A Treatise of Original Sin, Part 3 · Chapter 4 · Section 3
SECT. III.
¶. 1.
The Corruption of the Will in all its ſeveral Operations.
THeſe Doctrinal introductions thus ſubſtracted, Let us proceed to open this noiſom Sepulchre, this dead and defiled will, which hath been ſpiritually dead, not as Lazarus four dayes, but ever ſince Adam's fall, and therefore muſt needs be ſtinking and unſavoury to a ſpiritual diſcerning. And let us
Firſt, Take notice of its defilement in all its ſeveral operations, which the will aboundeth with; And we find them out of the Schoolmen thus marſhalled; The will (ſay they) may be carried out to good ſimply, and abſolutely as good, and then it is only a bare volition, which is either inefficacious and conditional, called velleity or efficacious and abſolute, then it is volition in the general; or elſe it may be carried out to good relatively, as it is finis, an end, and then either this end is enjoyed and poſſeſſed, which maketh the act of the will, called fruition, or elſe it is deſired and purpoſed to be obtained, which maketh another act of the will called intention.
In the next place, The will may be conſidered, as it operates about the means to its intended end. And
1. There is a yeelding unto and imbracing of ſuch a mean propounded to that end; and this act in the will is called conſent, for the underſtanding that doth properly aſſent, and the will conſent. This act of the will to conſent unto a thing is of great importance in Caſniſtical Divinity, for there may be ſuggeſtions and fiery injections of diabolical temptations, but if the will doth not conſent, as you ſee Chriſts holy will did not in his combate with the Devil, they do not become our ſins. Of this conſent more in its time.
2. If there be ſeveral means conducible to ſuch an end, then cometh another act of the will, called Election, or a chooſing of one thing rather than another, that which conſulation is in the underſtanding, Election is in the will.
Laſtly, When the Will hath thus intended the end, and choſen efficaciouſly its means, then is there the laſt act of the will, which is called uſus the uſe or the application of all the other powers of the ſoul, to bring this end about. It uſeth the underſtanding, it uſeth the affections, it uſeth the whole body to accompliſh it.
Thus you ſee what are the ſeveral operations of the will; It is now neceſſary to take all theſe ſingly by themſelves, to ſhew how groſly the will is diſordered, and by that you will be convinced, that the corruption of the will, is indeed the corruption of the whole man, which made Auſtin frequently define ſinne by a mala volunt as, and that which is good by a bona volunt as, becauſe of the dominion the will hath in the whole man.
¶. 2.
The Corruption of the Will in its general Act, which is called Volition.
FIrſt therefore, Let us begin with the general act, which is called Volition, the bare willing of a thing, which you heard, was either conditional and imperfect, or efficacious; for the former kind, How much corruption is there in the will, and that both about ſin, and alſo about good? About ſinne, What ſecret wiſhes and wouldings are there in a man naturally, that ſinne were not ſinne, Vtina…n hoc non eſſet peccare, ſaid he, that thy pleaſures were not ſinnes, that thy unlawfull profits were not ſinnes, there is this ſecret corruption in the will, whereby it would have the nature of things changed, vice to be virtue, and virtue to be vice. Some indeed diſpute, Whether there be any ſuch actings of the will as may be called velleities, and not volitions? But experience teacheth there are, ſo the Apoſtle, Rom 9. 3. I could wiſh my ſelf accurſed, there is an incompleat act of the will; When the Pſalmiſt ſaith, The fool hath ſaid in his heart there is no God, Pſa. 14. 4. that is in his wiſh, in his incompleat will; for abſolutely a man cannot will that which is impoſſible; If then we do but obſerve the motions of the will in this reſpect, we ſhall find the number of theſe ſinnes, to be like the ſand upon the ſea ſhore: Oh the many ſecret ungodly wiſhes that do by ſwarms riſe up in thy will, which though thou takeſt no notice of, yet God doth and will accordingly judge thee!
As thus the will is ſinfull in one way by its incompeat acts, ſo alſo when it cometh to what is good, when it ſhould in a powerful, lively and efficacious manner be carried out to it, it is very remiſs and languid; inſomuch that they are but velleities, they are the ſluggards wiſhes, that deſireth and yet ſtarveth himſelf, becauſe he never putteth out his hands to work; Is not this half and faint willing of the things that are good, the root and cauſe of moſt mens deſtruction? Preach to them, preſſe them about repentance, about converſion to God, and they promiſe you they will do it, and God give us his grace to do it, and no more is done; whereas thou ſhouldſt will what is good with all thy might and ſtrength, above gold and ſilver, above life it ſelf: Theſe wiſhers and woulders in Religion never make true converts. But of this more in its time.
