The Triumph of a True Christian Described, Commentary on verse · Verse 7
VERSE 7.
Becauſe the wiſedome of the fleſh is enimitie againſt God: for it is not ſubiect to the Law of God, neither indeed can be.
IN the firſt words of this Verſe our Apoſtle confirmes and ſtrengthens that he puts downe in the verſe before touching the wiſedome of the fleſh. He affirmes verſe 6. that the wiſedome of the fleſh is death, or deadly and damnable; and here he confirmes it by this, that it is in flat oppoſition to God, yea that it is enimitie againſt God. The wiſedome of the fleſh is death, becauſe (ſaith he) it is enimitie againſt God. And that he might not ſeeme to charge this on the wiſedome of the fleſh vniuſtly, and to lay this foule blot on it without cauſe or ground, he further proues it ſo to be. He proues the wiſedome of the fleſh to be enimitie againſt God, from the nature and proper qualitie of an enemie: as namely, that it is thus qualified, that it is ſtiffe, and ſtubburne, and rebellious againſt God; which is deliuered in the proofe of it, that it doth not bow and bend to the will of God, it is not ſubiect to his Law: for ſaith the Apoſtle,Rom. 8.8. It is not ſubiect to the Law of God. And he further amplifies that rebellion of the wiſedome of the fleſh, by denying all power to it to be ſubiect to Gods Law: he ſaith, it cannot be ſubiect, it hath no power in it ſelfe of being ſubiect to it: affirming that as a certaine truth, he ſaith, It is not ſubiect to the Law of God, neither indeed can be. And then on theſe grounds he inferres this corrolarie or concluſion, verſe 8. that therefore they that are in the fleſh cannot pleaſe God. So then they that are in the fleſh cannot pleaſe God.
But to keepe within compaſſe of the ſeuenth verſe, we ſee the generall matter of it, containing in it a confirmation of that which the Apoſtle affirmes of the wiſedome of the fleſh, that it is deadly, becauſe it is enimitie againſt God; together with the ground and proofe of that: becauſe it is not ſubiect to the Law of God, amplified by a certaine and vndoubted impoſſibilitie in it ſelfe to be ſubiect.
Interpretatiō.Let vsus now examine the words of this verſe, touching the ſence and meaning of them. Becauſe the wiſedome of the fleſh. What is meant by wiſedome of the fleſh, or carnall mind, as it is in the new tranſlation, we ſhewed in the verſe before: namely, the minding and affecting of corrupt nature: for the originall word foreign comprehends vnderunder it the act and exerciſe both of the mind and of the will. And by the word Fleſh, is not onelyonly meant the inferiour parts of the ſoule, as the Papiſts expound it, but alſ… reaſon, and vnderſtanding, and will: for there is fleſhlineſſe in the mind, as Coloſſ. 2.18. Raſhly puft vp with his fleſhly mind. And Gal. 5.20. the Apoſtle reckons vp hereſie, which is an error in the mind held with obſtinacie, among the works of the fleſh. So that by the wiſedome of the fleſh (as before we did expound it) we are to vnderſtand the meaning, thought, diſcourſe, ſet purpoſe, counſell, louelove, liking, care, deſire, delight, ſtudie, the beſt act and exerciſe of corrupt nature, the wiſedome of it is enimitie against God. The Apoſtle here ſpeakes verie emphatically, he vſeth a word of great force and vehemencie, he ſpeakes in the abſtract: he ſaith not,foreign. The wiſedome of the fleſh is an enemie, but it is enimitie againſt God, thereby ſignifying that it is extremely hoſtile, oppoſite, and contrary to God and to all goodneſſe, and it is carried againſt the very nature of God, ſo as if it could, it would take away the very being of God: yea that it is carried againſt God and all goodneſſe, with an vnreconcileable hatred and oppoſition: for an enemie may be reconciled, as Eſau was to Iacob, but enimitie can neuer be reconciled; enimitie and amitie can neuer be at one. And therefore the Apoſtle affirming this of the wiſedome of the fleſh, that it is enimitie againſt God, he would hauehave vsus to know, that there can be no friendſhip betweene it and God, nor any agreement betweene it and goodneſſe, but that there is an vnreconcileable hatred and oppoſition betweene them. For it is not ſubiect to the Law of God. By the Law of God, we are to vnderſtand the morall Law of God, for the will of God reuealed in his word touching all morall duties, touching all duties of pietie towards God, and touching duties of louelove, merciemercy, equitie, and iuſtice towards men. And the word here rendred ſubiect, ſignifies an orderly ſubiection, ſubiect according vntounto order. It is the ſame that is vſed, Rom. 13.1. Let eueryevery ſoule be ſubiect vntounto the higher powers: or it ſignifies ſubmitting of the necke to the yoke. And the Apoſtle ſaying, the wiſedome of the fleſh is not ſubiect, his meaning is, it yeelds not to it orderly ſubiection, it may haply hit on a good dutie commanded in the Law of God, but it doth it not orderly: yea the leſſe is ſpoken, and the more ſignified, it pulls as it were the necke from vnderunder that yoke, and it doth rebell and riſe vp againſt that Law; it vnderſtands, loues, and likes, and it doth things that the Law of God forbids, and it hates and auoyds the things that the Law of God commands. Neither indeed can be: or thus, for indeed it cannot be. That is, the wiſedome of the fleſh cannot be ſubiect to the Law of God: it hath no power nor abilitie in it ſelfe to yeeld obedience to Gods Law. Nay ſo long as it is the wiſedome of the fleſh, it cannot but rebell againſt the Law of God, according to that, Geneſ. 6.5. All the imaginations of the thoughts of his heart are onelyonly euill continually: and that of the Apoſtle, 1. Cor. 2.14. The naturall man perceiueth not the things of the Spirit of God, for they are fooliſhneſſe vntounto him; neither can he know them. He neither doth know them, neither hath he knowne them. Thus then briefly conceiue we the meaning of the Apoſtle in the words of this verſe, as if the Apoſtle had ſaid:
Becauſe the mind, meaning, thought, diſcourſe, counſell, louelove, liking, care, deſire, delight, ſtudie, beſt act and exerciſe of corrupt nature, the wiſedome of it is directly and extremely oppoſite and contrarie to God and to all goodneſſe, and is carried againſt God and all goodneſſe, with an vnreconcileable hatred and oppoſition. For why, it yeelds not to the Law of God, or will of God reuealed in his word any orderly ſubiection. No it puts as it were the very necke from the yoake: yea it doth rebell and riſe vp againſt the Law of God; it vnderſtands, it loues, likes, and it doth things that the Law of God forbids: and it hates and auoyds the things the Law of God commands; for indeed it hath no power, no abilitie in it ſelfe to yeeld obedience to the Law of God: nay ſo long as it remaines to be the wiſedome of the fleſh, it cannot but rebell againſt the Law of God.
