A Treatise of Original Sin, Part 2 · Chapter 15
CHAP. XV.
Of the Poſitive Part of Original Corruption.
SECT. I.
JOH. 3. 6.
That which is born of the fleſh is fleſh.
THe Privative Part of original corruption being largely diſcovered, we come now to the Poſitive Part of it: For although many of the Papiſts deny it, laying the whole nature of it in a meer want of original righteouſnes, yet not only the Proteſtants generally, but Aquinas and ſome who follow him, do plead for this Poſitive Part in original corruption as well as the Privative, and is therefore called Fleſh, as here in the Text, and in other places luſt; Of which in its due time. We are not then to conceive of this birth-ſinne, as a meer privation of the Image of God, but as including alſo therewith, a propenſity and inclination to all evil.
To the diſcovery of this Truth, we ſhall find this Text pitcht upon will be very ſubſervient; and herein we are to take notice, That it is part of that famous Colloquy and Conference Chriſt had with Nicodemus, a Maſter in Iſrael; wherein ſeveral things in the general are briefly obſerable: As
Firſt, The Mercy that is to the Church in having this Diſcourſe upon Record; For by Nicodemus his carnal cavillings, we ſee the neceſſity of Regeneration; our Saviour is the more powerfull in his aſſeverations, Verily, verily, I ſay unto you, &c. that hereby every one may ſee, that though he be great, rich, wiſe, learned, ingenious, yet he muſt be born again
Secondly, We may take notice of our Saviours wiſdom, that pitcheth upon this Subject rather than another to treat upon; for herein Nicodemus did groſly erre, Nicodemus had learning enough, knew the Law of God and the Scriptures, but was wholly ignorant of Regeneration.
Thirdly, We therefore ſee, That the work of Regeneration is a myſtery, even to wiſe and learned men; Twice or thrice, ſaith that great Doctor, How can this be? What poor and childiſh Objections doth he make againſt it, and all, becauſe this is a thing ſpiritually diſcerned?
Laſtly, The great cauſe why Nicodemus did not know what Regeneration was, or ſee the neceſſary of it, was, Becauſe of his blindneſſe about original ſinne: Had he believed how carnal and ſinfull every one was born, he would preſently have bewailed his condition, and ſaid, O Lord, it is true, I am all over polluted, I find nothing of thy Spirit in me, I am all over fleſh, and do therefore need thy Spirit to regenerate and quicken me! But this was the root of his deſtruction, from hence did ariſe that groſs miſcarriage about a new-birth, becauſe was ſo ſenſleſs and unacquainted with the pollution he was born in.
So that the Text is an Argument to prove the Doctrine of Regeneration, and the neceſſity of it, which Nicodemus did ſo carnally cavil againſt: For although our Saviour did ſo vehemently aſſert the truth of it in theſe expreſſions, twice geminated, Verily, verily, I ſay into thee, &c. Yet becauſe Nicodemus ſtill asketh, How can this be? therefore our Saviour diſcovereth to him the root and fundamental cauſe of the neceſſity of this birth, and that not of Nicodemus only, but of every man; Therefore he ſpeaks generally, Vnleſſe a man be borne again, &c.
The fundamental cauſe therefore of the neceſſity of Regeneration is from that univerſal Propoſition laid down in the Text, That which is born of the fleſh is fleſh, which is alſo illuſtrated by the contrary, That which is born of the Spirit is ſpirit; The ſtrength of the Argument lieth in this, Every thing reſembleth that it is produced of; from a Serpent, there cometh a Serpent; from a Toad, a Toad; ſo from a Dove, a Dove; a Sheep, a Lamb; There being therefore two contrary effective principles in us, The fleſh and the Spirit; The fleſh, that produceth what is fleſh, the Spirit, what is ſpirit.
In the firſt Propoſition, we have the emphatical expreſſion of this defilement:
1. In the Vniverſality of the Subject of Predication, That which is born of the fleſh is fleſh; There's none exempted, great men, noble men; Even Kings and Emperors they are fleſh of fleſh.
