or some Abilitie to do those things, which being done, we shall be made Free, which being left undone, we have no Hope or probable Assurance that we shall be made Free Indeed by the Son of God.]

4. Let Every one that is called a Christian and is not ashamed of the Cross of Christ or of Baptism in his name, account it an open shame or Scandal both to his Person and Profession, either to deny or suspect that he hath not the same measure of Free-Will, (or a greater,) which Naaman the Syrian had, when he came to the Prophet. Now he had a true Free∣dome of Will or choyce of harkening or not harkening to Good Counsel. The one Branch he exercised in not obeying the Prophets Command: The other he practised in hearkening to his Servants Advice or Counsel. And it went better with him that he did so: For otherwise he might have gone home a more grievous Leper then he came, and made himself uncapable of the Miracle wrought upon him by God alone. Let us Likewise account it a shame to suspect, that we have not the same Freedome of Will; which the Widdow of Sarepta had. Now she had a true Freedome of Will or choyce, either to relieve or not to relieve the Prophet out of her small store. If she had not relieved him, she and her Child might have died for hunger within few daies after. But she making choyce of the better part of such Freedome of Will as she had, was with her Child preserved alive by miracle. Let such as be Servants to sin, as she was then, when the Prophet came to her, use that Portion of Free-Will which they have, either as well or not further amiss, then she did hers: And the Lord (no doubt) will work as great miracles in and upon their Soules, as he did upon her poor pittance of

oyl and meal. Let not any man that professeth himself the Servant of Christ, be more prone to Tempt God by Distrusting, then to Try his Goodnesse by practising the Like works of mercy and charitie, as that poor Widdow did.

5. Even such amongst us are most conversant and busiest in the med∣ling or market-way to Gain or Preferment, and by their several Trades or Callings which they have made choyce of, more obnoxious then other men are, to the temptations of the Prince of this world, will scorn to be sus∣pected not to have as much Free-Will, or Good Nature, or as good affecti∣on towards Christ and his Gospel, as the Romane Souldiers or Publicans had unto John Baptists Person, or his Doctrine of Repentance. And a Freedome of Will or ability they certainly have, as well to be contented with their wages or Fees, and to deal Conscionably, as to exact more then their due, or to oppress others by bribery, by extortion, or unjust exactions. If they make choyce of practising this later Branch of such Free-Will as they have: this is but to take Earnest mony to become hired Servants unto Mam∣mon. If they make choyce of that part of Free-Will which Zachaeus did practise, that is, to be Charitable, Liberal to the poor, and to make such Restitution as he did, to those whom they have wronged: then they shall be made Children of Abraham, or (which is more) true Servants of God, and of Christ, whose Service is perfect Freedome.

6.* 1.49 Again, albeit not many of us (scarce Ten in any Age since the Apostles Times) have any Freedome of Will or ability to determine or examine the Controversies about the power of Grace and of Nature; about Justification or Election: yet even the meanest amongst us have a Freedome of Will, either to say or not to say their dayly Prayers or Devotions; and a Like Freedome of Will, to frequent or not to frequent the Solemn Prayers of the Church, and to hear them either negligently, or attentively; and a Capacity withall to understand the meaning of them, being expounded unto them by their ordinary Pastors or Catechists, whom I could wish to make this, one special work of their Function.

7. For Conclusion, I shall commend to every Readers or Teachers Meditations, that Prayer of the Church appointed to be read (amongst others) in the second Service. [Prevent us, O Lord in all our doings with thy most Gratious Favour, and further us with thy Continual Help, that in all our works begun, continued, and ended in thee, we may glorifie Thy Holy Name, and finally by thy mercy obtain everlasting Life, through Jesus Christ our Lord.] In the First part of this Godly Prayer we have the State of the Question concer∣ning the Concurrence of Grace and Free-Will, more pithily and more plainly set down, than in any Controversie-writers, whether in the Romish or Re∣formed Churches. The Summe is, that without Gods Preventing Grace, or peculiar disposition of his Favourable Providence, we cannot do any Good Works at all, though but Civilly or Morally Good, (as a Learned Jesuit ac∣knowledgeth) nor any works Spiritually Good without Gods assistant Grace or Gifts of the Spirit inherent in us. This is that which is in the same Prayer Better expressed by The Furtherance of his continual help. In the later Clause of the same Prayer [That in all our works begun, continued and ended in thee, we may glorifie thy holy name, and finally by thy mercy obtain everlasting Life,] we have all (I am perswaded) that the Romish Church would have said Concerning the Necessitie of Good Works, Whether unto Salvation or Justifi∣cation; and all again that the Protestants have said or can say, against the Romish Church, concerning Justification by Faith only, without works.

