The Unbelievers Preparing for Christ, Treatise · Sermon 2
1 COR. 2.14.
The naturall man receiveth no… the things of the Spirit of God, for they are fooliſhneſſe unto him: neither can he know them, becauſe they are ſpiritually diſcerned.
WEE have propounded heretofore five generall circumſtances of preparation. Firſt a man muſt know that the offer of grace is free. Secondly that a man muſt will Chriſt and grace before hee ſhall have Chriſt & grace. Thirdly, he that doth will Chriſt, ſhall have Chriſt and ſalvation by him; all which we have already handled out of that place Revel. 22.17. Whoſoever will let him take of the water of life freely. And now wee are come to the fourth circumſtance, which is that no man by nature can will Chriſt and Grace; and for this purpoſe I have choſen this Text. And a little to make way for our ſelves, if you take your eyes backe to the beginning of the Chapter, about the 3, 4, and 5. Verſes, you may ſee how the holy Apoſtle doth expreſſe his earneſt deſire to preach nothing, not know any thing but Chriſt Ieſus, and him crucified, and therefore hee lookes not after the excellencie of humane eloquence, or wiſedome of men, though hee could have had this too; and happily expreſſed this alſo, yet hee proclaimes it in the eares of the Corinthian Doctours, that hee deſired nothing in that Vniverſity (for Corinth was a famous Vniverſity as Cambridge and Oxford is) but to know the Lord Ieſus and him crucified, and therefore his ſpeech and preaching was not with entiſing words of mans wiſedome, but in demonſtration of the ſpirit and of power the Corinth…an Doctors bragged of, that humane wiſedome and learning wherewith they were endued, but hee tells them he deſired not this, nor never look… after it. Now leaſt ſome might cavill at the Apoſtles neglecting of this elegance, whereby … might ſugar over his doctrine that was to be d… vered by him to the people, leaſt by the nor regarding of this, he might bring a neglect upon himſelfe and upon his doctrine; the Apoſtle therefore to remoove theſe filly objections and ſecret cavills, diſcovers unto us from the fift Verſe to the end of the Chapter, the excellency of the Goſpell of the Lord, delivered in the plaineneſſe of it in the ſixt Verſe; there ſaith he, howbeit we ſpeake wiſedome among them that bee perfect, yet not the wiſdome of this wo…, nor of the Princes of this world that come to nought, but wee ſpeake the wiſedome of God in a myſtery, even the hidden wiſedome which God ordained before the world unto our glory, as if he had ſaid, though you thinke (O yee Corinthians) that there is no learning but humane learning, yet you muſt know that wee ſpeake wiſedome too, and that to thoſe that are the perfecteſt men in their owne underſtanding. I tell you, wee ſpeake wiſedome which the world and the princes thereof, thoſe that have the greateſt parts never knew, never obtained; you Corinthian Doctors bragge much of your learning and knowledge, but you have received it of other humane authors, but wee teach unto you the wiſedome of God and of the Goſpell, which eye hath not ſeene nor eare heard, neither hath it entred into the heart of man to conceive, for God hath revealed them unto us by his ſpirit, where wee may obſerve by the way, that hee which teacheth the Goſpell in the plaineneſſe of it, teacheth the deepeſt things that can be conceived; for here S. Paul ſpeaketh of things which the wiſe of the world never heard of, never conceived. But then they might reply further, how can you know theſe things, and why may not others know them as well as you? Theſe are the two objections that might bee made againſt that which the Apoſtle had before ſpoken of. How came you to know them, and why may not others know them as well as you? The Apoſtle anſwereth theſe two queſtions. And he anſweres the firſt, how he came to know them, from the 10. Verſe to the 14. God ſaith he, hath revealed them unto us by his Spirit, for the Spirit ſearcheth all things, yea the deepe things of God; now wee have received not the ſpirit of the world, but the ſpirit which is of God, that wee might know the things that are freely given to us of God, as if he had ſayd, The ſpirit of God knoweth theſe things, and teacheth a poore ſoule theſe things as farre as is convenient for him; the Spirit of God underſtandeth theſe things, and makes knowne theſe things to his ſervants; they know not theſe things of themſelves but by the power of God; Spirit, the Spirit of God aſſiſting and working effectually in them, teacheth them theſe ſecrets. But then why doe not wicked men come to underſtand theſe great matters alſo? To this the Apoſtle anſwers in the Text, The naturall man receiveth not the things of the Spirit; for they are fooliſhneſſe unto him, &c. they doe not know them becauſe they cannot. A naturall man doth not know theſe things, they are wonders and miracles unto him, tell him how a poore ſoule comes to be humbled and broken, and have his ſinnes pardoned, and bee received to mercy, why theſe things are wonders to a carnall man, the Text ſaith, he doth not underſtand theſe things, becauſe hee cannot, and the ground of this is, becauſe they have not the ſpirit to teach them; & this I take to be the ſcope of the Apoſtle in the Text; and in the verſe we are to obſerve onelyonly one point meete for our purpoſe, for as we have ſayd before, there are five generall circumſtances of preparation obſervable; three we have handled, and the fourth is this, No man of himſelfe by nature can will to receive Chriſt; and this is here plainely ſet open in the text, and therein manifeſtly expreſſed, it is the maine ſcope of the holy Ghoſt in the words, a naturall man receiveth not, nay he cannot receive the things of God; but before wee can come to gather the point, two things muſt be diſcovered unto us. Firſt what is meant by a naturall man. Secondly what is meant by the things of the ſpirit of God. Firſt, what is meant by a naturall man, the Corinthians might have replyed upon the Apoſtle, what are you a man of the ſpirit onelyonly, what meane you by a naturall man? I anſwere, he is a naturall man, in phraſe of Scripture, which hath not the worke of grace ſoundly wrought in him, which hath not the ſpirit of God; whoſoever he be that lyeth in the boſome of the Church, whoſoever he be that hath a name to live and yet is dead, all carnall Goſpellers and hyppocrites, thoſe that are coloured over with the name of Chriſtians and religion, whoſoever they be that have not that ſaving worke of grace, and the new frame of grace ſet up and reared in their ſoules, by the aſſiſtance of Gods Spirit, all theſe how ever they may be coloured over, if they have not had the ſanctifying worke of Gods Spirit upon them, all theſe are ſayd according to the Phraſe of the Apoſtle, to be naturall men, and voyd of the ſpirit, as may appeare by the words going before the Text, and following after. Firſt compare them with the words going before in the 10. and 12. Verſes, Wee have received the Spirit of God, faith the Text; the naturall man and the ſpirituall are oppoſed one to another. Wee ſaith the Apoſtle have received the Spirit, ſo that hee that hath Gods Spirit is a ſpirituall man, and therefore hee that hath not the Spirit of God in him, hee that hath not the will of God revealed unto him by the Spirit he is a naturall man. Looke alſo in the words after the Text, Verſ. 15. He that is ſpirituall diſcerneth all things, he that hath a heart truly humbled, and a ſoule truly ſanctified; he that is adopted, he is a ſpirituall man, ſo that he which is voyd of the Spirit▪ he is a naturall man; the phraſe is excellent in this kind,Iude 19. Iude 19. theſe bee they ſaith the Text, that ſeparate themſelves, ſenſuall, not having the Spirit; the words there interpret one another, hee was ſpeaking before of wicked wretches, and thoſe that lived after their owne ungodly luſts; in the 18. Verſe ſaith the Text, there ſhall be mockers in the laſt time who ſhall walke after their owne ungodly luſts; where we may note, that we ſhall never ſee a mocker, one that oppoſeth Chriſt and the Goſpell, and is jearing at the Saints of God, but he walkes after ungodly luſts. They are ſenſuall men, who be thoſe ſenſuall men? thoſe that have not the Spirit of God, as wee may ſee Verſe 19. and therefore whoſoever he be or whatſoever hee be, be his appearance never ſo good, if hee be not truly ſanctified by the ſpirit of God, though he be a new man outwardly, if hee be not ſound in his converſation, hee is a naturall man; hee that hath not the Spirit of God ruling and domineering over his luſts, he is in a naturall eſtate.