Now here firſt marke we the Apoſtles reaſon, by which he prooues the wiſedome of the fleſh to be deadly and damnable: he prooues it to be deadly and damnable by this, that it is enimitie againſt God. He reaſons thus. The wiſedome of the fleſh is enimitie againſt God, therefore deadly and damnable. Now the ground of this reaſoning yeelds to vsus thus much, Doct. 1 the point hence offered is this.
Enimitie to God or againſt God is deadly and damnable.That enimitie to God, or againſt God, is deadly and damnable. That which is enimitie againſt God, or in oppoſition to God, it leades to deſtruction, and the Lord will aſſuredly bring deſtruction on eueryevery thing that ſtands vp againſt him, and doth oppoſe him: whatſoeuer it is, whether perſon or thing that ſtands in oppoſition to God, the Lord will certainly bring it to nought, and he will bring confuſion on it: for why,
The Lord is a God of infinite power, nothing is able to Reaſon 1 ſtand againſt him, there is none that can deliuer out of his hands, as we hauehave it Iſai. 43.13.Iſai. 43.13. and nothing is hard to him, Ierem. 32.17.Ier. 32.17. He is able to do whatſoeuer he will. Pſal. 115.3.Pſal. 115.3. Nothing in heauen, or earth, or hell, not all the powers of men or Angels, good or bad, can withſtand his power.
Againe, the Lord is a God of infinite holineſſe and puritie, Reaſon 2 and of infinite iuſtice, he cannot abide iniquitie and ſinne, or any thing that is oppoſite to his moſt holy & pure nature. Hab. 1.13.Hab. 1.13. ſaith the Prophet, Thou art of pure eyes, and canſt not ſee euill, thou canſt not behold wickedneſſe: thou canſt not look on ſinne with approbation: no, it ſtands with his iuſtice to puniſh it. The Lord is ſtirred vp to anger and wrath againſt ſinne, and againſt eueryevery thing that is oppoſite and contrary to his moſt holy and pure nature, and as the Prophet ſaith, Nahum 1.6.Nahum. 1.6. Who can ſtand before his wrath, or who can abide in the fierceneſſe of his wrath? none is able to ſtand againſt it. Yea further it ſtands with the glory of God, to bring deſtruction on eueryevery thing that ſtands vp againſt him. Iam. 4.6.Iam. 4.6. the Apoſtle ſaith, God reſiſteth the proud: the word ſignifieth,foreign. ſets himſelfe in battel aray, and takes vp armes againſt the proud, and ſo againſt eueryevery thing that doth oppoſe him. And it were diſhonourable to the Lord, to lay downe his weapons before he hauehave conquered and ſubdued his enemies, and thoſe things or perſons that oppoſe him. And therefore on theſe grounds we may ſet downe this as a certaine truth: that whatſoeuer is enimitie againſt God, or in oppoſition to God, it is deadly, and it leades to deſtruction: and the Lord will certainly bring deſtruction and confuſion on that thing, or perſon, that ſtands vp in oppoſition againſt him.
Now then this may ſerue as a ground to proue, that eueryevery Vſe 1 ſinne, be it neuer ſo ſmall, is deadly and damnable: for why,EueryEvery ſinne be it neuer ſo ſmall is deadly and damnable. eueryevery ſinne, be it neuer ſo ſmall, is a tranſgreſſion of Gods Law, it is againſt the very maieſtie of God, and therefore deadly and damnable. And it is an idle and fooliſh diſtinction of the Papiſts, that ſome ſinnes are veniall, and ſome mortall, that is, as they hold, that ſome ſinnes are in their owne nature veniall, ſuch as are onelyonly beſide the Law of God, not againſt it, and ſuch as may be taken away by a temporarie puniſhment. There is no ſinne, but it is againſt the Law of God, and againſt the infinite maieſtie of God, and it deſerues proportionable puniſhment, euen the wrath of God and euerlaſting perdition. I leaue them.
Vſe 2 Is it ſo, that whatſoeuer is enimitie againſt God, it leades to deſtruction,The miſerable ſtate of vnrepentant ſinners diſcouered. and the Lord will certainly bring confuſion on that thing, or perſon, that ſtands vp againſt him? Oh then he…eby take we notice of the miſerable and fearefull ſtate and condition of vnrepentant ſinners. EueryEvery vnrepentant ſinner liues in a ſtate of life that is enimitie with God, he is an enemie to God, and he hath God an enemie to him, he is at defiance with God, and at open warre with God: he can looke for nothing, but that the Lord ſhould deale with him as with his profeſſed enemie, euen come downe in iudgment on him, hew him in peeces, and giuegive him his portion with the diuels in hell. Oh that wicked and graceleſſe perſons, ſuch as liue in their ſinnes, had but hearts to conſider this. Conſider it whoſoeuer thou art, thou that art a drunkard, a ſwearer, a filthy perſon, and thou that holdeſt on a courſe in euill and ſinne, thou liueſt in that ſtate of life that is enimitie with God, and thou being at enimitie with God, all the creatures of God are armed againſt thee, all the iudgements of God do attend thee, and thou lyeſt open to all the plagues and iudgements in the world, and to eternall woe and confuſion in the world to come. Thou canſt not ſpeake to God, but as to an angrie Iudge, clothed with iuſtice and iudgement againſt thee, thou canſt not heare him ſpeaking to thee, but in his voyce of threatning and denouncing iudgement againſt thee: and thinke not as many do, that it will ſerue thy turne, to ſay God is mercifull: I dare be bold to tell thee, God hath no mercy for thee ſo long as thou liueſt in thy ſinnes. Marke what is ſaid, Deut. 29.19.20.Deut 29.19.20. If any bleſſe himſelfe in his heart, ſaying, I ſhall hauehave peace, although I walke according to the ſtubburnneſſe of mine owne heart, thus adding drunkenneſſe to thirſt, the Lord will not be mercifull vntounto him, but then the wrath of the Lord and his ielouſie ſhall ſmoke againſt that man, and eueryevery curſe that is written in this booke ſhall light vponupon him, and the Lord ſhall put out his name from vnderunder heauen. Oh conſider this thou that forgetteſt the power of God, the iuſtice of God, the truth of God: euen this truth of his, that thou liuing in thy ſinnes, thou art at enimitie with God, & being at enimitie with him, thou art in a damnable ſtate, thou art as drie ſtubble before the fire of his vengeance, and there is but a ſtep betweene thee and hell. Thinke on this, and if hell hauehave not taken full poſſeſſion of thy ſoule, let it ſtirre thee vp to bethinke thy ſelfe of ſpeedie reformation: humble thy ſoule, and make thy peace with the Lord, there is no ſtanding out with him.