2. There is the Vniverſality of the Subject of Inheſion; All is fleſh, that comes of fleſh; ſo that not only the body, but the ſoul alſo is fleſh in this ſenſe; for by fleſh here, as in other places, is meant, The whole man conſiſting of ſoul and body, as he is unclean and impure, and this appeareth by the oppoſition, which is the Spirit of God, and the effects thereof.
Another emphatical expreſſion is, In uſing the abſtract for the concrete, is fleſh, that is fleſhly, is ſpirit, that is, ſpiritual. We ſee then here a Propoſition affirmed concerning all mankind born in a natural way, which no humane Philoſophy could ever inform us in, yea to which it is wholly contrary, viz. That we all by nature both in ſoul and body are nothing but fleſh; for fleſh is here put for the vicious and ſinfull quality that is in us, and ſo the mind, the intellictual and choiſeſt parts of the ſoul are thus condemned, as well as the more groſs and ſenſitive, as in time is to be ſhewed.
This is a clear Text to prove our univerſal contagion by ſinne, yet upon what weak and poor grounds would the Remonſtrants oppoſe it; They therefore by fleſh underſtand, Man ſimply as man, fleſh and blood, begotten in a fleſhly and bodily manner, not as ſinfull and corrupted; as if our Saviours Argument had been, as what is born of man is man, ſo what is born of the Spirit is ſpiritual: But this is very unſound: For what Argument would this be to prove Regeneration? Muſt a man be new born meerly becauſe he is a man? Certainly had Adam continued in the ſtate of integrity, there would have been procreation of children, yet then there would not have been a neceſſity of Regeneration: Our Saviour therefore is giving a reaſon, why there muſt be a new birth, and that is from the ſinfull pollution every one is born in: And whereas the reaſon they give, why by fleſh cannot be meant, wholly ſinfull, Becauſe (ſay they) then in the oppoſition, by Spirit, would be meant wholly ſpirituall, whereas the Orthodox do acknowledge a conflict with the Spirit, and the fleſh abiding in every regenerate man: But to this the Anſwer is, That the abſtract is put for the concrete, ſpirit for ſpiritual, ſo that the Subject in the Propoſition [Born of the Spirit] Spirit is the holy Spirit of God; and the Predicate [is made ſpirit] Spirit is to be underſtood of that ſpiritual and heavenly nature wrought in us by him; And although he who is made thus ſpiritual, is not purely and abſolutely ſo, yet the Spirit will in time ſubdue and wholly conquer the fleſh, in which ſenſe Gal. 5. They that are Chriſts are ſaid to have crucified the fleſh with the luſts thereof; Although there be the reliques and remainders of it ſtill in the moſt holy.
The Text then being thus vindicated, the Obſervation is,
That all men born in a natural way, are not only without the Image of God, but thereby alſo are poſitively polluted, and made all over fleſh and ſinfull.
SECT. II.
Of the uſe of the word Fleſh in Scripture; And why Original Corruption is called by that name.
TO diſcover this, in the firſt place, It is good to take notice of the uſe of the word [Fleſh] in Scripture; for the miſ-underſtanding or miſ-applying of it, hath brought in a world of miſchief. The Papiſts by Fleſh (I mean ſome of them) underſtanding only the bruitiſh and ſenſitive part, as if ſinne were onelyonly reſident there, and the rational part were free and pure; but this is a very great errour; For beſides the general uſe of the word Fleſh in the Scripture, there is two more pertinent to our purpoſe.