¶. 3.
The Corruption of the Will in its Abſolute and Efficacious Willing of a thing.
COme we then to the next act of the Will, which is an abſolute and efficacious willing of a thing, and here no tongue of men and Angels can expreſſe the depravation of it; For if we do conſider the true proper and adequate object of the will, it is God only; He is the ſupreme and univerſal good, having in him after an eminent manner all good whatſoever; So that no object can fill the capacity of the will but God only. The good things of the creature can no more fill up the will, then the air can the ſtomack of an hungry man; but if we conſider how it ſtandeth with our will, as it is now corrupted, of all objects it is moſt averſe to God; Hence the Scripture deſcribeth every wicked man by this, That he hateth God, not under the notion as he is good, but as he is holy, as he is a juſt Judge, who will puniſh every wicked tranſgreſſor; Know then, and bewail this unſpeakable defilement upon thy will, that it is moſt averſe to its proper object, no ſtone doth more naturally deſcend to the center, then thy will ſhould tend to God, Amor mens pondus meum, illuc feror, quocunque feror, A mans love is his weight; now if thy love be ſpiritual, that weigheth thee to God, but if thy will be carnal, that preſſeth thee to carnal objects.
2. Thy will is corrupted in reſpect of its object, becauſe all the creatures are to be willed by thee, no otherwiſe then they tend to God, or lead thee to him, whereas naturally we will the creatures, for the creatures ſake, and ſo make it inſtead of a God to us: As the Sunne being the primum viſibile, all things are to be ſeen by the light thereof; ſo God being the primum amabile, the firſt and chiefeſt thing to be beloved, all things are to be loved with a participation from it: But who may not groan under our corruption herein? Every creature we deſire, we are apt to terminate our ſelves upon that, and to go no further; Do we will health, parts and the comforts of this life, in reference to the glory of God? So that herein we may ſee the depth of our corruption: It was not thus with Adam in his integrity; There is not a creature, that thy will is pitcht upon, but thy ſoul commits fornication with it; Leave not the meditation of this point, till thy heart in an holy manner break within thee.
¶. 4.
The Corruption of the Will in its Act of Fruition.
THe next Act is that which is called Fruition; An operation (you heard) of the will, when it doth poſſeſs a thing, as its ultimate end, end reſting in it, as a center, and deſiring no further; For as the ſtone cannot of it ſelf hang in the air, but muſt deſcend to the earth, and there it reſteth: So the will of man moveth up and down in a reſtleſs manner, like Noah's Dove, till it find out an object wherein it doth acquieſce with fulneſs of content. Now there is no object that we may thus frui, enjoy ultimately, and for it ſelf's ſake, but God onelyonly. That diſtinction of frui and uti, to enjoy and uſe only, which Auſtin firſt excogitated, the Schoolmen are large upon; To enjoy a thing, is to have it for its ſelf ſake, referring it to no further end, for the Rule is, Appetitus finis, is infinitus, The ſoul never hath enough of that which it ultimately deſireth, but yet deſireth nothing elſe but that. As in Philoſophy it is ſaid, Materia ſemper appetit formam, the Matter doth conſtantly deſire new forms in ſublunary things; Hence is that frequent alteration, tranſmutation and generation, but in the heavenly bodies, the matter (they ſay) is ſatiated, deſireth no other, becauſe of the great activity and perfection of that form; Thus it is in moral things, the heart of a man, while carried out to any earthly thing, cannot meet with its complement and fulneſs of bleſſedneſs, and therefore like the Horſleech ſtill cryeth, Give, give, Sen caret optatis, ſeu fruitur miſer eſt. It is a Sheol that is alwayes craving, onelyonly when terminated upon God, becauſe he is bonum quo nihil melius, there cannot be any good deſirable, which is not tranſcendently in him; therefore the ſanctified will doth enjoy him onelyonly: Thus David, Whom have I in heaven but thee, and none in earth in compariſon of thee; In Heaven David had none but God, not Angels nor Arch-angels, Heaven would not be Heaven, if God were not enjoyed. Indeed Divines do commonly call the enjoyment of God in Heaven fruition, and that is immediate, compleat and perfect fruition, but yet even in this life, believers partake of God, have communion with him, and do enjoy him. It is indeed by ſaith, not yet by viſion, but the object of faith is as real and operative in the ſoul, though not to ſuch a full degree, as the object ſeen Thus you ſee, that according to the true order and conſtitution of things, God onelyonly is to be enjoyed, he onelyonly is to be loved, and deſired for his own