Laſt of all, is it ſo that whatſoeuer is enimity againſt God, Vſe 3 it is deadly and damnable, and it leades to deſtruction,A terror to all vnrepentant ſinners, and eſpecially to thoſe that do oppoſe the word & truth of God, and the ſound profeſſion of his truth. and that the Lord will certainly bring deſtruction on that thing or perſon that ſtands vp in oppoſition to him? then as this may ſtrike a terror into all vnrepentant ſinners, ſo in particular into ſuch as are guilty of that ſinne of oppoſing the word and truth of God, and the ſincere profeſſion of his truth, and the true profeſſors of it. For what do they that oppoſe the word and truth of God, and the ſincere profeſſors of it? Surely they fight againſt God, as Gamaliel ſaid, Act. 5.39.Act. 5 39. If the profeſſion of truth be of God, as certainly it is, it is diuine, it is heauenly, and of God: then they that oppoſe it cannot deſtroy it, they fight againſt God. And conſider it whoſoeuer thou art, that doſt ſet thy ſelfe againſt Gods children and ſuch as ſincerely profeſſe the Goſpell, thou doſt but therein fight againſt God, and ſo doing thou doſt but ſtrike and ſpurne againſt thornes, thou medleſt with one that is more then thy match, with one ſtronger then thou, yea with one that is able with the breath of his mouth to blow thee down to hell, and to bring confuſion on thee. Iſay. 45.9. Wo to him that ſtriueth with his maker. It is worth the marking which Zereſh Hamans wife and his friends ſay to him. Heſt. 6.13.Heſt. 6.13. ſay they, If Mordecai be of the ſeed of the Iewes, before whom thou haſt begun to fall, thou ſhalt not preuaile against him, but ſhalt ſurely fall before him. Alas, what was Mordecai, and what Haman? Mordecai a poore captiue, and Haman a mighty man and of great place, and yet Zereſh and his friends tell him, If Mordecai be of the ſeed of the Iewes, before whom thou haſt begun to fall, thou ſhalt not preuaile againſt him, but ſhalt ſurely fall before him. So certainly if thoſe thou doſt ſet thy ſelfe againſt be the children of God, begotten of the immortall ſeed of his word, thou ſhalt neuer preuaile againſt them, thou doſt but fight againſt the Lord, and he will bring thy plots and deuices to nought; yea if thou go on in that courſe, oppoſing his truth, and ſetting thy ſelfe againſt his children, he will bring confuſion on thee. Conſider this whoſoeuer thou art that doſt oppoſe and ſet thy ſelfe againſt Gods children, thou doſt therein fight againſt God, thou ioyneſt hands with the diuell; and going on in that courſe, thou doſt but worke thine owne wo, and bring confuſion on thy ſelfe; the Lord will ſtand vp for the defence of his children, and ſtirre vp himſelfe as a man of warre againſt thee, Iſay 42.13. and he will hauehave the victory: though thou take away the liues of his children, thou ſhalt not preuaile to their hurt, but thou ſhalt bring wo and confuſion to thy ſelfe. And this may be a great comfort to Gods children, to conſider that the Lord is an enemie to their enemies, and to thoſe that oppoſe them: they may be ſure their enemies ſhall neuer preuaile againſt them to their hurt, but in oppoſing them, they fight againſt God, and the Lord will bring confuſion on them. Let this be thought on, to the terror of all the enemies of Gods Church and children, and to the comfort of all ſuch as are the children of God.
In the next place, in that the Apoſtle ſaith, The wiſedome of the fleſh, or carnall mind, the mind of the fleſh is enimitie againſt God: note we thus much.
Doct. 2 That the very mind, reaſon, vnderſtanding, and will of man in his naturall ſtate and condition,The verie mind, reaſon, vnderſtanding and will of man in his naturall condition, in the beſt act and exerciſe of them, are contrarie to God and to all goodneſſe. in the beſt act and exerciſe of them, are oppoſite and contrarie to God and to all goodneſſe, not onelyonly in the appetite and the ſenſes, the inferiour parts of the ſoule, but the moſt noble parts of the ſoule being yet in the naturall ſtate and condition, euen reaſon, mind, and will, are carried in a courſe contrarie to God and to all goodneſſe. And the beſt inclination and motion of the mind or will of a naturall man or woman, it is in flat oppoſition to God and to all goodneſſe. And to this purpoſe is that, Gen. 6.5.Gen. 6.5. All the imaginations of the thoughts of his heart are onelyonly euill continually. Where by heart is meant the vnderſtanding power of the ſoule, whereby man vſeth reaſon, as Matth. 15.19.Mat. 15.19. Out of the heart come euill thoughts: ſo the whole frame and diſpoſition, or the whole act and exerciſe of the naturall vnderſtanding is onelyonly euill continually. And hence it is that the Apoſtle exhorteth the Epheſians, Epheſ. 4.23.Epheſ. 4.23. To be renewed in the ſpirit of their minde: that is, in the pureſt part of their ſoules; and he grounds his exhortation on a deſcription of their conuerſation before their conuerſion and renouation, verſe 17. 18. That then they walked as other Gentiles did, Epheſ. 4.17. foreign. & verſ. 18. foreign.in the vanitie of mind, and darkneſſe of cogitation: where we hauehave both foreign, and foreign, both mind, and diſcourſe of mind, the one vaine, and the other darke and blind; ſo that indeed not onelyonly the appetite and ſenſes, but the beſt parts and powers of the ſoule, being yet in the naturall ſtate and condition, the reaſon, minde, and will, are carried in a courſe contrarie to God and all goodneſſe. And why? the reaſon of it is plaine. Reaſon.
The corruption of nature hath not onelyonly taken hold of the appetite and ſenſes, but it hath alſo ouer-ſpread the minde, reaſon, vnderſtanding, and will; euen the moſt excellent parts and powers of the ſoule are poyſoned with the contagion of ſinne, and they are corrupted: yea it may be truly ſaid, that they are more deepely tainted with corruption, then the inferiour parts of the ſoule. For as before ſinne came, Note.the mind of man had in it the chiefe part of Gods image, ſo now being corrupted it is moſt corrupt: for eueryevery thing degenerating into a contrarie nature, it becomes moſt contrarie to that it was before; as water once hot and then cold againe, it becomes moſt cold. And therefore the reaſon, mind, and will of man being not onelyonly tainted, but ſo deeply poyſoned with the contagion of ſinne, it muſt needs be a truth, that not onelyonly the appetite and ſenſes, but euen the reaſon, mind, and will of a naturall man or woman in the beſt act and exerciſe of them, are carried on in a courſe contrarie to God, and to all goodneſſe.