1. Fleſh is ſometimes taken for that which is weak and frail, Iſa. 31. Their horſes are fleſh and not ſpirit. Pſal. 78. He remembred they were but fleſh. And
2. It is often taken for ſinfulneſs and corruption; Thus Gal. 5. The works of the fleſh are oppoſite to the works of the Spirit; and men who are in the Fleſh, Rom. 8. cannot pleaſe God. Gal. 3. Who having begun in the Spirit, will ye end in the fleſh? To be in the fleſh and in the Spirit are made two oppoſite beings by the Apoſtle; Inſomuch that we may make it a ſure Rule, That whereſoever fleſh is oppoſed to the Spirit of God, or its ſpiritual operations, that then fleſh is uſed for that which is evil and ſinfull; and thus it is in the Text. The true notion therefore of the word Fleſh being retained, Let us conſider, Why original ſinne is thus called Fleſh. And
Firſt, It is called ſo, Becauſe of its oppoſition to what is ſpiritual. Whatſoever the Spirit of God revealeth to be believed, or commands to be obeyed, it is wholly contradicted by man, while abiding in the fleſh. Thus the Apoſtle Rom. 8. The wiſdom of the fleſh is enmity againſt God; You ſee here is not only a meer privation of what is ſpiritual, but a poſitive enmity and frowardneſs againſt God, and therefore we do not ſpeak enough to deſcribe the fulneſs of our natural evil, when we ſay, that we came naked into the world without the Image of God, and his Spirit; for original ſinne hath a contrariety in it againſt God, it puts a man upon hatred of whatſoever is holy, therefore the Apoſtle addeth, Rom. 8. 5. It is not ſubject to the Law of God, neither indeed can be: Oh then that God would make our hearts more of fleſh in the Prophet Ezekiels ſenſe, viz. tender, and melting under conſiderations of how much fleſh is in both mind and heart in the Apoſtles ſenſe! Would thy ſelf-righteouſneſs, thy ſelf-love, thy ſelf-fulneſs continue any longer, if thou didſt thus judge and believe concerning thy ſelf? Oh what a noiſom carkaſs, what a loathſom monſter wouldſt thou be in thy own eyes, if thou didſt conſider the poſitive frowardneſs and oppoſition which is in thee to what is holy! And therefore even in the regenerate, Gal. 5. 17. The Fleſh is ſaid to luſt againſt the ſpirit; Search then into thy heart, and ſay, From whence doth ariſe theſe gainſayings and oppoſitions which are in me, to what is holy: Why ſhould not heavenly and ſpiritual things be as welcome, pleaſing and delightfull to me, as ſinfull and wordly objects? Is not all this, becauſe thou art Fleſh? Certainly, there is a thouſand times more reaſon for thee to imbrace ſpiritual objects than earthly; They have more real, excellent and enduring good in them, then all the pleaſures of ſinne if put together, but it is becauſe thou art fleſh, that thy heart is naturally ſo full of enmity againſt whatſoever is ſpiritual; And although this natural enmity be encreaſed in thee by voluntary wickedneſs, yet that which cleaveth to thee, as ſoon as thou haſt a being is enough to make thee refuſe the word of God, the Miniſtry inviting of thee, and to ſlight every Sermon thou heareſt, or every affliction God layeth upon thee for thy ſinne, mourn then under this enmity, this Law of ſinne that rebelleth againſt the Spirit of God: This may ſenſibly and evidently teach thee, that thy natural corruption is more than a meer want of the Image of God.
Secondly, In that original corruption is called fleſh, is manifeſted, That even the whole intellectual and ſublimer parts of a man are become ſinfull. We ſee our Saviour ſaith, That which is born of fleſh is fleſh, nothing is excepted; ſo that whereas ſome would have it the rational part; The mind and underſtanding not to be comprehended under this fleſh; we ſay the contrary according to Scripture, That in the ſoul and faculties thereof there is originally ſinne chiefly ſeated There is the ſpring and fountain from whence iſſue all the ſtreams of ſinne into the lower parts of the ſoul: Thus when the Apoſtle reckons up the works of the fleſh, Gal. 5. 19, 20. There are Idolatry and Hereſies numbered with the reſt, which muſt needs be ſins of the mind, How often doth the Scripture ſpeak of darkneſs, ignorance, folly and blindneſs in the minds of all men by nature? Col. 2. 18. There it's called a fleſhly mind; and certainly if the mind muſt be renewed, as the Scripture ſpeaks, Rom. 12. 2. Col. 3. Eph. 4. 23. it neceſſarily followeth, that it is fleſhly and ſinfull. Behold then, what a fountain of evil and miſery ſprings out from us in this reſpect, which may overwhelm us? For though the inferior parts of the ſoul had been throughly infected with this Leproſie, yet if the ſuperiour and chief parts had not been contaminated, there would have been hopes, that thoſe Sun-beams would have diſpelled ſuch miſty clouds; but ſeeing that the eye is become dark, How great is our darkneſs, and ſalt it ſelf having loſt its ſeaſoning, all muſt become loathſom and unprofitable? Not only thy eyes, thy ears, not only thy affections and paſſions of love, fear, anger, &c. which are the lower region of thy ſoul; but thy will, thy mind, thy conſcience, theſe alſo are become fleſh, and are wholly corrupted, ſo that in thee by nature, there remaineth no good thing at all.