When we Pray, that we may glorifie Gods Name by our good works; this ar∣gues their Necessity unto Salvation, if not to Justification. And when we pray, that after we have glorified Gods Name by our Good works, we may attain Everlasting life, by Gods mercy in Christ, and through Christ: this is an Argument most Concludent, that we must not rely upon, or put our Con∣fidence in the Best Works which we do, though we do them continually; but in Gods Mercies, and Christs Merits Only. And this is the Full and Lively Expression of our Apostles meaning, when he saith: We are Justified by Faith in Christ alone. Finally, Let all of us remember this Lesson, that when it is said, We are to Renounce Good works in the Plea of Faith, or all Trust* 1.50 or Confidence in our Selves, or in our Merits or Workes: This must al∣wayes be understood, of the Good works which we have done, not of the Good works which we have left undone, much less of Works which we have done amiss. We must (as our Saviour instructs us, Luk: 14. ver. 26. and many other places) deny our selves and forsake all, before we can be truely his Disciples. And we must be truly his Disciples, before we can be made Free by Him Indeed, as is apparent from the words of our Saviour here∣tofore recited. Ioh. 8. 36. Let us therefore beseech him which quencheth not smoaking Flax and crusheth not a bruised Reed, to plant in us Good Intentions to grow by his Assisting Grace into Good Desires; and good desires, into firm and constant Resolutions of doing that which is good and acceptable in his sight; and finally to Crown our best Endeavours wrought in us by his Grace with Everlasting Life and Glory through His Mercy in Jesus Christ our Lord. Amen, Amen.

The End of Chapt: 36. and of the Fift Section.

Notes

• * 1.1

  A brief Para∣phrase upon Rom. 8. 12, &c.
• * 1.2

  This word, Flesh, some∣times signifies our Bodily sub∣stance; some∣times, our Cor∣rupted Nature.
• * 1.3

  Mortification Vniversal in respect of mens Persons, not so in re∣spect of the Duty to be performed.
• * 1.4

  Vid. Victor. Relect. 13. pag. 642, &c.
• * 1.5

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• * 1.6

  Original sin not utterly ex∣tinguished by Baptism.
• * 1.7

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• * 1.8

  Of the Nature of the Fight with our own Bodies in Ge∣neral.
• * 1.9

  It will be use∣ful for the Rea∣der to Know, that if he please he may read more about This Subject of Mortification (either now, immediately before he proceed to the 30 Chapter, or after the reading of the 35 Chapter; or of this whole 5 Section:) in the Appendix, at the end of this Book. In which, The Third General Enquirie Proposed, Chap. 28. § 2. [Touching the Limitation of the Two Propositions, If ye live after the Flesh ye shall die. If ye—mortifie—ye shall live.] And promised Chap. 35. § 10. is handled.
• * 1.10

  Our Progresse in Mortifying Our Selves, the best Rule for knowing our Estate.
• * 1.11

  Mortification and Crucify∣ing, Termes not ••••divisible, but of Large Extent.
• * 1.12

  Seeing to Mor∣tifie implies an Action How Man can Mor∣tifie his Flesh.
• † 1.13

  Conversion, or, Mortifica∣tion Spiritual and Moral. See the Note at the end of this Section: or of Chap. 36.
• † 1.14

  Conversion, or, Mortifica∣tion Spiritual and Moral. See the Note at the end of this Section: or of Chap. 36.
• * 1.15

  In what sence we are said to be Passives in our Conversi∣on.
• * 1.16

  Confess: 8. lib. 12. Cap.
• * 1.17

  Men must be in some sort Active, that They may be Towardly Passive in the work of Mor∣tification.
• * 1.18

  ☜
• * 1.19

  In what sense we are said to work out our own Salvati∣on.
• * 1.20

  ☜
• * 1.21

  Or rather, industriously to labour for our own Sal∣vation: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.22

  Act. 16. 14.
• * 1.23

  The maine Objection against the for∣mer Doctrine fully answered.
• * 1.24

  Vid. Erastum Disput: contr•• Paracelsum.
• * 1.25

  Quaere if it be not other∣wise in a Pa∣gan ••f yeares, Coming to Christianitie. Without Baptisme either Obteined or Desired He cannot be saved▪ And Baptisme he may not have without Qualifications preparative, professed to the Church, that he may be admitted to it. And Reall in his Soul that he may have Rem Sacramenti, that is, be∣come partaker of the Inward and Spiritual Grace.
• * 1.26

  How it is said, All things were created of Nothing.
• * 1.27

  See the 2. note at the end of this Sect: chapt: 36.
• * 1.28

  ☜
• * 1.29

  Of the diffe∣rence betwixt the Spirit of God, and the Spirit of Man.
• * 1.30

  Pasqualius.
• * 1.31

  The Spirit of man is not said to be mortifi∣ed, but Quick∣ened by the Spirit of God.
• * 1.32

  1. Cor. 8. 7.
• * 1.33

  Whether the Cure of mens Souls be wrought by Contraries, or Symbolicals.
• * 1.34

  How the Cure of the Soul is wrought in severall sorts or Conditions of men.
• * 1.35

  I think he means Plinie Junior in that excellent 26. Epistle Lib. 7. See the note in the end of Ch. 36.
• * 1.36

  ☜
• * 1.37

  Some Reliques of the Image of God in man, which are not in Divells.
• * 1.38

  The accom∣plishment of Mortification consists not in deading but in winning the Affecti∣ons unto the Spirit.
• * 1.39

  The perfect Cure of the Soul is wrought Per Simile.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.41

  ☜
• * 1.42

  Chapt. 28. Number. ••2.
• * 1.43

  See the Ap∣pendix at the End of this Book.
• * 1.44

  Needlesse Spe∣culations about Free-will &c. Chief Occasi∣ons of our Neg∣ligence in Good Practises.
• * 1.45

  ☜
• * 1.46

  See chapt. 24.
• * 1.47

  See the notes at the end of this Chapt.
• * 1.48

  Chapt. 25. & ch. 29.
• * 1.49

  A brief Rule for right sta∣ting the Questi∣ons Concerning the Concur∣rence of Grace and Free-will
• * 1.50

  ☜