Ʋſe 1 And this may teach vsus in the firſt place, not to ſtand amazed,It is no matter of wonder that men of excellent wits are ouertaken with groſſe ſinnes. not to wonder at it, when we ſee men of ſingular wits, and of ſound iudgements for matters of the world, yea men of great learning, to be carried on in a courſe of euill and ſinne, yea to runne into foule and groſſe ſinnes; this is that that blinds and bleares the eyes of many, in that they ſee men of excellent wits ouertaken with groſſe ſinnes: but we are to conſider, that the wit and wiſedome of man not ſanctified, but in the naturall ſtate of it, is carried on in a courſe contrarie to God, and to all goodneſſe: and the more excellent wit, and the greater the wiſedome is, not ſanctified, the more ſtrongly and the more violently it carries men to impietie and ſinne: yea we ſhall finde if we obſerue it, that it hath bene ſo in all ages, and is ſo at this day. Wofull experience ſhewes it, that the vileſt monſters in all outrage of ſinne, hauehave bene and are, not idiots, or ſimple witted, or vnlearned men, but men of moſt excellent wits, and men of the greateſt learning; and therefore let not that trouble vsus, and make vsus ſtand amazed, when either we ſee or heare that men of excellent wits, ſound iudgements, or men of great learning, are carried on in a way of euill and ſinne, and that they runne into foule and groſſe ſinnes: their wit, and wiſedome, and learning not ſanctified, it is but the wit, wiſedome, and learning of the fleſh, and it is enimity againſt God & all goodneſſe, it carries them on in a courſe contrarie to God, and to all goodneſſe.
Ʋſe 2 Againe, is it ſo that not onelyonly the appetite and ſenſes, but the beſt parts and powers of the ſoule,In matters of pietie and religion our owne reaſon & vnderſtanding, and the beſt act and exerciſe of them muſt be laid aſide. being yet in a naturall ſtate and condition, euen reaſon, mind, and will, are carried in a courſe contrarie to God and to all goodneſſe? Learne we then, that in matters of pietie and religion, and in things that pertaine to life and godlineſſe, to lay aſide not onelyonly our owne appetite and ſenſes, but to diſclaime alſo our owne reaſon and vnderſtanding, and the beſt act and exerciſe of our owne reaſon, euen our owne wiſedome: for indeed to conſult with fleſh and bloud, and with the wiſedome of the fleſh, in matters of pietie and religion, it is but to aduiſe with ſinne. The wiſedome of the fleſh is enimity againſt God, and will carrie vsus on in a courſe contrarie to God, and to all goodneſſe: it is a dangerous thing to examine the wayes of God by the wiſedome of the fleſh: yea I dare affirme it;Note. It is impoſſible for vsus to yeeld true and ſound obedience to any one Commandement of God, if we follow the rule of our owne corrupt reaſon, our owne reaſon will carrie vsus on to a contrarie courſe. To ſhew it in one or two particulars: the Lord requires of vsus in his word, we hauehave it, 1. Tim. 6.8. That if we hauehave food and rayment we ſhould therewith be content, and that we ſhould not greedily hunt after the things of this life. Now carnall reaſon, the wiſedome of the fleſh, that is ready to ſuggeſt, and it doth ſuggeſt to many in the world, that they may by fraud, by vſurie, by oppreſſion, and by vnlawfull meanes, ſeeke to enrich themſelues: yea it tels them, that ſo they ſhall be able to do good, not onelyonly to themſelues and thoſe that belong to them, but to others alſo, to diſtribute to the poore, to build alme-houſes, and to do great good, and that with ſuch ſacrifices God is pleaſed. See how the wiſedome of the fleſh will furniſh men with ſtrength of arguments out of the word of God abuſed, to make men ſinne againſt God. And ſo for the matter of apparell, the Lord requires in his word it ſhould be modeſt and ſober. Oh but ſaith carnall reaſon, the wiſedome of the fleſh, that tels men and women, if we do not follow the faſhions of the world, we ſhall be of no account, and we ſhall carrie no credit in the world. And ſo I might inſtance in many other particulars, wherein the wiſedome of the fleſh carries men on in a courſe contrarie to God and to all goodneſſe: yea the wiſedome of the fleſh is ready to furniſh men with new wayes of committing ſinne, and with many excuſes, pretences, and defences for ſinne when it is committed. And therefore if we deſire to do the good duties the Lord requires at our hands in truth of heart, we are not onelyonly to lay aſide our owne appetite and ſenſe, but we are alſo to renounce our owne reaſon and vnderſtanding, and our owne wiſedome, and all that nature hath endued vsus withall, and to ſuffer our ſelues wholly to be guided and gouerned by the wiſedome and will of God reuealed in his word. Now further marke we here the weight of the Apoſtles ſpeech, he ſaith not, the wiſedome of the fleſh is an enemie, but it is enimitie; thereby ſignifying, as we ſhewed, that it is extremely oppoſite and contrarie to God, and to all goodneſſe; yea that it is carried againſt God and all goodneſſe with an vnreconciliable hatred and oppoſition. So that hereby we are to take notice how farre the wiſedome of the fleſh is carried in oppoſition to God and to all goodneſſe: and the point hence is this.
Doct. 3 That the wiſedome of the fleſh, the minding and affecting of corrupt nature,The wiſedom of the fleſh is extremely oppoſite & contrary to God & to all goodneſſe. is extremely oppoſite and contrarie to God and to all goodneſſe. The mind and will of a naturall man is not onelyonly not able to thinke or will good things, things that pertaine to Gods kingdome, to life and ſaluation, but they are auerſe, and they are repugnant to good things, and carried againſt God and good things, with an vnreconciliable hatred and oppoſition, they are at enimitie with God and all goodneſſe. Thus it is with the mind and will of a naturall man in the act and exerciſe of his mind and will: and hence it was that the Apoſtle ſaid, Epheſ. 5.8. They were once darkneſſe: he ſaith not, that they were darke, or blind, or not able to ſee good things, but they were darkneſſe, they were in extreme oppoſition to light, euen as contrarie to God himſelfe, who is light. 1. Ioh. 1.5. and to the light of his truth, as darkneſſe is to light. And not to amplifie the point, the reaſon and ground of this:
Reaſon. That the act and exerciſe of the mind and will of a naturall man is extremely oppoſite and contrarie to God and to all goodneſſe, is, becauſe the mind and will of a naturall man beares the image of Satan, which is directly oppoſite and contrarie to the image of God, in which man was created, ſtanding in true and perfect holineſſe and righteouſneſſe: that image is defaced in man by the fall of Adam, and in place of it is come the image of Satan: and ſuch as the cauſe is, ſuch is the effect: and therefore it muſt needs be that the act and exerciſe of the mind and will of a naturall man, is directly and extremely oppoſite and contrary to God and to all goodneſſe. Here haply ſome may make this queſtion
Whether man do naturally hate God? Queſt. whether a man in his naturall ſtate and condition be ſo farre carried againſt God, as that he hates God?
Anſwer. Anſw. Howſoeuer man hauing in himſelfe the light of nature in full force not extinguiſhed, hath in him a blind deuotion and affection towards God, and a blind louelove to God, as he is God and the chiefe good: yet as man is guiltie of ſinne, and takes notice of his guiltineſſe, and conceiues of God as a iuſt puniſher of ſinne, he hates God: as a guiltie malefactor hates the Iudge, not as he is a man good, liberall, and the like, but as he is a iuſt ſentencer of his euill deeds, ſo a man hates God; and as a man increaſeth in ſinne, ſo he increaſeth in hating of God. It is ſaid of the Gentiles being giuen vp to vile affections, and to a reprobate ſenſe, and they running on in foule ſinnes and fearefull abhominations, they became haters of God. Rom. 1.30.