SECT. III.
How carnal the Soul is in its actings about Spiritual Objects.
3. IN that it is called Fleſh, there is diſcovered that a man in all the workings of his ſoul in religious things, is carnal and meerly carried out wholly by the principle and inſtigation of fleſh within him, the Image of God was ſo glorious and efficacious in Adam, that all his bodily and natural actions were thereby made ſpiritual, his fleſh was ſpirit (as I may ſo ſay) the body and bodily affections did not move inordinately againſt Gods will, but having a divine and holy ſtamp upon them, they were thereby made divine and ſpiritual: But ſince this original corruption, the clean contrary is now to be ſeen in us; for even the ſpiritual workings of the ſoul are thereby made carnal and fleſhly, Adam's body was made ſpiritual, and now our ſouls are made carnal: Oh the ſaid debaſing and vilifying of us that is by this means! If an Angel ſhould become a worm, it is not ſo much diſhonour as for righteous Adam to become an apoſtate ſinner.
Let us take notice how our ſouls do put themſelves forth about ſpiritual objects, and you ſhall find they are wholly carnal and fleſhly in ſuch approaches; inſomuch that in their higheſt devotions, and religious duties they are onelyonly carnal and fleſhly all the while. As
Firſt, In the myſteries of Religion, which are revealed unto in by a ſupernatural light; The mind of man, becauſe it cannot comprehend of them in a carnal, or bodily manner, much more if not by natural reaſon (though that be corrupt) is ready to deſpiſe and reject all; What was the reaſon, that Chriſt crucified is ſuch a fooliſh Doctrine to be believed by the learned Grecian, but becauſe it was not agreeable to natural reaſon? When Peter made that Confeſſion concerning Chriſt, That he was the Sonne of the living God; Chriſt tels him, Fleſh and blood had not revealed that to him, Mat. 16. 17. And doth not this fleſhly mind ſtill effectually move in Atheiſts and Heretiques? Is not this the bane of Socinan perſons, that they will make reaſon a judge of divine Myſteries, whereas that it ſ…lt is corrupt, and is it ſelf to be judged by the word of God? So that the power of original ſinne, as it is fleſh, manifeſts it ſelf about all the ſupernatual Doctrines and Truths revealed in the Goſpel. We that are Pigmies think to meaſure theſe Pyramides, we think to receive the whole Ocean in our little ſhell: Hence it is that Paul, 2 Cor. 8. 5, 6. will have all our imaginations, every high thought brought into captivity.
Thus you ſee, That whatſoever a man doth in reference to God, he is wholly carnal and fleſhly in it, he is not carried out with a ſutable principle of the Spirit, to that which is ſpiritual, and this may be diſcovered in many branches; it is alſo very uſefull and profitable; for hereby they ſhall ſee, that the onelyonly things which they relie upon, as religious worſhip of God, and the evidences of their ſalvation, are ſo farre from being a true ſtay to them, that like thorns they will pierce their hands: If a mans ſpirituals be carnals, How great are his carnals? If his Religion, if his devotion, if the matters of his God, be thus altogether flaſhly, What will his ſins and corruptions appear to be? We have already inſtanced in one particular, viz. The Doctrine to be believed, and declared, how carnal a man is in that. We proceed further to illuſtrate this neceſſary Truth, and therefore.