ſake, and all things elſe in reference to him. But on the breadth, the depth and length of our natural defilement therein! What ſpiritual Geometry can meaſure the dimenſions hereof? For doth not every natural man enjoy ſomething or other, which is as a God to him? Why is Covetouſneſs called Idolatry? Why are ſome ſaid to have their belly a God? Is not all this, becauſe they love theſe things, and enjoy theſe things for their own ſelfe's ſake? Whereas we ought only to uſe them, as inſtruments of Gods glory, and advantages of grace, not to abide or dwell in them; They are to be taken as Phyſick, which is not received for its ſelfe's ſake, but becauſe of health; So that were it not for health, a man would never uſe it: Thus it ought to be with us, in all the comforts we have in this world, to uſe them no further then they are ſubſervient to our ſpiritual condition; we are ex officio diſcendere, not cupiditate ruere, ſuch a crucified and circumciſed heart the Apoſtle exhorteth to, 1 Cor. 7. The time is ſhort, thoſe that marry muſt be as if they married not, thoſe that rejoyce, as if they rejoyced not If a man deſire a garment, he would not have all the cloath in the Countrey, but as much as ſerveth for his garment; So neither are we to deſire wealth, riches, honours, any comfort without end, but as much as will conduce for Heaven. The travailer will not burden himſelf, no not with gold and ſilver, who hath a long journey to go; Oh then call off thy will again and again? Say, Why art thou faſtned here? Why ſtayeſt thou here? Look further, look higher, This is not God; As the Angel did on a ſuddain ſo raviſh John, that he was ready to worſhip him, but the Angel forbad him, ſaying, I am thy fellow-ſervant, worſhip thou God; So theſe creatures had they a voice would ſpeak, when thou art at any time raviſhed with the excellency of them, do not love us, love God; do not delight in us, delight thou in God, we are but thy fellow-creatures, yea not ſo much, but inferiour and more ignoble then man. Janſenius (Lib. 2. de ſtatu naturae lapſae.) following his Auſtin, will not allow us any love to any thing but God; we may uſe it (ſay they) but not love it; yea he rejects that aſſertion, we may love the creatures, but moderately; this is (ſaith he) as if we ſhould ſay, there is a moderate covetouſneſs, a moderate pride; and we muſt grant, that the Scripture doth many times ſpeak of the love of the creature, as abſolutely and intrinſecally a ſinne. Thus, Love not the world, nor the things of the world, 1 Joh. 2. 15. He doth not ſay, Uſe not the world, but love not the world; and thus, The love of money is the root of all evil, not the having of it or uſing of it. But this ſeemeth to be too rigid and ſtoical; and it is indeed a meer Queſtion De nomine; for, take love in the ſenſe they do, for the willing of a thing, for its own ſelfe's ſake, thus it is intrinſecally a ſinne to love any creature, it is ſpiritual Idolatry, and a breach of the firſt command, but then the Scripture doth allow us to love the creatures, ſo we do not love them more then God. Thus Husbands are commanded to love their wives, and we are to love our Neighbours as our ſelves; So that to love the creatures is our duty, we ſhould ſinne, if we did not, onelyonly the exceſſe and inordinacy is ſinfull, and this we are guilty of, when we enjoy any thing but God, Now though none will acknowledge themſelves guilty of this ſinne, yet every natural man doth enjoy ſome creature or other, his will is faſtened upon ſomething that is not God: It is true, this ſinne is very ſecret and ſubtile, the godly themſelves have much ado to find it out in their own hearts; the will of a man is ſuch an unſearchable Abiſſe of all evil, but do not thou crawl on the ground like a worme any longer, Set thy affections on things above. It is indeed a Queſtion worthy much enquiring into, How a man ſhall know whether he doth enjoy a creature or uſe it onelyonly, when it is a Sarah, when an Hagar onelyonly? And here the godly themſelves are often in great uncertainties; The root of things lieth hid under ground; The firſt Letter commonly which beginneth a Book hath ſo many gaudy flouriſhes about it, that it is hard to know what it is: Thus alſo it is in our hearts and converſations; what is the Summum bonum, the great wheel that moveth all, the ultimate reſt of our ſoul, it is very difficult to find out; but it is not my work now to dive into this, it is enough that we know, The will of every man is naturally ſo polluted, that it enjoyeth a creature in ſtead of God, it cannot will, love, and imbrace him as the chiefeſt good. Proceed we then to the next act of the will about the end, and that not as poſſeſſed and enjoyned, but … be obtained and acquired, and that by ſome means, which we call Intention, and we ſhall find the will horribly corrupted in this reſpect alſo.