Now for vſe of the point; Vſe. The popiſh conceit of pure naturals confuted.this being ſo that the act and exerciſe of the mind of a naturall man, is directly and extremely contrarie to God and to all goodneſſe, it meets with that conceit of the Papiſts touching pure naturals, and the goodneſſe in nature. They magnifie nature, and teach that a man in his naturall ſtate may prepare himſelfe to receiue grace, and that he preparing himſelfe, he merits grace ex congruo, as they ſay. It is an idle conceit, it cannot ſtand with the truth now deliuered, that the act and exerciſe of the mind and will of a naturall man is extremely oppoſite and contrarie to God and to all goodneſſe: and it is as poſſible that a violent ſtreame of water ſhould ſuddenly turne it ſelfe backwards, as it is for the mind and will of men being carried againſt God and all goodneſſe, to turne and prepare it ſelfe to receiue grace. The Lord Ieſus ſaith, Ioh. 6.44. None can come to me, except the Father which hath ſent me, draw him. Now if there were in man the leaſt power and aptneſſe to receiue grace, drawing were needleſſe, for that argues an obſtinate rebellion, and reluctancy and ſtriuing againſt grace. Though indeed none is forced to come to Chriſt, or to receiue grace, but he receiues it willingly, yet of himſelfe he hath no ſuch will, but of vnwilling he is made willing. Now for the vſe of the point to our ſelues.
Ʋſe. 2 Is it ſo that the act and exerciſe of the mind and will of a naturall man is extremely oppoſite and contrarie to God & to all goodneſſe?They whoſe minds & wils are wrought on by grace, and turned from euill to good, ought to magnifie Gods goodnes & mercy And they who are in their naturall ſtate, muſt be farre from imagining that they can at their pleaſure change their minds & wils. ſurely ſuch as hauehave their minds and wils wrought on by grace, and turned from euill to good, ſo that now they are able to thinke of good things, to mind them, to will them, to louelove and to like them, and to delight in them in ſome meaſure, they are to magnifie the goodneſſe and mercy of God, and the power of his grace; they cannot be ſufficiently thankfull for ſo great a mercy, in that their minds and wils were before at enimitie againſt God. And ſuch as are yet in their naturall ſtate and condition, are to take heed they pleaſe not themſelues in a conceit that they can at their owne time and pleaſure change their minds and wils, and ſo neglect the timely and carefull vſe of the meanes by which God workes grace in thoſe that belong to him. As Popery is naturall in many things, ſo in this particular: men thinke that howſoeuer their minds are now ſet on euill, and their wils and affections are wholly carried after euill, yet they may when they pleaſe change their minds, and turne their hearts from euill to good, and take a new courſe: but indeed they deceiue themſelues. Ier. 13.23. ſaith the Prophet, Can the Blackmore change his skin, or the Leopard his ſpots? then may ye alſo do good that are accuſtomed to do euill. Where he ſhewes how hard a thing it is to breake off a cuſtome of doing ill, euen as hard as to make the Blackmore white, or to change the skin of a Leopard. And if cuſtome which is but a ſecond nature be ſo hard to roote out, how hard then is nature it ſelfe and the corruption of it, to be rooted out, which is as deare and neare to vsus as any part or member of our bodies, or any part of our ſoules? Surely there muſt be an holy violence before that can be done, and it is done onelyonly by the mightie hand and power of God And therefore our part is to vſe the meanes carefully, by which the Lord workes grace in the minds and hearts of his, euen diligent hearing, reading, and meditating in the word of God, conference, good company, and the like, to waite on the Lord till he ſtrike an holy ſtroke on our hearts and minds; he will do it in time on all thoſe that belong to him.
Hauing ſtood on the Apoſtles argument, by which he prooues the wiſedome of the fleſh to be death, or deadly, or damnable, becauſe it is enimitie againſt God: come we now to the ground and proofe of it in the next words, For it is not ſubiect to the Law of God, neither indeed can be. The Apoſtle prooues the wiſedome of the fleſh to be enimitie againſt God by this, that it is not ſubiect to the Law of God, it yeelds not to the Law of God any orderly ſubiection; nay it doth reſiſt, and riſe vp, and rebell againſt the Law of God: euen againſt the will of God reuealed in his word, touching duties of pietie towards God, and duties of louelove, mercy, equitie, and iuſtice towards men. And here firſt we are to obſerue the Apoſtles argument, by which he prooues the wiſedome of the fleſh to be enimitie againſt God; he reaſons thus: The wiſedome of the fleſh is not ſubiect to the Law of God, it doth rather reſiſt, and rebell, and riſe vp againſt Gods Law, and therefore it is enimitie againſt God. This manner of reaſoning yeelds to vsus thus much.
That they that will not ſubiect themſelues to the Law of Doct. 4 God, they are enemies to God: they whoſoeuer they be,Whoſoeuer they be that will not yeeld obedience to Gods will reuealed to the in his word, are in Gods account as enemies to God. that yeeld not obedience to the will of God made knowne to them in his word, they that will not ſubiect their minds, their wils, and their affections to the will of God, and ſquare and frame their actions according to his will, to do the good it requires, and to auoyd the euill it forbids, his will being made knowne to them, they are in Gods account as enemies to God, and as rebels againſt God, the Lord ſo accounts of them. And for further clearing of this, marke what the Lord ſaith, Exod. 20.5.Exod. 20.5. In the ſecond commandement he ſaith, He is a God viſiting the iniquitie of the fathers vponupon the children, vponupon the third generation, and vponupon the fourth of them that hate him. And who are thoſe that hate him? We may eaſily gather who they be, by that he ſubioynes verſe 6. where he ſaith, He ſhewes mercy to them that louelove him and keepe his commandements: as if he had ſaid, thoſe that louelove me, are thoſe that keepe my commandements; and ſo on the contrary, thoſe that keepe not the commandements of God, and yeeld not obedience to his will, the Lord accounts of them as thoſe that hate him, and as enemies to him, and as rebels againſt him. Deut. 31.27.Deut. 31.27. ſaith Moſes, I know thy rebellion and thy ſtiffe necke: behold, I being yet aliue with you this day, ye are rebellious againſt the Lord: how much more then after my death? He ſaith the people were rebellious againſt the Lord, in that they did not ſubiect themſelues to his will made knowne to them. Ioh. 14.15.Ioh. 14.15. ſaith Chriſt, If ye louelove me keepe my commandements. Whence it followes by proportion, that thoſe that keepe not the commandements of Chriſt, they louelove not Chriſt; no they hate him, and they are enemies to him, as himſelfe ſaith,Mat. 12.30. Math. 12.30. He that is not with me is against me, I account them as mine enemies. And to this purpoſe is that, Luke 19.27.Luke 19.27. Thoſe mine enemies which would not that I ſhould reigne ouer them, bring them hither, and ſlay them before me. Thoſe that would not ſubiect their neckes to my yoake, nor yeeld obedience to my lawes, bring them hither, and ſlay them before me. And to theſe we might adde many other teſtimonies confirming this truth, that they whoſoeuer they be, that will not ſubiect themſelues to the Law of God, to mind, to will, and to affect and louelove the good things the Lord requires of them, and to auoyd the euill he forbids, his will being made knowne to them, they are in Gods account as enemies to God, and as rebels againſt him, the Lord ſo accounts of them: for why, the reaſons of this truth are theſe.