The ſecond thing which is to bee diſcovered is this, vid. what is meant by the things of the Spirit of God, and then the point will fall faire and undeniable. To this I anſwere, there are ſome things of God that are revealed in the creation of the world, Rom. 1.20. there ſaith the text,Rom. 1.20. The inviſible things of him (meaning God) from the creation of the world are cleerely ſeene, being underſtood by the things that are made, even his eternall power and Godhead; that is, a man that looketh into the frame and fabricke of the world, and ſeeth the making of the earth, and the Sea, and all things therein, hee cannot ſay, but God hath beene here, an infinite wiſdome, and an Almighty power hath beene here, and framed all theſe things, but theſe are not the things of God, which are meant in the text, but there are other things of God which we muſt looke after, and they cannot be diſcerned by the creation of the world, and therefore, 1 Cor. 1.21.1 Cor. 1.21. we ſhall obſerve this, After that in the Wiſedome of God, ſaith the text, the world by wiſedome knew not God, it pleaſed God by the fooliſhneſſe of Preaching, to ſave them that beleeve, marke the naturall men might have knowne though they would not, that there was a God, by the wiſedome of God, that is by the wiſedome of God in creating of the World and by the obſervation of things in the ſame, but they could not take notice of him as a God reconciled, as a God that ſhould appoint Chriſt as a redeemer, and as a God that ſhould ſend Chriſt to bee a redeemer, theſe are the things which men could not know by the creation of the world and by the wiſedome thereof; the things of grace and of our redemption, the favour and love that God beares towards his in Chriſt, theſe are the things of God, the things of election, ſanctification, juſtification and glorification; theſe are the things of God which are meant eſpecially in the Text, as if he had ſayd, God by the ſpirit can onelyonly reveale theſe things, theſe come immediatly from God by the meanes hee hath appointed; a man may know that God hath created heaven and earth, and that he hath made all, and provided for all, and yet goe to hell. But hee that hath found Gods love in Chriſt, God working graciouſly upon his ſoule, God humbling his heart and pulling downe his ſoule that hee might bee fit to receive mercy, and then beſtowing mercy upon him; when a ſoule ſeeth theſe things, then theſe are the things of God here meant; Gods ſpirit muſt onelyonly work theſe, the ſpirit onelyonly muſt reveale theſe, and by the operation of the ſpirit wee are made partakers of theſe, theſe are the things of God which are to be underſtood in the Text; God is ſaid to call and to ſanctifie, it is the Spirit that converts, and adopts, and humbles mens ſoules, as who ſhould ſay, Theſe are the workes of the Spirit, there is no ſeeing, there is no perceiving of theſe, there is no way to be made partakers of theſe without the ſpirit, ſo that the doctrine now lieth open, and that is this; No man naturally is able of his owne power to receive the ſpirituall things of grace and ſalvation, no naturall man, that is, he that hath not the ſpirit of God working in him, no man that is in his naturall eſtate can receive the ſpirituall things of grace and ſalvation. Hee doth not receive them, nay he cannot receive them ſaith the Text, to put out all doubts, and to caſt away all cavills; the Text doth not onelyonly ſay he doth not receive them, but that he cannot receive them, doe hee what he will, doe he what he can, come to a naturall man; and aske him will you receive Chriſt and the worke of grace? why yes with all his heart, and he makes no doubt but he doth ſo, and hee hopes hee ſhall finde the comfort of it. The Text ſaith, God ſaith, the truth ſaith, you doe not, nay you cannot, you ſay you doe, whom ſhall wee beleeve in this caſe, God or you; I can prove you are a naturall man, you live in baſe wicked courſes, the Spirit of God is an holy Spirit; you live in ungodly and unlawfull courſes, the Spirit of God is a wiſe Spirit, you are ignorant and know not the things belonging to ſalvation, and therefore the world knowes, and you know that you are a naturall man, and the ſpirit, that ſaith a naturall man cannot receive the things of God, and yet you ſay you can, whom therefore ſhall we beleeve? ſo that the point is plaine, that a man by nature hath not power to will to receive Chriſt and grace and ſalvation by him, and we will make good the point in foure particulars, by way of explication, That a man hath not power to will to receive grace and ſalvation by Chriſt; Firſt to omit that which the Papiſts themſelves confeſſe in this caſe, namely that a naturall man of himſelfe cannot finde out the meanes of life and Salvation, but God muſt give him ſome preventing grace, he muſt be enlightned, that is, God muſt reveale and make knowne the things that concerne his peace unto him out of the Word; hee muſt diſcover thoſe things unto him, which appertaine to his peace and juſtification by Chriſt. I will omit this, and ſpeake onelyonly of the power which a naturall man hath to entertaine the things belonging to life and Salvation; and ſuppoſe it be granted that the things of Salvation muſt be made knowne unto a naturall mat in this caſe, or elſe he can never of himſelfe finde them out, yet when theſe things be ſet open to mens cares by the miniſters of God, when grace and Salvation are offered unto men, yet mar… when theſe are proclaimed, a naturall man cannot entertaine theſe things, but the heart of a naturall man will … away from theſe things, which we may plainely ſee, if wee looke but into the 19 of Mat. Mat. 19.22.22. there was a young man made ſome good profeſſion, he came unto Chriſt, and asked him, Maſter, what good thing ſhall I doe to inherit eternall life? Chriſt ſayd unto him, If thou wilt enter into life, keepe the Commandements, the young man aske… Chriſt, which Commandement he ſhould keepe, our Saviour anſwers him, Thou ſhalt not kill: Thou ſhalt not commit adultery, &c. The young man anſwers, All theſe things have I obſerved from my youth, what lacke Iyet; Then Chriſt ſaith unto him, if thou wilt be perfect, goe ſell all that thou haſt and give it to the poore, and thou ſhalt have treaſure in heaven, but the text ſaith, Verſ. 32. When the young man heard this, he went away ſorrowfull, for he had great poſſeſsions: All the while before our Saviour had not touched him to the quicke, but when he ſaith unto him, Goe thy wayes ſell all that thou haſt and follow me, and thou ſhalt have treaſue in heaven, he then went away, why, marke here, Chriſt made him a brave offer, hee told him he ſhould inherit heaven and happineſſe if he would but doe this, but ſaith the text, he went away ſorrowfull, the text doth not ſay that he would diſpute of it, and conſider of it, but preſently as ſoone as he heard it, he had a ſecret kind of diſtaſte againſt it, and went away and with drew himſelfe from the offer of life & ſalvation. The phraſe is pretty to obſerve in the 5 of Iohn 40.Iohn. 5.40. there our Saviour Chriſt was diſputing with the Scribes and Phariſees, and ſhewing unto them the meanes of Salvation, but marke what our Saviour ſaith of them, Ye will not come to me that ye might have life, marke that phraſe; for it is obſerveable in the 39 verſ. the verſe going before, our Saviour had ſayd unto them, Search the Scriptures for in them ye thinke ye have eternall life, and they are they which teſtifie of me; the offer was faire, if they would but have come to Chriſt, they might have had life, but marke what hee ſaith of them, of the Scribes and Phariſees, and ſo of all naturall men, they will not come, though mercy and ſalvation be offered and tendered.