¶. 5.
The Pollution of the Will in its Act of Intention.
THe word Intention is a Metaphor from the Archer, who aiming at a mark, uſeth his greateſt skill and endeavour to hit. The Scripture ſpeaks of the Benjamites, as famous in this way; Now every thing that man doth as a rational agent is to have ſome end, ſome mark and aim, and what that is, the Scripture doth direct unto, Gods glory is the aim, What ever ye do, do all to the glory of God, 1 Cor. 10. 31. So then we ſee, what is to be the object of our intention, what we are to aim at in all that we do; Whence alſo we muſt be directed and guided therein (viz) by the Word of God. This being concluded on, we ſee that the will in every ſinne it commits, doth fail and erre in its intention, therefore is all ſinne called foreign, an aberration from the ſcope: Every action that is not done for God, is like an arrow ſhot beſides the mark, that ſhooting is lo…, it was to no purpoſe, and it cannot be recovered again. All rational agents intend an end, and if that be not obtained, there is a miſcarriage; So that as in natural things, when there is ſome errour, a monſter is brought forth: Thus it is in voluntary and moral things; Every ſinne is a monſter, and thou oughtſt to be more aſtoniſhed and trembling under every ſinne, then a woman would be in ſeeing a monſter come from her; So that in every ſinne the will is corrupted in its intention; But yet more particularly let us conſider, how the intention of the will is deprived, and that in theſe wayes:
Firſt, When the chief end is not intended, but ſecondary ends, intermedious ends; Yea when thoſe things which ſhould be but means are intended as ends, when we make a wilderneſſe a Canaan, a Tabernacle, the Temple, the Inne, a Dwellingplace. A ſecondary end which a man is to intend is the ſalvation of his own ſoul, the principal and moſt noble is the glory of God. It is true, God hath ſo inſeparably conjoyned his glory, and mans ſalvation together, that one cannot be divided from the other: Therefore it is too rigid of ſome, who preſs this as a duty upon Chriſtians, to be willing to be damned for Gods glory; That we are to will our deſtruction, ſo that God may be glorified thereby, for we are to ſeek for immortality and glory; It would be a ſinne to will our damnation, only this is a ſubordinate end, Gods glory is the principal: Neither is a Chriſtian anxiouſly to perplex himſelf with this Queſtion, Whether they love Gods glory, or their own ſalvation beſt? Some timorated conſciences, and tender ſpirits have been apt to judge themſelves hypocrites in this thing, thinking they ſerve God only for Heavens ſake, for their own ends and ſafety, not for Gods glory, which yet is a greater good, and more to be preferred then the ſalvation of the whole world; better all men be damned, then God not be glorified. But it is not good for a Chriſtian to put ſuch Queſtions to his ſoul; Neither was that a wiſe wiſh of one, who deſired there were neither Heaven or Hell, that ſo he might know whether he ſerved God purely for himſelf or no. Though theſe things are to be granted, yet on the other we muſt alſo yeeld, That the glory of God is the ultimate end, and our ſalvation in ſubordination thereunto; Not that they are to be divided or oppoſed, for Subordinata non pugnant, onelyonly one is leſſe principal, and the other more principal; But how corrupt is the wils intention herein? How many will Heaven as a place of Salvation, but not as a place of Gods glory; they deſire Salvation as it freeth from Hell torments, but not as it is a perfect ſanctification of the whole man for the enjoyment of God? Here thy intention is ſinfull and incompleat, when thou intendeſt Heaven and happineſs, thou art to deſire all of it, not ſome parts of it.