Reaſon 1 Firſt, there is a moſt neare vnion and coniunction betweene God and his Law, the Law of God is the mind of God and will of God, euen his eternall and vnchangeable will reuealed, to which he would hauehave men to be ſubiect and conformable; and men cannot denie ſubiection to that, but they denie it to God himſelfe, and ſo they rebell againſt him.
Againe ſecondly, all men are bound to yeeld ſubiection Reaſon 2 to the Law of God, and to his will reuealed in his word, as to the Law and will of him who is ſoueraigne Lord and king ouer them, and hath the command of their ſoules and bodies and of all that they hauehave. And therefore as they are rebels to a king, who being his naturall ſubiects and bound to obey him, will not ſubmit themſelues to his good lawes; ſo it muſt needs be a truth, that they whoſoeuer they be that will not ſubiect themſelues to the Law of God, to the will of God reuealed in his word, to mind, to will, and to affect, and to do the good things the Lord requires of them, and to auoid the euill he forbids, his will being made knowne to them, they are in Gods account as enemies to God, and as rebels, and the Lord ſo accounts of them.
Firſt, this truth ſerues to diſcouer the wretched and fearefull Ʋſe 1 condition of all ſuch as hauehave the will of God made knowne to them touching good things the Lord requires at their hands, and touching euill they ought to auoid,A diſcouerie of the fearfull ſtate of thoſe who refuſe to hearken to the voice and call of God in the miniſterie of his word, and to yeeldto it. and yet will not ſubiect themſelues to it, either to do the one, or to auoid the other, They pull away the ſhoulder, they ſtop their eares that they ſhould not heare, Zach. 7.11.Zach. 7.11. and they hate to be reformed. Fearefull is the caſe of ſuch perſons, whoſoeuer they be; they oppoſe againſt God; they reſiſt, as Stephen ſaid Act. 7.51.Act. 7.51. and the Lord accounts them as enemies, and as rebels againſt him; and will deale with them as with rebels. Men commonly make it a matter of nothing to refuſe to ſubiect themſelues to the word of God, either when it cals them to good things, or when it cals them from their euill wayes and ſinnes: yea many times they make but a mocke at it, and make but a tuſh or puffe at the voice of God, in the miniſterie of his word calling them from their ſinnes. But conſider it whoſoeuer thou art: art thou a drunkard, a common ſwearer, or the like? and hath the word of God often ſounded in thine eares? hath it diſcouered to thee thy particular ſinnes, and ſhewed thee the greatneſſe of them, and danger of them? hath it ſmitten thine heart, and hit on thy conſcience, and doſt thou refuſe to hearken to it, and to yeeld to the voice and call of God, and doſt thou make light of it? Thou art in a fearefull caſe, the Lord accounts thee as his enemie, and will deale with thee as with his enemie. Yea know it, that thou hardening thy heart againſt the voice of God in the miniſterie of his word, and refuſing to be reformed by it, the Lord will alſo harden it, and in his iuſt iudgement giuegive thee ouer to ſinne, and to the will of the diuell, to be led of him at his will and pleaſure. Yea thou being a child of diſobedience and wilfull rebellion, thou art not onelyonly a child of wrath, as all men are by natu e, but it is more then probable that thou ſhalt neuer be receiued to mercy, that thou art a child of perdition, and art now going on a pace towards hell, and ſhalt one day be fit fuell for the fire of hell. Conſider this all you that refuſe to ſubiect your ſelues to the will of God made knowne to you in the miniſterie of his word.
Ʋſe 2 Againe, is it ſo that they whoſoeuer they be, that will not ſubiect themſelues to the will of God reuealed in his word to mind,Not onelyonly open contemners of God & of al goodneſſe are enemies to God, but ſuch alſo as are lukewarme profeſſors & carnall goſpellers. to will, affect, and do the good things the Lord requires of them, and to auoid the euill he forbids (his will being made knowne to them) they in Gods account are as enemies to God, and as rebels againſt him, the Lord ſo accounts them. Then take we heed we deceiue not our ſelues, thinke not that onelyonly they are enemies to God that are at open defiance and hoſtilitie with him, as thoſe that are open contemners of God and of all goodneſſe, open blaſphemers, ſuch as bend their tongues like their bowes for lies: Ier. 9.3. and ſhoot out bitter and blaſphemous words againſt God and againſt goodneſſe: No, no, not onelyonly they, but euen thou that doſt not ſubiect thy ſelfe to the will of God made knowne to thee, to mind, to will, and to affect, to louelove and to like good things, euen thou in Gods account art an enemie to God. It may be thou art able to ſay, I am no enemie to goodneſſe, I ſpeake not ill of the wayes of God, I blaſpheme not God and his truth, I am neither Papiſt nor Atheiſt, &c. Yea but what louelove haſt thou to goodneſſe and to the truth of God? what zeale haſt thou for God and for his truth? is thy heart and ſoule, thy mind and thy inward affections, thy wiſedome ſubiect to it or no? for theſe are things the Lord requires of thee in his word, thou bearing the name of a Chriſtian, and taking on thee the profeſſion of the Goſpell. Alas, if many in the world examine themſelues touching theſe particulars, they ſhall find that theſe things are wanting in them: they are luke-warme profeſſors, they are carnall Goſpellers; they go on in a drouſie courſe and a formall profeſſion, they hauehave no burning louelove to the truth, no zeale to Gods glorie. Well, let ſuch perſons know, howſoeuer they pleaſe themſelues in a conceit that they are at peace with God, and they are his friends, yet indeed in Gods account they are enemies to God, and though they be not at open enimitie with God as open contemners are, yet in their degree they are enemies to God: and the Lord ſo eſteemes of them. And howſoeuer luke-warme Goſpellers may ſeeme neither to be enemies to God, nor yet ſound and good friends to him, but to hold on a middle courſe, & to be in a middle condition, yet indeed ſo farre as they are luke-warme,Note. they hauehave fellowſhip with the diuell, and they are enemies to God, and therefore deceiue not thy ſelfe.
One thing note we further,foreign. and that is from the word here vſed: the word (as I ſhewed) here rendred ſubiect, ſignifies orderly ſubiection: ſo that hence note we.