But in the ſecond place, when theſe things of life and ſalvation are ſet before a naturall man, and offered unto him, and he will not come to Chriſt, that he may have them; yet ſuppoſe Chriſt come to him, imagine the Lord Ieſus comes home to the ſoule of a poore ſinner, and knocketh & rappeth at the doore of his heart, continually ſtriving with him by his bleſſed Spirit, and the uſe of meanes; although the Lord would winne him, and wooe him as hee did Ieruſalem, O Ieruſalem, Ieruſalem, how often would I have gathered thy children together, as a henne doth her chickens under her wings, and yee would not: Looke as the henne clocketh her chickens together that ſo ſhee may gather them under her wings, and thereby prevent them from ſome miſchance that may befall them, ſo the Lord Ieſus called after Jeruſalem, and wept over it: Oh that thou hadſt known at leaſt in this thy day the things belonging to thy peace, and yet they would none of him; juſt ſo is the caſe of all naturall men, God calleth after them, and kno…keth againe and againe, and yet notwithſtanding they do not onelyonly decline from the truth, but if the Spirit of God ſtill ſtrive with them, if they cannot goe away from Chriſt, but Chriſt followes them home to their houſes as it were, then they fall out with Chriſt, and profeſſe they will none of Chriſt and ſalvation, they reſiſt and oppoſe the Spirit of God, they take up armes againſt the Spirit in this kinde. Act. 7.51. there ſaith the text,Act. 7.51. Yee ſtiffe-necked and uncircumciſed in heart and eares, ye doe alwayes reſiſt the holy Ghoſt, as your fathers did, ſo doe yee: which of the Prophets have not your fathers perſecuted, &c. as who ſhould ſay, the Lord ſent his ſpirit in the miniſtery of the Prophets (for ſo you muſt conceive of Gods Miniſters, though they bee poore ſoules, yet Gods ſpirit labours through them, and when they ſtrive with the ſoules of men, and labour to plu…ke them out of their ſinnes, then Gods Spirit ſtrives.) God ſent his ſpirit among theſe men here, & yet they reſiſted it. And ſo, Act. 13.46.Act. 13.46. there ſaith the text of Paul and Barnabas, that they waxed bold and ſaid, It was neceſſary that the word of God ſhould firſt have been ſpoken to you, but ſeeing ye put it from you and judge your ſelves unworthy of everlaſting life, loe we turne to the Gentiles. The text doth not ſay, becauſe yee have gone away from the word, But becauſe you have put it away from you: Thus the ſoule of a naturall man doth put away the word of God, and oppoſeth ſalvation. In this kinde, in the 22. Matt. 5.Matt. 22.5. When the King there had prepared a great feaſt of fatte things, when he had killed he Oxen and his fatlings, and all things were ready, hee ſent forth his harbengers about to call them that were bidden to the feaſt, but they (ſaith the text) made light of it, and went their wayes, one to his farme, another to hit merchandiſe, &c. Chriſt he ſends his faithfull Miniſters about to invite all people to receive life and ſalvation, Come yee that are hungry and thirſti… and buy without money: but the truth is, they in the Parable ſpoken of, would not come to the feaſt, ſo it is with all naturall men, though our Saviour followes the…, and would perſwade them to entertaine the meanes of ſalvation, yet they refuſe it, and ſtand out againſt it; ſo that they doe not onelyonly withdraw themſelves from the truth, but oppoſe it when they are purſued.
Thirdly, a naturall man doth not onelyonly withdraw himſelfe from grace and ſalvation offered, and reſiſt this grace preſſed upon him, but if the Lord follow him yet further, and courſe him, and purſueth him that he may give him grace; yet conſidered in hi… ſelfe, hee is not capable of this grace. In the 6 of Mat. 24. there ſaith our Saviour, Ye cannot ſerve … and Mammon, Mat. 6.24.Every man naturally hath his Mammon, the proud man hath his Mammon, and the covetous man hath his Mammon, and the prop… man hath his Mammon, now theſe cannot ſerve God and Mammon, alſo to ſerve them both, doth not imply onelyonly a difficulty, but an impoſſibility alſo, ſo that we may plainely ſee, a naturall man is no capable of grace, but underſtand this wiſely, I doe not ſay, that a man by nature is uncap…ble of grace, thus farre, that he is not a fit ſubject to be wrought upon, and to be made capable, but th… I ſay, that a man having ſinne, and remaining in his ſinnes, is not able to entertaine grace, things ſo conſidered for a while, as long as he continueth in that eſtate, he is not capable of grace, but yet God …an make him fit, and diſpoſed thereunto, he may be wrought thereunto, and God by his ſpirit can make him able to entertaine grace, but he muſt firſt be diſpoſed therunto, looke as it is with a veſſel that is full of puddle, there is an unpoſſibility now in this veſſell, as long as it is full of that pudly and filthy water, that it ſhould receive cleane and pure water, but when it is emptied of that filthy water, then it is capable to receive pure water, but firſt the durty water muſt be put out, before it can receive the pure. Iuſt ſo it is here, though the ſoule may be made a veſſell fit to receive grace, yet now being full of abominations, full of covetouſneſſe, full of malice, full of pride, ful of love of our ſelves, full of hypocriſie, full of careleſſeneſſe, looſeneſſe, and prophaneneſſe, full of all manner of luſts, and corruptions, and concupiſcence of the fleſh, when the ſoule is brimme full of theſe, it is impoſſible that it ſhould receive grace, it is impoſſible that grace and corruption ſhould lodge in the ſame boſome, ſo that God muſt firſt empty the ſoule of theſe luſts, and abominations, and prepare him for grace, before grace can be put into him, before he can receive grace from God, the fallow ground that hath a great many thiſtles, and is full of weedes, and nettles, and graſſe, this ground we uſe to ſay is yet arable ground, it may be plowed and made fit to receive ſeede, and beare fruite, but it muſt firſt be plowed, for all the while this traſh is in it, it is not fit for ſeed, though it may be made fit by tilling of it, ſo the ſoule of a ſinner is arable, God can fit it, and prepare it to receive grace and eternall life, but he muſt be firſt plowed and made fit, he is overrunne with all corruptions, and therefore of himſelfe, for a while before the Lord humble him and fit him, and prepare him to entertaine Chriſt, and receive grace, he cannot receive it.Ioh. 5.44. Ioh. 5.44. There ſaith the Text, Ho… can you beleeve which receive honour one of another, and ſ…eke not the honor which commeth from God onelyonly. As who ſhould ſay, theſe things cannot ſtand together, that a man ſhould be full of ſinne, and at that time goe to the Spirit to have his ſinnes crucified, theſe thing cannot ſtand ſo, that there is a kinde of indiſpoſition and impoſſibility, for the preſent,Rom. 6 20. that a naturall man ſhould receive grace▪ Rom. 6.20. There ſaith the Text, When you … ſervants to ſinne, you were free from righteouſneſſe, that is, when a mans corruptions rule over him, when a man yeelds himſelfe to be under the power of his luſts, when ſinne is a mans maſter, inſomuch that he muſt do every thing which that commands him; if malice command him to hate, then he muſt obey malice, and hate, and envy his brother, when covetouſneſſe is a mans maſter, and, if that bids him gripe, and cheate, and cozen, he muſt then doe it, i… a man be thus a ſervant to ſin, he is free from righteouſnes, he cannot be made partaker of grace and ſalvation ſo long as he remaines in this eſtate and condition.
Fourthly, the fourth paſſage is this, as the ſoule of a naturall man declines from grace offered and revealed, as it oppoſeth grace, preſſed ſo in the fourth place it is not willing to be wrought upon, that it may be fit to receive grace, and be made capable of it; there is no naturall man under heaven that is willing to be wrought upon, that hee may be capable to receive grace,Luke 19▪14. hee would not have grace and Chriſt, and though he might in the 19. of Luke the 14. and 27. verſes, our Saviour Compares himſelfe to a maſter that was to goe into a farre Country to receive a kingdome, and therefore gives over his eſtate into the hands of his ſervants, hee called his ten ſervants and gave them ten pounds, ſaying, Occupie till I come.