Again, Our intenton is much more corrupted in making the meanes to be the end; we make a perfect period and ſtop at a Comma, or a Colon; and truly this is the general and univerſal corruption of every mans natural intention; he ſhooteth his arrow too ſhort, he intends no further, then an happy pleaſant and merry life in this world; one intends honours, another intends wealth, another intends pleaſures: There is no natural man can intend any higher good then ſome creature or other; That as the bruit beaſts have a kind of improper intention, as they have of reaſon, whereby they are carried out to thoſe things only that are obvious to ſenſe: Thus it is with man in his natural eſtate, deſtitute of regeneration; a worme can as ſoon fly like a Lark towards Heaven, as this man intend any thing that is ſpiritually good: for the natural man hath neither a mind or an heart for ſuch holy things, and ſo is like an Archer that hath neither eyes or hands, and thereby can never reach the mark.
Secondly, The intention of the will is corrupted in its error and miſtake about its object, it ſhooteth at a wrong mark▪ It's really and indeed evil which he intendeth, though it be apparently good, it is in truth poiſon, though it be guilded; It is true, the rule is, Nemo intendens malum operatur; No man intendeth evil as evil, but it is propounded under the notion of good, and that even in thoſe who ſinne againſt the light, and dictates of their own conſcience: But yet the Scripture ſpeaketh conſtantly of wicked men, as thoſe that love evil, and will evil, and hate good, becauſe it is evil, which their wills are carried out unto, though it hath the outward bait and colour of what is good. Herein then we have cauſe with bitterneſs of heart to bewail our ſinfull intentions, thou doſt but coſen and delude thy own ſelf, Though thou haſt many gloſſes, many colours and pretences to deceive thy ſelf with, yet that which in deed and truth doth alure and bewitch thy ſoul is evil in the appearance, (as it were) of ſome real good: a ſtrumpet, in Matrones cloaths.
Thirdly, The intention of the will is herein alſo greatly defiled, that when it doth any holy and ſpiritual duties, the true motive and proper reaſon of their intention is not regarded, but falſe and carnal ones. Finis operis, and Finis operantis are not the ſame, as they ought to be. This is the wickedneſs of man, ſo great that no heads, though fountaines of waters, can weep enough becauſe of it: The Phariſees they were very conſtant and buſie in prayers, in giving of almes, but what was their intention all the while? It was to be ſeen of man; and therefore in the juſt judgement of God, they had that reward. This intention of the will, is thought by ſome to be the eye our Saviour ſpeaketh of, If that be darke, the whole body is darke, Matth. 6. 22. Jebus did many things in a glorious manner, as if none were ſo zealous as he, but like the Kite, though he ſoared high yet ſtill his eye was to ſee what prey lay on the ground, that he might devour it; it was a kingdome not Gods glory he intended. Thus Judas intended a bag, and riches, in all that ſeeming love and ſervice he profeſſed to Chriſt: Oh take heed of the intention of thy will in every holy duty! This maketh, or marreth all.