That the wiſedome of the fleſh may hit on a good dutie, Doct. 5 a man in his naturall ſtate and condition may do that which is good in it ſelfe, but he marres it in doing,The wiſedom of the fleſh may do that which is good for the matter of it, but not for the maner of doing it. he doth it not orderly, it is accounted of as the deed of an enemie to God, he doth it not ſo as may pleaſe God and bring comfort to his owne ſoule. The Apoſtle ſaith of the Gentiles, Rom. 2.14.Rom. 2.14. that they did by nature the things contained in the Law, but yet they failed in the ground, manner, and right end of doing good things; they did them not of faith, for they had none; they did them not of conſcience towards God, they knew not God; nor in obedience to his Commandement, they were ignorant of it; and they did them not to the glory of God, but to their owne praiſe and glory amongſt men. And thus it is with all men in their naturall ſtate and condition.
Vſe. A good intent is not ſufficient in the ſeruice of God.And therefore it is not a blind intent and good meaning that poore ignorant ſoules ſtand on, that will ſerue the turne in ſeruing God: no, no, though men do that which is commanded in the word of God, and do it with a good intent and good meaning (as they ſay,) and yet do it not orderly as it ought to be done, in faith, in conſcience towards God, and in obedience to his will, and with reſpect to his glory, it is not pleaſing to him; the Lord accounts it not any ſubiection to his will, but rather rebellion againſt him. And they that thruſt on God any thing not commanded in his word, or things commanded and yet not done as they ought to be, they hate the Lord, and the Lord doth ſo account of them, Exod. 20.5.Exod. 20.5.
Now the Apoſtle ſaith, The wiſdome of the fleſh, the wiſedome of corrupt nature, is not ſubiect to the Law of God, but indeed rebels againſt it. I might ſtand to ſhew the error of the Pelagians.An error of the Pelagians and Popiſh ſchoolemen met withall. It meets with their error who hold that a naturall man might fulfill the Law of God; and that error alſo of the Popiſh ſchoolmen: it meets with their error likewiſe who affirme that a man without grace may keepe the Law in reſpect of the ſubſtance of the worke, though not ad intentionem Legis, not after the intention of the Law. But theſe we hauehave in part ſtood on before verſe 3. therefore I paſſe by them. OnelyOnly from hence in that the Apoſtle ſaith, The wiſedome of the fleſh, the wiſedome of corrupt nature, is not Doct. 6 ſubiect to the Law of God; we may plainly gather thus much.The beſt act and exerciſe of the ſoule of a carnal perſō is euill and ſinfull.
That the beſt act & exerciſe of ye ſoule of a carnall perſon, of a man that is yet in his naturall ſtate and condition, is euill and ſinfull, it is not ſubiect to the Law of God, it is not conformable to the will of God reuealed in his word, which is the rule of all holineſſe and righteouſneſſe: and ſo it muſt needs be euill and ſinfull. For indeed whatſoeuer act of the ſoule of man is not conſonant and agreeable to the Law of God, that is euill, and that is ſinfull. Sinne is ſo defined. 1. Ioh. 3.4. Sinne is tranſgreſſion of the Law: any act of man tranſgreſſing Gods Law, yea any act not agreeable to the Law of God, it is euill and ſinfull. And this beares ſtrongly againſt an erronious opinion of the Papiſts, namely this:
That the firſt intents of the mind diſordered, Ʋſe. A popiſh opinion confuted.euen luſt and concupiſcence of the heart without conſent of will, if it gaine not conſent of will to accompliſh euill, is no ſinne: that they hold and teach. Now the truth deliuered makes ſtrongly againſt that. For why: Is the beſt act and exerciſe of the ſoule of a corrupt perſon euill and ſinfull, euen his wiſedome, is that euill, becauſe it is not ſubiect to the Law of God? ſurely then the motions of the mind diſordered, the motions and ſtirrings that are in the mind and heart of man to euill, though conſent of will be not gained, though they neuer get conſent of will for the accompliſhment of euill, yet thoſe verie motions muſt needs be euill and ſinfull. For certainly they are not ſubiect to the Law of God, they are repugnant and contrarie to the Law of God, they are fruits of corruption; they are ſuch as men ſhould not hauehave had, if our firſt parents had ſtood and continued in the ſtate of innocencie: and therefore they are naught, and they are ſinnes, and it is a groſſe error to hold the contrarie.
Now further in that the Apoſtle ſaith, the wiſedome of the fleſh is not ſubiect to the Law of God, neither indeed can be: affirming that as a certaine truth, neither indeed can be, we are giuen to vnderſtand thus much:
That the wiſedome of the fleſh, the minding and affecting Doct. 7 of corrupt nature, is not onelyonly not ſubiect to Gods Law,The wiſedom of the fleſh hath no power in it ſelfe to be ſubiect to the Law of God. but it hath no power in it ſelfe to be ſubiect to it: the mind and will of a naturall man, one that is yet in his naturall ſtate, hath no power nor abilitie in it ſelfe and of it ſelfe, to mind, to will, and to affect good things. Or thus briefly conceiue the point.
A man that is in his naturall ſtate and condition, as yet vnregenerate, hath no power nor abilitie in himſelfe nor of himſelfe, to mind, to will, and to affect good things, things concerning pietie towards God, or things concerning equitie, iuſtice, louelove, and mercy towards men, commanded in the Law of God; at leaſt to mind, to will, and to affect them, as they ought to be minded, willed, and affected. To this purpoſe that is a plaine text, 1. Corinth. 2.14.1. Cor. 2.14. The naturall man (ſaith the Apoſtle) perceiues not the things of the Spirit of God, for they are fooliſhneſſe vntounto him. And he addes further, Neither can he know them, becauſe they are ſpiritually diſcerned. He doth not onelyonly not know nor perceiue ſpirituall things, for that might be through neglect or contempt of them; but he cannot know them, he hath no power in himſelfe of himſelfe to know them, though he labour to know them. And 2. Cor. 3.5.2. Cor. 3.5. ſaith the Apoſtle, We are not ſufficient of our ſelues to think any thing (he meanes any thing that is truly good) as of our ſelues. Ioh. 15.5.Ioh. 15.5. ſaith Chriſt, Without me ye can do nothing. A man that is out of Chriſt, as yet in his naturall ſtate and condition, can do nothing that is truly good, he cannot mind, will, or affect good things; either things that concerne piety towards God, or louelove and mercy towards men, as they ought to be minded, willed, and affected. And not to adde any further euidence and teſtimonie of Scripture, the reaſons and grounds of this truth are theſe.
Reaſon. 1 Firſt, man in his naturall ſtate and condition hath no goodneſſe in any power or facultie of his ſoule; there is no part nor portion of any ſpirituall goodneſſe in man being yet in his naturall ſtate: there muſt be a renouation, a new making, and a new birth, before there be any goodneſſe in any power or facultie of the ſoule of man or woman.