Now when hee is gone marke what the Text ſaith in the 14. Verſe, We will not have this man to rule over us; the Citizens hated him and ſent a meſſenger after him ſaying, We will not have this man to rule over us. Herein is implyed two things, firſt that God would rule over the hearts, hee would informe their judgements, and fit their ſoules to receive grace, but marke what they ſay, We will not have him to reigne over us, wee will not have the Lord Ieſus take poſſeſſion of our hearts, and rule and guide them in the way of grace and ſalvation, and ſo ſay all naturall men when the truth of God is followed and preſſed, and their conſciences awakened and their minds enlightned, then they cry out, we will not be troubled and peſtered with theſe matters; in the 8. of Rom. 7. there ſaith the Text the carnall minde is enmitie against God,Rom. 8.7. for it is not ſubject to the Law of God, neither indeede can be. A naturall man is not ſubject to God, he is not, nay hee cannot be ſubject to the Law of God, the Text doth not ſay he doth not obey the Law of God, but hee is not ſubject to it; for it is one thing to obey the word and Spirit of God, and another thing to be ſubject unto it, as for example, ſuppoſe a maſter command his ſervant to doe ſomething that is unjuſt and unlawfull, and if hee will not doe it, then beats him; the ſervant is then ſaid to be ſubject to his maſter, hee may beare the blow and endure the ſtripes of his maſter, but if he be honeſt and will not doe the thing, hee cannot bee ſayd to obey his maſter; ſo likewiſe if it pleaſe a Prince to deale harſhly with his ſubject, and puniſh him unjuſtly, his ſubject may ſubmit himſelfe unto him, but he doth not obey him, but this is the madneſſe of our ſinfull natures that wee will not be ſubject to the Word of God, we will not beare the blow, nor indure the ſtroake of the Spirit, that ſo it may plucke us out of our corruptions, and frame us and faſhion us in this caſe, and make us fit to receive grace; but when the word diſcovereth our ſinnes unto us, and our miſery in regard of the ſame, the ſoule beginns to ſwell and take up an indignation againſt the truth revealed, it endeavours what it may, and labours what it can to acquit it ſelfe of the word and to caſt out the ſame, wee profeſſe that wee will not have our hearts informed and our mindes enlightned, wee will not be humbled and prepared to receive grace and ſalvation offered by the Lord Ieſus. If it bee not thus, what meane thoſe ſwellings and bublings of heart againſt the word when it is preached, ſometimes a mans conſcience is opened and touched by the Word of God, and what followes? why preſently hee profeſſeth hee will never heare that Miniſter more, hee ſaith tis pittie hee ſhould ever preach more, and tw'ere good hee were out of the Country, and that the kingdome were rid of him; alas, what doth the Miniſter this while, what doth he intend all this while that you take ſuch diſtaſte at him, why, you have a proud heart, hee would humble it, he would plucke you out of your corruptions that you may be prepared for grace, but your ſoules ſay, you will not be wrought upon and framed, that you may receive grace and ſalvation; however you doe not profeſſe ſo much with your mouthes, yet your actions teſtifie as much, there is never a faithfull Miniſter of God but ſpeakes home to the conſciences of men, and tells them of their beloved ſinnes and boſome corruptions, and hee doth this to prepare way for the Lord Ieſus. He knowes you muſt be fitted to receive grace and ſalvation, before you ſhall be made partakers of grace and ſalvation; he knowes that there are many mountaines to bee levelled, and crooked things to bee made ſtraight, and many rough things to bee made ſmooth and plaine, and therefore hee intends nothing but to have your ſoules broken and prepared for Chriſt, but you ſay you will not bee humbled and framed, and made fit to ſee the things that belong to your peace here, and your ſalvation hereafter, and therefore you cannot receive the things of God: ſo then to gather up all together, if it be ſo, that when the things of grace and ſalvation are revealed and offered, a naturall man doth turne away from them, if it bee ſo that though the Lord ſtriveth with a naturall man, and labours by his Spirit to winne him and wooe him to receive grace, yet he reſiſts the Spirit, and takes up armes againſt the offer of grace; if it bee ſo that when the Lord followes him with grace, yet a naturall man is not capable of grace, if it bee ſo that the heart of a naturall man is not ſubject to the Word of God, and would not bee wrought upon that he may be made fit to receive grace, then it is cleare, that a naturall man cannot receive the things of God if hee goes away from grace offered and reſiſts grace preſſed; if hee be not capable of grace, and is unwilling to be made capable, then the point is evident, and the doctrine undeniable, namely that a man in his naturall eſtate cannot receive the things of grace and ſalvation; and this is a thing ſo cleare to a gracious heart, as nothing more; wee ſee then the proofe of the point, a naturall man cannot receive the things of God, the reaſons of the point why a naturall man cannot but doe thus, as he doth withdraw himſelfe from grace offered, and reſiſt and oppoſe the Word of God. The grounds of it are three, the firſt argument alledged is taken out of the words of the Text, and it ſtands thus, a naturall man cannot receive the things of God, why? becauſe they are ſpiritully diſcerned, what is that? the meaning is this, hee that will receive ſpirituall things, muſt have ſome ſpirituall ability and power about him, ſome ſpirituall helpe vouchſafed unto him for the performance of this work; a man that will diſcern ſpirituall things muſt have a power anſwerable to that hee would diſcerne, a man muſt have ſpirituall helpe from heaven before hee can entertaine ſpirituall graces; for ſpirituall graces and the ſpirituall worke of the Lord are onelyonly agreeable and fitting one for another, but now no naturall man hath any ſpirituall power, theſe two things are differ…nt in their kindes, namely nature and the Spirit, a naturall man hath nothing of the Spirit, no ſpirituall ability in him, but hee muſt have a ſpirituall ability that can diſcerne the things of the Spirit, and therefore a naturall man cannot diſcerne ſpirituall things; thus I reaſon, no naturall faculty can put forth a ſupernaturall worke, a thing that is barely within the compaſſe of nature cannot put forth an action above the nature of it, becauſe every thing workes within its compaſſe; as the tree that growes, it cannot goe and walke as the beaſt doth; the beaſt that hath the ſenſuall facultie, that walkes, and ſees, and heares and feeles, but it cannot reaſon; man hee hath the reaſonable facultie, and he reaſons and performes ſuch actions as belong to him; now every one of theſe worke within their owne compaſſe, they have their ſeverall kinds of operations; the tree growes, the beaſt feeles, and man reaſons, and none of theſe can exceede their owne nature, or put forth a worke above their nature, ſo that then wee ſee no naturall power can performe a ſupernaturall worke, but a naturall man as hee came into the world hath nothing but nature in him, and therefore he cannot diſcerne the things of God, which is a ſupernaturall worke wrought by the Spirit of God, for ſo ſaith the Text, they are ſpiritually diſcerned.