To what hath been ſaid may be further added,
Firſt, That we fooliſhly labour to juſtify our bad and ſinfull actions by our good intentions, as if they were able to turne evil unto good, and black into white: Is not this a continuall plea among natural people, that though what they do be unlawfull, yet they mean no hurt in it, they have good hearts and good intentions? Hence it is, that when they have done evil in the eyes of God, then they ſtudy to defend themſelves by ſome intended good or other: Thus Judas, when he muttered about the ointment, powred on our Saviour, yet he pretends to good intentions, That the ointment might have been ſold and given to the poor. Saul, when he had rebelliouſly ſpared the beſt of the Cattel, yet he carrieth it, as if his intention had been to keep them for a Sacrifice to the Lord: Yea, the Phariſees in all their malicious and deviliſh deſigns againſt Chriſt, would be thought, that their high and pure intentions for the glory of God, did carry them forward in all they did. By ſuch inſtances we ſee how prone every man is to put a good intention upon a bad action, and thereby think to waſh himſelf clean from all guilt; but it is againſt the principles of Divinity, that a good intention ſhould juſtifie that which is a bad action: It is true, a bad intention will corrupt a good action; ſo vain glory, or to do any religious duty to be ſeen of men; This is a worme which will devour the beſt roſe; This is a dead Flie in a box of ointment: But it doth not hold true on the contrary, That a good intention will change the nature of an evil action; The reaſon whereof is that known Rule, Malum eſt è quolibet defectu, bonum non eſt, niſi ex integris cauſis: Even as in a Picture, one defect is enough to make it uncomely, but the beauty of it is not, unleſs every thing be concurrent; So in muſick, any one jarre is enough to ſpoil the harmony; but to make ſweet muſick, there muſt be the conſent of all: Do not therefore flie to thy good heart, to thy good meanings, thou intendeſt no hurt, for if thy action cannot be warranted by the Word, if it have not a good and lawfull ſuperſcription upon it, this will never endure the fiery trial: The Apoſtle maketh all ſuch concluſions full of horrour and blaſphemy (as it were) that argue, Let us do evil that good may come of it, Rom. 3. 8. Auſtin ſaid, It was not lawfull to lie, though it were to ſave a world. Conſider then the ſinfulneſſe of thy will, and be more affected with it, then hitherto thou haſt been: When thou art overtaken with any ſinne, Doeſt thou not excuſe thy ſelfe with a good intention? Doeſt thou not plead ſome good or other though aimeſt at in all ſuch unlawfull wayes? But though man cannot judge thee, yet the All-ſeeing eye of God doth pierce into all thy intentions, and he knoweth thee better then thou knoweſt thy ſelf.
Secondly, The intention of the will is greatly corrupted in this particular alſo, That it will adde to the worſhip of God, and accumulate precepts and means of grace (as they think) in his ſervice, and all this while think a good intention will bear them out. If you ask, Why the Church of God hath not alwayes been contented with the ſimplicity of the Goſpel, why ſhe hath not wholly kept her ſelf to divine Inſtitutions? You will find this corrupt intention of the will to be the cauſe thereof. A good intention brought in moſt of the ſuperſtituous and uninſtituted Ceremonies that ever have been in the ſeveral ages of the Church, Mat. 15▪ 9. In vain do ye worſhip me, teaching for Doctrines the commandments of men; The Phariſees thought by their commands and Doctrines to teach men the fear and the worſhip of God: This corrupt intention hath eaten out the very life and power of godlineſs; men taking upon them a more excellent ſtay (as they think) then the Scripture hath revealed, to teach reverence and devotion; From whence are thoſe frequent commands to the people of Iſrael, That they muſt not go after the imagination of their own hearts; That they muſt not do what is good in their own eyes; That they muſt not adde to, or take from the word of God; By theſe ſtraight and cloſe injuctions, we ſee that no intention whatſoever (though never ſo ſeemingly pious and reverential) will warrant a man to appoint any worſhip of God from his own head. Vzzah had a good intention, when he endeavoured to ſtay the Ark from falling; but God was ſo diſpleaſed thereat, that he ſtruck him dead immediately; now the reaſon was, becauſe Gods order was not kept about the Ark; Vzzah's intention did not preſerve him from Gods diſpleaſure, ſo neither will their devout intention juſtifie ſuch who do ſuperadde to Gods worſhip. Some obſerve that expreſſion of Eve's, Gen. 3. 3. where ſhe ſaith, That God had ſaid, they ſhould not eat of it, nor touch it, left they die; We do not read that God forbad them to touch, yet (it's thought) this was added by Eve for caution ſake, as if ſhe were ſo carefull to keep Gods command about eating, that ſhe addeth, they muſt not ſo much as touch it; From whence Ambroſe gathereth, Nihil vel boni causâ addendum eſt precepto: But oh how buſie and active have many at all times been in the Church to bring in new worſhip, new inſtitutions, of which there is no footſtep in Gods Word, as if they were more carefull of Gods honour and glory, then he himſelf is! But though with men this ſinne be accounted ſmall, ſaying, They cannot worſhip God too much, they cannot be exceſſive in ſerving of him, yet this is an high ſinne in the Scripture account; It being one of Gods royalties, to preſcribe what ſhall be his Worſhip: Shall a ſervant take upon him to make Rules in his Maſters houſe? Let men that dote upon ſuperſtition, and are inamoured with cuſtoms of devotion, that have no command from Scripture; Lay this very ſeriouſly to heart: Oh how terrible will it be, when thy Devotion and Religion will appear abomination! God asking thee, Who hath required this thing at thy hands? The Ape is therefore the more deformed, becauſe ſo like a man, and yet is not a man: Thus all that worſhip, which hath the greateſt appearance of humility, zeal and mortification, which yet hath not its original from God, is the more loathſome to ſuch as are of a ſpiritual taſt and judgement in heavenly things, ſerving of God, not in the way they chuſe, but in the manner he hath commanded. And thus much for the act of Intention.