Secondly, Every natural man in his religious worſhip, is wholly carnal, as well as in his Doctrine to be believed. For if we conſult the Scripture, and obſerve what was the cauſe of all that Idolatry and ſpiritual abomination, for which God did ſo ſeverely puniſh the children of Iſrael, was it not from a carnal fleſhly mind within? Therefore you heard, Gal. 5. Idolatry is made a work of the fleſh, when they changed the glory of God into the ſimilitude of an Ox, that eateth bay; Was not this to pleaſe the eye? And ſo their goodly Altars, their goodly Images, which the Prophet mentioneth, Were not all theſe, becauſe of their ſutableneſs to a carnal mind? We need not inſtance in Pagans or Heathens, who are wholly in darkneſs, without any ſupernatural light; But if we take notice of the Chriſtian Church in all the ſucceſſive Ages thereof, How potent and predominant have carnal principles been in all their Devotions? And is not Popery to this day a full demonſtration of this Truth? So that that notable expreſſion of our Saviour, Joh. 4. 23, 24. God is a Spirit, and they that worſhip him, muſt worſhip him in ſpirit and truth; Yea, that the Father ſeeketh ſuch to worſhip him, hath ſeldom had its due obſervation. Whereas then Campian would prove, All Monuments, all Churches, all Windows and Pictures therein, to be a demonſtration of their Religion. This proveth indeed the ſuperſtition and carnality of it, not the ſpirituality and truth of it; and oh the diſhonour done to God by this means! This fleſhly wiſdom in Gods worſhip, hath been one chief cauſe of moſt of the calamities which have fallen upon it, Col. 2. 18. The Apoſtle attributeth the worſhiping of Angels to a fleſhly wiſdom in men.
Thirdly, A man is naturaly carnal in religious Ordinances. Becauſe he is apt to put truſt in them, to think he merits at Gods hands, or maketh ſatisfaction for his …iſpaſſes. This is not to be ſpiritual, but carnal; We have low, carnal apprehenſions of God. when we think that by our righteouſneſſe, though it were ten thouſand times more perfect than it is, that we are able to profit God therewith. Thus thoſe falſe Teachers with their followers, they are ſaid to make a fair ſhew in the fleſh, Gal 6. 12. and Phil. 3. 3. to have confidence in the fleſh; To worſhip God in the Spirit, and to have no confidence in the fleſh, are two oppoſite things; Now by fleſh there is meant circumciſion, and all other Church-priviledges, which Paul did eminently enjoy, and while a Phariſee, he wholly reſted in them, but when once the ſonne of God was revealed to him, then he renounced all confidence in theſe things, judging himſelf to be only carnal in them; But now little was Paul, while a Phariſee, and ſo exactly diligent in the diſcharge of them, perſwaded that all he did was rejected by God, that he abhorred all, that he was only carnal in thoſe things? It is therefore of great conſquence to be ſpiritual in the particular, for this is a ſecret ſweet poiſon, that is apt to undo us; Therefore the Particular, the formal the devout man, who is ignorant of Regeneration, while he abhorreth all bodily fleſh-ſinnes, he may be highly guilty of ſoul fleſh ſinnes: So that there is little cauſe for a Phariſee to boaſt, ſaying, He was not a prophane groſſe ſinner like a Publican, he did not wallow in bodily ſinnes of the fleſh, for he was dangerouſly diſeaſed with ſoul ſinnes; The fleſh there made him abominable in the eyes of God, for that which they did ſo highly exalt, it was foreign before God; What an heavy and ſad deceit will this prove, when thou ſhal… find that wherein thou bleſſeſt thy ſelf, and applaudeſt thy ſelf in, will be thy condemnation, as Chriſt told the Phariſees, Moſes in whom ye truſt, he will condemn you? Oh that this Truth might be like a ſword piercing into the ſecrets of your heart! How wilt thou be overwhelmed, when that which thou hopeſt will ſave thee, that will damn thee? There is a carnal Religion, there is a fleſhly devotion, in which men putting their confidence, may thereby be condemned, as well as by groſſe prophaneneſſe: Certainly this confidence in what religious duties we perform (as ſome at the laſt day will plead, Have not we propheſied, and wrought miracles in thy Name?) doth inſenſibly and incurably damn the greateſt part of formal Chriſtians, and it is very hard to make them diſcern or judge themſelves carnal in this, To truſt in the arm of fleſh, they will acknowledge quickly to be a ſinne, but to truſt, and reſt in the holy duties they have performed, out of this ſinne no ſonnes of Boanerges can awaken them.