The ſecond argument is this, all naturall men are altogether fleſhly, that is, wholly overpowred with ſinne; marke that place in the third of Iohn and ſixt, there ſaith the Text, whatſoever is borne of the fleſh is fleſh,Ioſtn 3.6. and that which is borne of the Spirit is ſpirit, but now marke all the things of God, as firſt election, ſecondly converſion, thirdly ſanctification, fourthly juſtification, fiftly glorification and the like, they are nothing elſe but ſpirituall, they are ſpirituall things, the grace of God is ſpirituall, and the Word of God is ſpirituall; now marke what followeth in the fift of Galathians the 17.Gal. 5.17. there ſaith the Text, The fleſh luſteth against the Spirit, and the Spirit againſt the fleſh, & theſe now are contrary the one to the other, that is, a naturall corrupt heart reſiſts and is contrary to the worke of Gods Spirit, they luſt one againſt another, and are contrary one to another; then marke how I reaſon from the former ground, if the ſoule of a naturall man be profeſſely oppoſite and contrary to the Spirit of grace, then the ſoule of a naturall man will not of it ſelfe, nay it cannot receive and entertaine Chriſt and grace, they that oppoſe and would deſtroy one another, they will not entertaine one another; as for example, fire and water are contrary one to another, and therefore they will not meete together and entertaine one another, but continually ſeeke to deſtroy one another, ſo light and darkeneſſe they are contrary, and therefore will not receive one another but ſeeke the deſtruction one of another, as when light comes darkeneſſe is gone, and when darkeneſſe comes light that muſt be gone; but now marke, the heart of a naturall man is all fleſh, and the things of God are all Spirit, and therefore theſe two are contrary, and therefore oppoſe and would deſtroy one another; the heart of a naturall man is contrary to God and grace, and therefore cannot receive and entertaine God and grace, but ſeeke to deſtroy them, and therefore it is obſerveable in the 8. of Rom. 7.Rom. 8▪ 7. the wiſedome of the fleſh is enmitie to the Spirit of God, it is not ſubject to the Law of God, neither indeede can be; when the heart of a naturall man begins to feele the blow by the hand of Gods Spirit ſtirring and ſtriving in him to humble him and make him fit for grace, it flyeth backe preſently, and will by no meanes be are the blow of the Spirit, it will not give way to the worke of God. Now marke how I diſpute, that which will not, nay that which cannot be ſubject to the Spirit of God, that will never receive grace which is the worke of the Spirit of God, but a naturall man whatſoever he hath, even his wiſedome is not ſubject to the Spirit, hee will not beare, hee will not away with the worke of the miniſtery, and therefore hee cannot receive grace, and this is the ſecond paſſage. If the nature of a naturall man be altogether fleſh, and is contrary to grace, and will not be ſubject to the Spirit, then it cannot receive grace; but all naturall men are contrary to grace, they are altogether fleſh and reſiſt the ſpirit and therefore they cannot entertaine grace.
The third Argument is this, a dead man hath no power to procure life unto himſelfe, but all men by nature are dead in treſpaſſes and ſinnes, and therefore no naturall man is able to procure ſpirituall life unto himſelfe; for the underſtanding of this argument, know thus much, that the nature of man ſince his fall is ſtripped of all that holineſſe and righteouſneſſe whereby he might bee enabled to the performance of any ſpirituall worke, and not onelyonly ſo, hee is not onelyonly deprived of the image of God, but is altogether overſpread with wickedneſſe and unrighteouſneſſe, which take the poſſeſſion of every poore ſoule under heaven, Io…. 3.6. Whatſoever is borne of the fleſh is fleſh, Iohn 3.6.now every man naturally is altogether fleſh, the will of man and the heart of man is altogether fleſhy; and therefore in the heart of man there is no good … all. And conſider the reaſon of this, why the whole ſoule is thus defiled with ſinne, wee muſt conceive that Adam was not onelyonly a particular perſon, but he took the whole nature of mankind upon him; ſo that the nature of man in Adam while he… was in his innocencie might either bee carried to the obedience of the will of God, or elſe wholly againſt the will of God, and therefore by Adams fall man was altogether deprived of his righteouſneſſe, and caried againſt the will of God. Now to preſſe the Argument if it be ſo that all mens hearts are poſſeſſed with rebellions by nature, and turned away from God; then men naturally cannot turne unto God, but all men naturally are wholly poſſeſſed with ſinne, and by rebellion, are turned from God, and therefore they cannot naturally turne unto God. Againe conſider there muſt bee ſome ſpirituall power, ſome ſpirituall life put into a man before hee can performe any good, therefore a naturall man cannot doe any good, but is a dead man in reſpect of grace, becauſe be hath loſt that ſame ſoule of righteouſnes whereby he ſhould performe that good which God requireth, and ſo that holineſſe being gone, the ſoule of the will is gone, and the power to doe any good or receive any good is gone. So then the caſe is cleare and the point evident by force of argument and Scripture; that a naturall man hath no power to receive the Lord Ieſus, and grace, and ſalvation from him.
If this be true as hath beene prooved by reaſon plaine and undeniable arguments, that a naturall man cannot receive the things of God, then every ſoule may take notice of and condemne that ſottiſh and fooliſh conceit that harbours in the minde of many ſilly poore ignorant ſoules; if any of you know ſuch, take notice of them; there are many thinke that they brought grace into the world with them, and that they had grace … their mothers belly; aske them when did you receive grace, when did you receive faith, they will anſwer, they beleeved ever ſince they were borne, they had faith ever ſince they can remember; a great many poore ignorant ſoules th… that grace came into the world with them; No, no, be not deceived, faith commeth by hearing, faith is the gift of God, and repentance is the … of God, narrow is the way, and ſtraight is the … that leadeth unto life, and few there be that finde … therefore alas, if thou think'ſt thou broughteſt … with thee into the world, it is an argument that thou never hadſt …aith, it is an evidence that th… never hadſt grace; for if every man ſhould bring faith and grace into the world, then all ſhould got to heaven, and what is hell made for then? No, no, narrow is the way and exceeding ſtraight is the gate; wee muſt not thinke to goe to heaven … our hands by our ſides. No, no, it is a very narrow way, and few there be that finde it. But then they will pleade, though they had not grace by nature, yet grace is within a haires breadth of them, they have grace at command; and as it is with a man that leaves a commoditie at a mans houſe upon … king, if he like it, if it be for his turne he may buy it, if hee like it not hee may refuſe it; now after … hath lien by him a while, if it doth not pleaſe him; he may returne it into the owners hand againe, … many ſay, I tooke your commoditie upon liking, and if it would have beene for my turne I would have bought it, but it will not ſerve for the uſe I thought to put it to, and therefore I returne it to you againe; So it is here, moſt men thinke that grace is left with them upon liking, and they may let it lie by them, and after they have lived in ſinne, and tired themſelves in their owne imaginations, and in following the ſinfull deſires of their owne wretched hearts, if after this when they become old, or lie upon their death beds, if then they like grace, they may take it, if not they may let it alone and refuſe it: O poore creatures, you will periſh and goe to hell hoodwinkt in this kind, you thinke you may have grace for calling for; hereafter when I am old then I will repent, and when I lie upon my death bed, then I will beginne to pray and humble my ſelfe before God, then you thinke to have grace at your owne liking; if you like the courſe of grace then you will take it, if you like it not, you will refuſe it; muſt I pray with my family you will ſay? Well if I like the courſe happily I will doe it, if not I will neglect it; Alas, alas, I tell thee thou canſt as well make a ſoule as convert a ſoule, thou canſt as well create thy ſelfe as repent; is it in thy power to ſay, now I will have grace, now I will not? now I will repent, and now I will not? Oh thinke of it, you ſhall finde it a harder taske then you are