¶. 6.
The Pollution of the Will in its Acts of Election or Chuſing.
WE ſhall in the next place, conſider thoſe that relate to the means which lead to the end; and I ſhall firſt begin with Election or Chuſing, becauſe in that is contained either life or death; For as the Election of God, or his meer chuſing of ſome to eternal life, is the fountain of all the good, which ſuch perſons partake of, all their ſprings are in it; So the election or choice of man is the womb, wherein all happineſs or miſery is conceived: If a man have right intentions and true ends, yet if he chuſe falſe, ſinfull and ungodly means, he can never come to that end; It is as if a man ſhould intend his home, or dwelling-place, which is in the North, and he chuſe that road or way, which leadeth into the South. It is acknowledged by all, That in every man there is an innate appetite to the chiefeſt good; but as naturally all men do erre about the knowledge of it, what it is, ſo alſo about the means, how to attain it. But let us open this viper, and ſee what a poiſonous brood is in it. As
Firſt, Herein is the ſinfulneſs of the wils choiſe manifeſted, That it electeth and imbraceth ſuch things as are pleaſing to fleſh and blood, that are ſuitable to ſenſe, although there be never ſo many ſnares and temptations, thereby to endanger the ſoul. As it was with Lot, Gen. 13. 10, 11. when he beheld all the plain of jordan to be well watered, and that it was like the garden of God, he choſe all that countrey, and departed from Abraham; But in what ſad dangers did this unwiſe choice of his caſt him into? And thus it is with every man naturally, he chuſeth ſuch conditions, ſuch wayes, as are full of pleaſure, profit and advantages, in the mean while not conſidering how quickly this honey is turned into choler, that rugged and difficult wayes had been better then ſuch ſweet and pleaſant wayes: Whereas then Moral Philoſophy maketh a three-fold good, Vtile, Jucundum and Honeſtum, Profitable, Pleaſant and Honeſt, or Virtuous, and the later is properly and fully the object of the will, that is ſo depraved, that it chuſeth only what is advantagious or pleaſant. Experience doth abundantly confirm this, for what man naturally till regenerated doth chuſe any thing, but as it is connatural to, and commenſurated with that depraved appetite within: David being enlivened with a ſupernatural life, ſee what a choiſe he declareth that he had made, Pſal. 119. 30, 173. In both thoſe verſes he profeſſeth, He had choſen the Commandments of God: Hence the Wiſeman, who knew what was fitteſt to be choſen, ſaith. Prov. 16. 16. That wiſdome and underſtanding (which is nothing but grace) is to be choſen rather then gold or ſilver: If then the will were truly ſanctified, it would not chuſe a thing, becauſe it is delightſome and profitable, but becauſe it's holy and commanded by God, Iſa. 7. 15. it is made the deſcription of a child, That he knoweth not to refuſe the evil, and chuſe the good: Thus the child (and a fool) he will chuſe his bauble before gold or ſilver; ſuch folly and ſimplicity is upon us; The will is ſo perverted that it will chuſe any thing rather then that which is indeed and ſolidly good.