Fourthly, A man is naturally carnal in all his religious performances, Becauſe when he d…h them, it is not out of any love to God, to exalt and honour him, but out of love to himſelf, thinking thereby to avei… ſome judgement or other. It is true, we deny not but it's lawfull to ſerve God, to be humbled for ſinne with reſpect to our own good, that we may eſcape temporal evil, but yet we are not to do it principally and chiefly for this, we are not to uti Deo, and frui Creaturis, to enjoy the creatures for themſelves, as the utmoſt end, and make uſe of God only for our outward help, as John 6. 26. our Saviour told the multitude that followed him, That they did ſeek him only becauſe they did eat of the loaves and were ſiled: This is a fundamental principle of fleſh in every man by nature not to love himſelf ſubordinately to God, but God ſubordinately to himſelf, which is a ſinne of a very high nature, and immediately oppoſing the great majeſty of God; They worſhip God upon no other reaſon, then what ſome Heathens did ſacrifice to the Devils, Tantùm ne noceant, That they might do them no hurt: I … not then out of any love to God, or deſire to magnifie him, but wholly for their own ends; and hence it is, that they alter, and change the worſhip and wayes of God, as they pleaſe, and as it ſerveth for any political intereſt, as you ſee in Jeroboam, and other wicked Kings, Whence is all this? but becauſe they make themſelves, the Alpha and Omega, Et Deus non erit Dens niſi homini placuerit; How could men thus break the ſtatutes and ordinances of God? but becauſe they make their own advantages, the ſupreme Law, as if God were for them, and they not for him: Hence it is alſo that the Scripture complaineth ſo much of men, Walking in their own Imaginations; And Jeroboam, 1 King. 12. 33. is branded for this, that he ſet up ſuch a worſhip and Miniſtry, that he had deviſed of his own heart; This then is a ſure demonſtration of our fleſhly minds, that in our worſhip and duties, we regard not divine Inſtitutions and Gods Rule, but attend only to what is ſubſervient to our purpoſe: Now the foundation of all this is, becauſe we do not look upon God as ſupreme, to whom all our ſenſes ſhould bow, but referre him and his glory to our ſelves. The Apoſtle 2 Cor. 5. 16. ſpeaketh of knowing Chriſt after the fleſh, and ſo there is alſo a knowing of God after the fleſh, which is, when we doe not things purely and ſincerely out of reſpect to his Name, but for our own profit and benefit: Take heed then of this fleſhly frame in thy approaches to God.
Fifthly, The fleſhly mind of a man is ſeen in his ſpiritual tranſactions between God and himſelf, In that he doth wholly conceive and imagine ſuch a God, and Chriſt, not as the Scripture repreſents, but as he would have, and doth moſt ſuit with his carnal diſpoſition. This is greatly to be obſerved, for becauſe of this, though they hear never ſo much of God and Chriſt, yet becauſe they think them to be ſuch, as they would have a God of their own making, a Chriſt of their own making, therefore they never truly repent, or turn unto God; for concerning God, they conceive him as altogether mercifull; They never think he is a juſt and holy God; They attend not to the ſury and vengeance which the Scripture ſaith is in him againſt obſtinate and impenitent ſinners, but apprehend him to be one that loveth them, and will ſave them, though they go on in all rebellious wayes againſt him; The Pſalmiſt doth notably ſpeak to this purpoſe, Pſal. 50. 21. where having ſpoken of ſuch hypocrites, that will come and worſhip God, though they retain their old luſts, and live in all impurity, he addeth, Thou thoughteſt I was altogether ſuch an one as thy ſelf; They thought God was not provoked with ſuch abominations, they thought God would not be angry with them, as if he were like themſelves: And doth not this ſtill continue true in moſt prophane men? Why is it that they do not tremble under the name and thoughts of God? Why is it that they roar not out with fear, leſt God ſhould damn them? Is it not becauſe they make a God like themſelves? They love themſelves, and acquit themſelves, they eaſily think well of themſelvs, and therefore they think God will do ſo alſo, and thus they do likewiſe with Chriſt; They repreſent him to be a Saviour, and a Saviour only; They conſider not that he died to conquer the Devil, to make us a peculiar people, zealous of good works; They attend not to the purifying and cleanſing power of Chriſts death from the ſtrength and power of luſts within, as well as from the guilt and damnation by it, which being ſo, they can truſt in Chriſt, and put their whole hope in Chriſt, although they live in all diſobedience at the ſame time, and therefore whereas we might wonder, how prophane men can live as they do? Where are their thoughts of God and Chriſt? Why are they not ſtricken with aſtoniſhment, when they hear of them? Alas, you may ceaſe to wonder, for the Scripture God, the Scripture-Chriſt, in the Scriptureway they do not think of, but a God and a Chriſt, which is a meer Idol in their own hearts ſet up by themſelves.