aware of, and if God bee pleaſed to open your eyes, you will then ſay, Oh what ſhall I doe to be ſaved, then you will ſee that ſomething muſt bee done before you can bee ſaved, then you will finde it to be a hard matter to repent. Doe not think when you lie upon your death beds then you may repent if you will; is it in your power to repent and goe to heaven? no, no, all naturall men are under the power of Sathan, he ruleth them, he commandeth the hearts of the children of diſobedience according to his will, and then for ſinne and the power thereof looke,Rom. 6.16. Rom. 6.16. know yee not ſaith the Apoſtle that to whom yee yeeld your ſelves ſervants to obey, his ſervants yee are whether of ſinne unto death, or of obedience unto righteouſneſſe? every naturall man is a ſervant to ſinne and a ſlave to his luſts, hee can doe nothing but that ſinne will have him to doe. Take a proud man, whether art thou able to confeſſe thy pride, to ſee thy ſinne, and humble thy ſelfe, and renounce thy folly, art thou able to doe this? No, thou muſt aske thy ſin leave firſt: So take a covetous man, art thou able to ſet open thy houſe, if thou haſt wronged any man, or griped or co…ened any man? art thou able to ſay, I will reſtore him fourefold? art thou able to doe this? No no, thou muſt aske thy covetouſneſſe leave firſt; now whether you thinke that the divell will ſuffer you to goe out of his clutches when hee hath power over you, if you thinke ſinne will give you leave to forſake your luſts when you are ſervants to it; I appea…e to your owne conſciences, and therefore whoſoever he be that is a naturall man, let him not co…n himſelfe, he hath no power in himſelfe to forſake finne; if heaven were layd downe before him and offered him for the leaving of one luſt, hee could as well make a world, as part with one luſt for heaven, and therefore every man ſhould labour to ſee this and ſay, Lord heretofore I have beene deluded, I thought if I would have grace at any time, I might have grace when I would, if I would not have grace I might chooſe, and therefore I thought I would have profit now, and pleaſures now, and corruptions, and hereafter I will repent, hereafter I will have Chriſt, but Lord I was deluded, what was it in my power then to entertaine the Lord Ieſus? then it was in my power to goe to heaven, to make a world, and to create a ſoule alſo? I will aſſure you it is the almighty power of God that muſt doe this, in the firſt of Epheſians 19.Epheſ. 1.19. there the Apoſtle giveth us to underſtand how God worketh in our converſion; What is the exceeding greatneſſe of his power, ſaith hee, to us ward that beleeve, according to the working of his mighty power, which he wrought in Chriſt, when hee raiſed him from the dead, and ſet him at his owne right hand in the heavenly places. When the Lords body had lien in the grave three dayes, the ſelfe ſame power that raiſed Chriſt from the dead; this is the very ſame almighty power that workes in the heart of a man that is converted in this caſe; canſt thou raiſe Chriſt from the dead? if thou canſt doe this, then thou mayſt repent, if not, then of thy ſelfe thou canſt not repent; for the very ſame power that raiſed Chriſt from the dead, the ſame power muſt worke repentance in the heart of a man; be not therefore deceived, but now looke to it, … ny Chriſtians have thought that they might have grace and ſalvation when they would at commend, but when God opened their eyes, O then they ſaw no hope of this, they then knew that the ſame power that raiſed Chriſt out of the grave, the ſame power muſt raiſe them out of the grave of their ſinner. I beſeech you therefore to be informed, to yeel… to, to be convinced of this truth; the Text ſaith… naturall man cannot receive the things of God, you ſay you can, who ſhall we beleeve now? What will you be Atheiſts, the Lord ſaith, the word ſaith, a naturall doth not receive the things of God, nay he cannot, now whether thy word, or the word of God will ſtand, thou wilt one day know it to thy everlaſting woe, and therefore now be perſwaded to ſee your owne follies, and abandon this fooliſh conceit.
The ſecond uſe is an uſe of examination, namely from the former doctrine delivered, every ſoule that heareth the word this day, if they will de… plainely with their ſoules may underſtand what their condition is; you may reade your owne eſtates, whether you bee naturall men or ſpirituall, whether gracious or graceleſſe men; what wouldſt thou know then, whether thou art a naturall man … no? and if thou beeſt ſo, woe be unto thee. The triall is eaſie in this kind, obſerve what diſpoſition thou haſt to the things of God, obſerve whether thy ſoule be affected with them, whether thy ſoule can give entertainement to them? the … man cannot receive the things of God, if thou beeſt a naturall man, thou then canſt not receive grace nor entertaine Chriſt and ſalvation, ſo then canſt thou finde that if pleaſures come, then thy heart giveth way to them? if profits come, then thy heart is tranſported with the love thereof? Is thy ſoule inlarged to theſe things? doſt thou love and deſire them? canſt thou ſwallow downe all, entertaine all, digeſt all very willingly in this kind? never too much riches, never too much honour, never too much profit, never too much pleaſure, is thy ſoule thus diſpoſed? But when the word calleth for repentance, when the Goſpell calleth for ſelfe deniall at thy hand, & the Lord Ieſus would rule in thy heart, when the Lord would take away all thy ſinnes, and all thy corruptions, is it ſo now that thy heart is weary to heare the ſe… is it ſo that thou canſt not give way to theſe? then the caſe is cleare, thou art in a naturall eſtate, for the Lords ſake take notice of it; naturall things pleaſe thee, profits and pleaſures, ſinnes and corruptions pleaſe thee, but thou canſt not away with the things of the Spirit; thou art therefore a naturall man, there is therefore no roome for Chriſt in thy ſoule, therefore there is no true grace yet wrought in thy ſoule. In the 8. of the Rom. 5. … ſaith the Text, They that are after the fleſh doe mind the things of the fleſh, but they that are after the ſpirit, the things of the Spirit. Now obſerve therefore what relliſh thou findeſt in the things … … low; canſt thou relliſh baſe courſes and ill … pany? is any courſe or advice taken that may adduce thee unto wickedneſſe? canſt thou ſweare with the blaſphemer, and ſwagger with the drunkard? canſt thou relliſh and appove of theſe courſes? but when the Goſpell comes and when a man checkes thee for drinking and ſwearing, and tells thee that theſe things ſtand not with the kingdome of God, the kingdome of Chriſt conſiſts in righteouſneſſe and joy, and peace in the holy Ghoſt, and thou muſt deny thy ſelfe before thou canſt receive the Lord Ieſus; if a man ſhall tell thee that thou muſt be pure as Chriſt himſelfe is pure, & that the Lord Chriſt Ieſus did not come into the world to make men looſe and careleſſe, but holy and righteous, to live ſoberly in this preſent world, and deny all ungodly and worldly luſts, to renounce and abhorre theſe, when thou heareſt that thou muſt become a foole that thou mayſt … made wiſe, and that the Lord came to refeſh thoſe onelyonly that where laden with the burthen of … firmes, when thou heareſt theſe things, how … thou take them, moſt men may give this anſwer wee thinke not ſo, wee beleeve it not, nay we cannot be perſwaded of it; is it thus with thee why then the caſe is ended, the tryall is do… whoever doth not nay cannot receive the thing… of God; the Goſpell of God, and the things revealed therein; why the Text ſaith, and the Lord ſaith, that man is a naturall man. Now many ſoule can ſay, I am not perſwaded of theſe things which the Goſpell reveales; why then the caſes cleare, thou ſayſt plainely thou canſt not receive the things of God, why then the Lord ſaith, the Text ſaith, and God of heaven ſaith, that thou art a naturall man as thou cameſt into the world, and that thou haſt not the grace and ſpirit of Chriſt. But then ſome may ſay if I be a natural man what then, what hurt is it? And therefore in the fourth place it is an uſe of terrour; I preſume many that have heard this will ſay wee are ſo, and ſhall a man bee aſhamed becauſe he is a naturall man? Therefore obſerve from the former doctrine a word of terrour to all naturall creatures under heaven, I am almoſt afraid to ſpeake of the miſery of a naturall man, my tongue trembles to diſcover the wretched, fearefull, damned, miſerable eſtate that every naturall man is in, you thinke it is nothing to be in a natuturall eſtate; but I tell you, did you but know what the Lord hath revealed