Reaſon. 2 Againe ſecondly, man in his naturall ſtate and condition is ſo vnderunder the power of ſinne, as a dead man is vnderunder the power of death. He is dead in ſinne, Epheſ. 2.1.Epheſ. 2.1. He hath neither ſpirituall life, nor the actions, nor the faculties of that life. And therefore on theſe grounds we may reſolue on this as a certaine truth, that a man that is in his naturall ſtate and condition as yet vnregenerate, hath no power nor abilitie in himſelfe and of himſelfe, to mind, will, and to affect good things, things that concerne pietie towards God, or louelove and mercy towards men, commanded in the Law of God, as they ought to be minded, willed and affected.
This being a truth, Ʋſe. The error of the Pelagians and Papiſts touching freedome of will, confuted.it meets with the vaine conceit of all thoſe that magnifie nature, and dreame of ſome goodneſſe in our nature without grace: and eſpecially it meets with the error of the Pelagians and of the Papiſts, touching freedome of will. They hold and teach, that the will of man is able to louelove God, and to be ſubiect to his Law without grace, or at leaſt (ſay they) being a little helped by Gods Spirit, can either receiue grace or refuſe it, if it liſt. This is vtterly falſe, it is as poſſible for a dead man to wil his owne quickening, and his owne raiſing vp from the graue, as it is for a man in his naturall ſtate and condition, being dead in ſinnes, to mind and to will ſpirituall good things.
Oh but ſay the Papiſts, Obiect. though a man in ſinne be dead in the way of grace, yet he liues naturally, and he hath free-will in naturall and ciuill actions; which will of his being by grace fortified, and as it were lifted vp to an higher degree of perfection, can then concurre and worke with grace to faith, and all good workes neceſſarie to life euerlaſting. Thus they pleade, and thoſe be their owne words. To anſwer them.
Firſt, they ſpeake not to the purpoſe, Anſw. for though it be granted that man liues naturally, and hath free-will in morall and ciuill things (which we confeſſe:) doth it thereupon follow that he hath power by nature to will ſpirituall good things? No, no, it followes not on that ground.
Againe, in that they ſay, the naturall will being by grace fortified and lifted vp to an higher degree of perfection, can then concurre and worke with grace to faith, and to all good workes neceſſarie to ſaluation, they contradict themſelues: for this proues not that the will of man concurres by it owne naturall power, which is the thing in queſtion, but the cleane contrarie, that the will onelyonly by grace is enabled to will that which is truly good: and that is the thing we teach; that the will of man in the firſt act of conuerſion is meerly paſſiue, able to do nothing, but being wrought on and renewed by grace, and of vnwilling made willing, then it is able to chuſe, to will, and to affect that which is truly good.
Obiect. Haply ſome will ſay: hath the will of man being yet in the naturall ſtate and condition, no poſſibilitie of willing that which is truly good?
I anſwer. Anſw. Though it hauehave no power in it ſelfe and of it ſelfe to will ſpirituall good things, yet it hath a poſſibilitie of willing that which is truly good; it is capable of grace, it is fit to be wrought on, and to be made able by grace to will that which is truly good: for the Lord workes not on men as on ſtockes or on ſtones, or on vnreaſonable creatures; men hauing vnderſtanding and will, they are capable of grace, fit to hauehave their wils made able by grace to will things truly good; there is that poſſibilitie in the corrupt will of man.
Ʋſe. 2 Now further, is it ſo that a man in his naturall ſtate and condition,The wiſedom of the fleſh being vnable to yeeld ſubiection to the Law of God, much leſſe can it yeeld to the doctrine of the Goſpell. as yet vnregenerate, hath no power in himſelfe and of himſelfe, to mind, to will, and to affect good things concerning pietie towards God, louelove and mercy towards men, the good things of Gods Law? ſurely then much leſſe hath any man power in himſelfe and of himſelfe, to mind, to will, and to affect the good things of the Goſpell. The wiſedome of the fleſh cannot yeeld ſubiection to the Law of God, much leſſe can it yeeld to the doctrine of the Goſpell, as to beleeue the ſweete promiſes of it, and to beleeue in Chriſt: there is ſome ſeed of the one in nature, but none of the other. And this is a thing that deceiues many in the world; they fancie to themſelues that faith is in their owne power, and that they can at their owne time and pleaſure beleeue in Chriſt. And herein the diuell deludes thouſands: yea ſome are ſo beſotted and blinded by the ſubtiltie of Satan, as they thinke they hauehave beleeued in Chriſt euer ſince they could remember, and they neuer doubted of Gods mercy. Or if this ſlight be too palpable and be diſcerned, yet Satan perſwades with them, they may beleeue when they will, and that it is an eaſie matter to beleeue in Chriſt, and in their owne power to beleeue when they liſt; yea that they may take hold of the mercy of God and merit of Chriſt at the very laſt houre of their life: and with this pleaſing conceit he carries thouſands to the pit of euerlaſting perdition. We are to take heed of this, and know that true faith in Chriſt is a wonderfull and ſupernaturall gift and grace of God, wrought by the exceeding greatneſſe of Gods power, euen by the working of his almighty power, Ehpeſ. 1.19. and therefore not in any mans power to beleeue when he lift. No, no, Note.if true faith in Chriſt were in a mans owne power, then would neuer any man feeling the weight and burden of his ſinnes, and apprehending Gods anger and wrath againſt him for them, deſpaire of Gods mercy, but he would take hold of it to his comfort. Now wofull experience ſheweth the contrarie; that at ſuch a time as ſome are brought to the ſight of their ſinnes, and hauehave an apprehenſion and feeling of Gods anger againſt them for the ſame, they cannot take hold of Gods mercy: no, they cannot be perſwaded by any meanes to take hold of it to their comfort; they rather blaſpheme God, and fall to vtter deſperation: and therefore it is not in mans power to beleeue when he liſt, and at his owne time and pleaſure. And if thou whoſoeuer thou art, pleaſe thy ſelfe in that conceit, that it is an eaſie matter to beleeue in Chriſt, and that thou maiſt ſo do when thou wilt, thou maiſt haply when the Lord lets thee ſee the greatneſſe of thy ſinnes, what thou haſt deſerued by them, ſeeke for faith and neuer finde it: yea, it may be, if thou wouldſt giuegive a thouſand worlds (if they were thine to giuegive) thou ſhalt not be able to find any comfort in Chriſt. And therefore take heed thou deceiue not thy ſelfe, learne to know, that true faith in Chriſt is not in a mans owne power, but is the onelyonly worke of Gods mighty power: & neuer reſt till thou find that the Lord hath wrought in thee the wonderfull and ſupernaturall worke of faith, euen ſuch a faith as is able to breake thorow the ſenſe and feeling of thine owne ſins and Gods anger, and to take hold of Gods merciemercy and merit of Chriſt, to thy comfort; and then thou maiſt be ſure that thou haſt ſuch a faith as is wrought in thee by the mightie and powerfull worke of Gods Spirit.