Sixthly, The fleſhly mind of a man is ſeen in running into extreams, and ſo never ſubmitting themſelves to Gods word, which is alwayes the ſame: So that whereas in ſome the fleſhly mind of man runneth out into ſuperſtitious and exceſſive wayes of devotion, which God never required ſo in others again it acteth the clean contrary way pretending to Enthuſiaſts, Revelations, and ſtrange raptures and impulſes of ſoul, and herein they think they are the only ſpiritual men, and that all others are in the fleſh, but ſtrong deluſions under the pretence of Revelations, Apparitions and viſions have been no new thing in the Church of God; neither are we to ſtagger in our ſaith, becauſe of theſe things; for the fleſh excited by the Devil, may vent it ſelf in theſe extaſies and raptures, as well as in ſuperſtitions; yea which is further to be obſerved, a man may be altogether fleſhly, while he pretends to an high ſpiritual way of ſubduing and keeping down the fleſh, Col. 2. 23. Thoſe who were puft up in their fleſhly minds about Angelworſhip, yet are ſaid to have a ſhew of humility in not ſparing the body, and this we may ſay to thoſe deluded Papiſts, who macerate and excruciate the fleſh of the body, it would be better, if they did caſt out at the ſame time, their fleſhly mind.
Seventhly, A natural man in his moſt religious deportment, is only fleſhly, Becauſe whatſoever he doth in theſe things, he is furthered only by natural ſtrength: For being without the grace of God, either in his underſtanding, or his will, hence it is that he can riſe no higher, than natural reaſon, natural conſcience, and natural will, doth enable him unto; and theſe being altogether polluted by ſinne, in ſtead of furthering, they are an hindrance and oppoſition to him: If therefore you ask, From what principles, and by what ſtrength doth a natural man draw nigh to God? The anſwer is only by that power which he hath of himſelf; The grace of God which alone can elevate the ſoul to God, that he is wholly deſtitute of: And although it muſt be granted that there are ſome common principles and dictates in all about God, and moral good things, yet theſe are never improved any otherwiſe, but from carnal principles, and to carnal ends. And thus much may ſuffice for this branch, viz. The carnality of a man, by original ſinne in his moſt religious offices and duties.
In the laſt general place, Man may juſtly be ſaid to be all over ſinfull and fleſh only, Becauſe all his care, his thoughts are only for his body and ſenſible things, in the mean while neglecting God, and his immortal ſoul. I ſhall conclude with this, becauſe all elſe comprehended in this name, will come in at ſome other ſeaſonable time. By nature we are in the fleſh, we walk after it, we make proviſion for it; ſo that we willingly loſe God and our ſouls, to ſave and preſerve that; Who is there that will believe our Saviour, ſaying, What will it profit a man to winne the whole world, and loſe his own ſoul? Mat. 16. 26. What complaints and accuſations may the ſoul make againſt us, when the body hath ſaid, Feed me, Cloath me, you have done it? But when the ſoul hath famiſhed, and been periſhing, you have not heard the cries of it: Oh men only fleſh and utterly devoid of all ſpiritual power!