concerning a naturall man, it were enough to breake the backe of a man; a naturall man, why it is enough to make thee goe ſighing to thy grave, though thou liveſt a thouſand yeares; if thou beeſt a naturall man thou haſt not received Chriſt, nay thou art not neare the things of a better life, nay you are not onelyonly ſtill to attaine thoſe things, but you are not able to receive the things of the Lord Ieſus, whereby you may be quickned to entertaine thoſe things, and this is that which maketh the ſoules of naturall men miſerable, and the miſery of thoſe ſoules the more miſerable; becauſe they are not onelyonly unwilling to bee out of this condition, but they are unwilling to be made willing to be out of it; they boaſt that ſtill they remaine in it, for marke what naturall men ſay, they bring a reproach upon Gods. Saints and children, what ſay they, you are a man of the Spirit, you are a ſpirituall profeſſor▪ one of the holy brethren, are you miſerable wretch, doſt thou profeſſe thy ſelfe that thou art not ſo, but that thou art a naturall man? why then thou art a miſerable man, a naturall man, why then a damned man? a naturall man why th… an accurſed man? thou that profeſſeſt thou haſt no part and portion in the Lord Ieſus, take heede that one day hee doth not profeſſe that hee hath no part in thee, Rom. 8.9. If any man hath … the Spirit of Chriſt,Rom. 8.9. he is none of his; thou that doſt make a matter of mocking at thoſe that doe walke uprightly before God, and that have the Spirit of God in them, thou that proclameſt to the world that thou haſt not the Spirit of God, the Lord proclaimes it as openly to thee, that the Lord Ieſus will not owne thee, hee will have nothing to doe with thee, and then what ſhall become of thee … the devill muſt take thee at the laſt day, when all fleſh ſhall appeare before the judgement ſeate of God, and the booke ſhall be opened and the actions of men made manifeſt to Saints and Angells▪ Oh one drop of mercy then, one dram of comfort then will bee worth a world; Oh then you will wiſh, Oh that Chriſt would ſave us; no, no, you that were naturall men, Chriſt will not owne you now, you had none at all of the Spirit, you have oppoſed the good Spirit of God and flouted it, theſe are your ſpirituall men, theſe are your holy ones, thus you have mocked and blaſphemed, you have ſayd the Spirit of Chriſt is not mine, and therefore Chriſt ſaith hee is none of thine; thy eſtate therefore here is miſerable, but thrice wretched and miſerable will it be hereafter; men may imagine great matters, and boaſt of themſelves, of their riches, and their wiſedome, and their honour and preferment in the world, but if they be naturall, there is ſmall good at all in them, they may have lands, and preferments, and honours, but they have ſmall good in them, and therefore miſerable needs muſt their eſtate bee here, but farre worſe hereafter. Doe not thinke ye may climbe up to heaven by your owne imaginations; good Lord, how can a man that is in a naturall condition ſleepe quietly? with what contentment can hee walke, when a man goeth into his fields to recreate and delight himſelfe, and then conſiders the meanes that God hath offred him, whereby hee might attaine unto grace and ſalvation, when the ſoule thinks with it ſelfe, I may goe into my ground to be eaſed and refreſhed, but alas I am but a naturall man, what therefore ſhall become of this poore ſoule of mine; he conſiders with himſelfe, I am but in a naturall condition, and therefore in a miſerable, damned condition, and then when hee returnes home, ſtill this ſtrikes in his minde, I a… but naturall, fleſh and blood, and therefore never ſhall receive any ſpirituall comfort; but when theſe things ſhall neither helpe me nor I be helpefull unto them; Oh what then ſhall become of me? I have had no part in Chriſt here, and therefore I can never looke that hee will owne me hereafter; it is a great evill for a man to have no good, but this is the miſery of a man that hee cannot procure any good, and this is the miſery of all miſeries▪ that he cannot deſire to be out of this miſery; and yet this is the condition of every naturall man, you therefore that are naturall goe into comers and mourne for your ſelves and thoſe that belong unto you, and for thoſe to whom you have relation; you husbands that have wives which be naturall, and you wives who have naturall husbands, goe and mourne for them and for you ſelves, and ſigh to heaven for mercy, and pray to God that hee would be mercifull unto them and forgive them their ſinnes, and bring them out of their naturall eſtate, and make them able to entertaine Chriſt, and grace, and ſalvation. Parents mourne for your children that are naturall, when thou lookeſt upon thy child whom thou dearely loveſt, and whom perhaps hath good naturall parts, and is obedient unto thee in outward reſpects, when thou beholdeſt this child of thine, and conſidereſt that hee is in a naturall eſtate, then this may peirce thee to the very heart, then thou mayſt burſt out and ſay, woe is me that this child of mine was ever borne, for he is in a naturall condition, and therefore in a miſerable condition, hee is a naturall child, and herefore a child of the divell, truly he is my ſonne, and for ought I know if God have not mercy upon him, the child of the divell alſo; a naturall child is a damned child, a naturall man is an accurſed man; conſider this, doth not the Word ſay this, doth not the Lord ſay this, that a naturall man cannot receive the things of God, and therefore deale with your owne ſoules, and with the ſoules of thy friends, as men uſe to doe with thoſe that are ſicke, haſt thou a child or a husband ſicke of any diſeaſe, thou goeſt to the Phiſitian to aske his counſell concerning the diſeaſes, he tells the diſeaſe is not dangerous and deadly, it may be helped, and if hee be but able to receive thoſe things which he ſhall preſcribe he will warrant his recovery, but now if the diſeaſe continue, and hee be not able to take any food, on receive any Phiſicke, then the diſeaſe cannot bee helped, health cannot be procured; you that are naturall men you are ſicke of corruptions, the diſeaſe I muſt confeſſe is not deadly, if you can but take mercy & receive grace, which is the phiſick of the ſoule, then you may recover, but as long as you remaine in your naturall eſtate, you can receive no ſpirituall foode, no ſpirituall phiſicke, but caſt up all, and therefore you are gone, you are but dead men. I tell you, you have many brethren, many friends, many children that are ſicke, I tell you, they are proud, and careleſſe, and looſe, and prophane; but this is their greateſt miſerie above all the reſt, they cannot take any ſpirituall foode, they cannot receive any ſpirituall good thing, but caſt up all, and vomit up all; the … of the Goſpell prevailes not, your counſell they will not heare, the Miniſters exhort, admoniſh, reprove, they will not regard, they cannot away with any ſpirituall phiſicke; I tell you, this will be their death, and if God be not mercifull, their damnation alſo, and therefore goe and mourne for your children and for your friends if they be naturall, and pray for them. When a man is ſicke of ſome diſeaſe, if hee can take no foode, if no phiſicke will ſtay with him, nor worke upon him, … he caſts up all, then his wife ſhee ſits in one corner of the houſe weeping, and his children in another corner mourning and lamenting, now if one comes in and askes them how doth your husband, or how doth your father, Oh then they fall… wringing their hands, Oh my father or my husband is but a dead man, if hee could but take any thing, then there were ſome hope of life, but … nothing will ſtay with him, but as ſoone as he takes it he vomits it up againe, and therefore now there is no expectation of his recovery, this is the condition of many of your friends and children, they can take nothing which ſhould doe them good, they can receive no ſpirituall good things; … counſell can take place with them, the word of God prevailes not with them; O mourne for them therefore, they are in a miſerable eſtate, they … but dead men, they will be damned; if they could but receive the things of the Spirit, then there were ſome comfort; but alas, how can a man receive ſalvation? is it not by the Word? why then if the Word will not prevaile with them or take any place in them, nor worke upon them, how then ſhall they come to ſalvation, why they muſt therefore be damned, they muſt therefore periſh, they muſt be caſt into utter confuſion and deſtruction for evermore, Oh mourne therefore and pray for thoſe which belong unto you if they be in a naturall condition.
In the laſt place, if it be ſo dangerous to bee in a naturall condition, then it is a word of exhortation to you all, that you would labour to get out of this naturall corruption. I intreate you for the Lord Ieſus ſake, as you love your owne ſoules whoever you be that heare this doctrine if you be naturall men, give no ſleepe unto your eyes, not ſlumber unto your eye lids, give no reſt to your ſoules nor contentment to your hearts, untill you have ſtudied by all meanes poſſible to recover your ſelves out of your naturall condition, beginne ſpeedily and perſevere conſtantly in the meanes that God hath appointed, that the Lord may beſtow that power upon you whereby you may bee enabled to receive grace and ſalvation offered you, that ſo it may goe well with you for ever, Iohn 3.27. there ſaith the Text,Iohn 3.27. a man cannot receive any thing unleſſe it be given him from heaven, ſo then the caſe is cleare, though thou of thy ſelfe canſt not receive grace and ſalvation, yet God can give abilitie to receive them; away therefore from yourſelves, & look up higher, flie unto God for ſtrength and ſufficiencie; I would have ſuch a naturall man feare continually that God will cut him off, and than he is damned for ever; Oh conſider of … a naturall man, why hee may be affraid that Gods judgements will every moment, in every place … upon him, both at home & abroad, within & without, hee may feare they will fall upon him upon every occaſion hee meetes withall, when he… goeth in the way, when hee ſitteth ſtill, when … eates, when he ſleepes, what buſineſſe ſoever hee is about, in every place, at all times, upon all occaſions, hee may feare that the curſe of God will fall upon him. A naturall man may continually ſtand in feare and conſider, if God ſhould cut … by death, what then would become of me, my body muſt returne to the ground, and my ſoule that … go into everlaſting torments in hell fire among … devill and his angels, where the worme never … nor the fire never goeth out, and therefore ſure … eſtate is woefull, and my condition miſerable▪ … you will ſay, a naturall man cannot receive … good, why ſhould hee then be counſelled to receive the things of God, as grace and ſalvation, this is a cavill of Bellarmin and thus I anſwer it, we have no ſpirituall abilitie in our ſelves to performe any ſpirituall duty, but yet wee have ability to performe ſome morall actions; a man hath reſtaining and preventing grace whereby he is able to wai… upon God in the meanes, that ſo he may be enabled to receive grace, and therefore as long as the parts and members of your bodies and the faculties of your ſoules continue, as long as your underſtandings and memories indure, why cannot you beſtow your bodies to come to Church as well as to goe to the Alehouſe? why cannot you beſtow your eyes as well in reading, as in carding and dicing? God hath given you liberty to uſe theſe meanes, that ſo you might receive grace, and therefore this objection is onelyonly a cavill of Bellarmine, God doth not puniſh a man becauſe he cannot get faith, but becauſe he will not uſe the meanes whereby he might get faith, wee may waite upon God in his ordinances, wee may attend upon the meanes; theſe things you may doe and thoſe things you have power to doe; you may doe naturall and civill actions, and therefore you ſhould imploy your ſelves in hearing the Word, and reading, and praying; you ſhould uſe the meanes which God ordained for the working of grace in yours ſoules, when you come under the miniſtery of God; hereby you may be converted, and therefore you muſt come, that ſo grace may be wrought in your hearts, and that you may be converted.
And therefore I will adviſe you of three things which are in the power of natural men to performe as directions to the uſe of the former meanes appointed by God for the working of grace; Firſt I would have every naturall man throughly convinced of the miſery hee is in, and informed of his owne inſufficiencie, Ier. 10.23. there ſaith the Text, O Lord I know that the way of man is not in himſelfe, it is not in man that walketh to … his owne ſteppes; and the Apoſtle Paul … taketh it to himſelfe, I know ſaith hee, that … ſelfe there dwelleth no good thing, this is a … matter that wee preſume of our ſelves; we … we can ſtand of our ſelves, though we never uſe the meanes to have our weakeneſſe ſtrengthned, … this is the reaſon that wee never ſeeke to God … the uſe of the meanes, take therefore … courſe of the Apoſtle, and ſay in me dwelleth … good thing, ſuffer your ſelves to be throughly … formed and convinced of your owne miſerie … weakeneſſe, and confeſſe this truth; I confeſſe I am a naturall and carnall man, and therefore a my fleſh there is no good at all. Secondly, … you have thus done, and when your hearts are … ſwaded of your owne miſery, and you co… there is no good in you; when you can ſay, … what a ſtout heart have I, what a many gra… promiſes and godly councells have I had, and … never would receive or give way to any of the… and therefore there is no good in mee; and … thirdly, when you have done this, then conv… your owne hearts that there is an All-ſufficiencie in the promiſe that the Spirit is able to doe good unto your ſoules,Ezech. 11.18. Ezech. 11.18. there ſaith the Text, I will give them one heart, and put a new … within them, I will take away their ſtony heart, … give them a heart of fleſh, ſo that however it is …, that we have no ſufficiencie in our ſelves, yet … Lord Ieſus hath enough; the ſpirit is able to the that for us which wee are not able to doe for … ſelves; and therefore in the third place, … thou art throughly informed of theſe two things, then come unto Gods ordinances, and looke up unto God, and waite upon him in the uſe of this meanes; it is a fine paſſage of David, Lord ſaith he, teach me the way of the Spirit, as if hee had ſayd▪ Lord I have a naughtie ſpirit▪ I have a naughtie heart, but Lord thou haſt a good Spirit, lead … by that good Spirit of thine in the wayes of uprightneſſe; Thus doe you, waite upon God in … ordinances, and ſay, Lord thou haſt promiſed tha… thou wilt put a new ſoule into thy people, and create a new heart in them, and throw their ſinnes … the bottome of the ſea, and that thou with … them to walke in thy wayes. Thou haſt promiſed to give thy Spirit to them that ſeeke it, Lord … good this thy promiſe unto mee; take away … wretched ſinfull heart of mine, and … a new heart in me, and direct me by thy Spirit to … in the wayes of thy Commandements. It is … Lord, a Leaper cannot take away his ſpo…, a Blackamoore cannot change his hew; but … thou canſt make a Blackamoore white, … canſt cleanſe the Leaper; though I be a dead … thou canſt put life into me, though … thing, yet thou canſt doe all things, I … more, but thou canſt make me of a … am a Leaper, but thou canſt take away my … I am naturall and carnall, in me there … thing, but Lord thou eanſt make me … rituall things; good Lord grant that thy … Spirit may teach me to know the things … to my everlaſting peace; this doe, above all take heede that you doe not deferre the time; Oh deferre not the wayting upon God in the uſe of the meanes; Why? becauſe you have no power in your ſelves to helpe your ſelves, it is not in you power to receive Chriſt, and entertaine ſalvation and therefore begin ſpeedily to attend upon … ordinances, that at length the Lord may put a … ſpirit into you, and worke upon you to your ever, laſting peace and comfort. I exhort you … all things not to deferre the time and ſay, wee … gather the flower while it is greene, while … youth continues we will follow our pleaſures, … take up out ſports, and when wee come to be … then we will turne over a new leafe, and on our death beds then wee will repent; alas, alas, … wilt thou thinke to doe it in thine old age, wh… thou couldſt never doe it in thy youth? and therefore doe not thus delude thy owne ſoule; tho… thinkeſt when thou lyeſt on thy death bed, if … doeſt but ſend for a Miniſter, then hee will … ſalvation to thee preſently; but I tell thee tho…g… all the Miniſters under heaven ſhould preach mercy unto thee, though all the Angels in heaven ſhould exhort and intreat thee to entertaine ſalvation, though thou ſhouldeſt have all glory and all happineſſe layd downe as it were upon a table before thee, if the Lord ſhould ſay here is all glory and happineſſe, doe but beleeve and take it and it ſhall be thine, thou ſhalt be made partaker of if for ever; yet conſider in thy naturall condition thou haſt no power to receive happineſſe and glory, thus offered; if God ſhould open heaven gates, and bid thee goe into heaven, yet thou haſt no power, if thou beeſt a naturall man to receive mercy and ſalvation upon thoſe tearmes which God hath offered them, thou couldſt not enter into heaven, though God ſhould open the gate wide, and intreate thee to enter in, what a thing is this then, when neither Miniſter can perſwade thee, nor Angels exhort thee, nor Chriſt himſelfe intreat thee to take mercy, yet thou ſhouldſt thinke in thy old age or upon thy deathbed to have mercy and ſalvation at command; why deferre not therefore this worke untill the laſt, but make ſpeede, beginne betime and hold on conſtantly to the end that at laſt God may take away your corruption… and give you his ſpirit, and raiſe you out of the graver of your ſinnes, doe this becauſe you ſee it is needfull to be done, it is not in your power to doe good unto your ſoules, or receive good, and therefore … … ginne betimes and wait upon God in the meanes, that ſo you may have grace and ſalvation thereby.