Secondly, The election of the will is groſly depraved, In that it chooſeth uncertain things before certain; not only pleaſant and profitable things before holy and honeſt, but uncertain and fading things, before that which is eternal and will continue ever; And wherein can the wils ſinfulneſs be proclaimed more then in this? Is it not a rule commended by all wiſe men, Tene certum & demitte incertum, Hold that which is certain, and let go that which is uncertain? All men have ſuch a will in worldly things, they would chuſe a certain eſtate, rather then what is meer arbitrary, and may be loſt the next day; but if we bring theſe men unto ſpiritual objects, and temporal objects, lay one in the one ſide, and the other on the other ſide, yet they will chuſe the temporals, and let go the ſpirituals; Though the temporals are tranſitory and fleeing away, whereas ſpiritual things would be eternal, they would continue thine for ever: Oh fooliſh and unwiſe men who make ſuch a choice! And yet this is the ſtate of every unregenerate man, What doth he ſay? Give me the good things of this world, though I loſe Heaven and eternal Glory; Let me have a day pleaſure, a moments profit, though I have an eternity of loſs and torments: Conſider then with thy ſelf, what a fooliſh choiſe thy will doth make all the day long; Thou chuſeſt that which will leave thee, which is here to day, and like the graſs to morrow is thrown into the Oven, and in the mean while there is that good which will abide, though Heaven and Earth ſhould fall, and this thou art willing to paſs by: Was not Dives called a fool upon this account? This night thy ſoul ſhall be taken away, and then whoſe ſhall all theſe things be? The ſinfulneſſe of thy will herein, will never be enough lamented, till with Dives thy eyes be opened in Hell, and then thou behold what a choice thou haſt made. Chriſt giveth Mary this commendation, That ſhe had choſen the better part (Luke 10. 42.) and that ſhould never be taken from her. Oh that this alſo could be ſaid of thee truly, thou haſt choſen the good part! Though the wicked and ungodly of the world think it is the worſe part, and they would never take it, yet it is the good part, and that becauſe it will never be taken from thee: Thy grace, thy good workes will never leave thee, but they will goe to the grave with thee, to Heaven with thee.
Thirdly, This ſinfulneſs of thy Will in chuſing, is ſeen, when thou hadſt rather ſinne then become afflicted; and yet this is naturally adhering to every one, he will rather chuſe to wound conſcience, to goe againſt light rather than be brought into trouble: Doth not every man naturally judge this the beſt, and ſo chuſe it? Hence he never mattereth what God requireth, what may damn his ſoul hereafter, only he is reſolved he will not put himſelf upon any hardſhip for Chriſt, but will launch no further in this deep then he can ſafely retire back again: Every man would naturally get an Ark to ſave himſelf in, when any publick water do overflow; ſo they eſcape danger, they regard not Gods glory, or the Churches good; Job's friends did faſten this upon him, but falſly, Job 36. 21. Take heed, regard not iniquity, for this haſt thou choſen rather then affliction; They thought Job deſired to ſinne, and would chuſe that rather then to be afflicted by God, though Job being ſanctified was free from this charge; yet it is too true of every man by nature: Oh what power of grace is neceſſary to make a man chuſe to do his duty, rather then have all the advantages of the world! It was Anſelm's expreſſion, That if ſinne were on one ſide, and hell flames on the other, he would chuſe rather to go through them rather then ſinne: Even Ariſtotle could ſay, A virtuous man would die rather then do any diſhoneſt thing: But the Scripture giveth an admirable commendation of Moſes, worthy all our imitation, Heb. 11. 25. Chuſing rather to ſuffer for Chriſt, then the pleaſures of Aegypt; Moſes that might have had all the pleaſure and honours of Aegypt, yet becauſe he could not have them without ſinne, he rather chuſeth the poor and deſpiſed eſtate that his brethren were in. So that Moſes doth in this caſe ſomething like Hiram, 1 King. 9. 13. to whom Solomon gave many Cities, but Hiram did not like them, and called that place Cabul, that is, diſpleaſing or dirty: Thus Moſes called Pharaoh's Court, and all his honours Cabul in reſpect of Chriſts favour and his love. Did not all the holy Martyrs likewiſe do the ſame things? Were not many of them offered life, liberty, yea great places of honour, if they would renounce Chriſt, if they would forſake his way? But they did not ſtand deliberating and doubting, what they ſhould do, they immediately chuſe to be impriſoned, burnt at the ſtake, rather then not confeſs Chriſt and his way; but the will naturally cannot make ſuch a choice.
¶. 7.
The Wils loſs of that Aptitude and readineſs it ſhould have to follow the deliberation and adviſe of the Underſtanding.
THe ſinfulneſſe of the Will in its noble and famous operation of Election or chuſing hath been in a great meaſure conſidered, I ſhall adde two particulars more, and what is further to be taken notice of in this point, will ſeaſonably come in, when we are to treat of the Will in its freedome, or rather ſervitude.
The firſt of theſe two to be mentioned is, The loſſe of that aptitude and readineſſe it ſhould have to follow the deliberation and prudent adviſe of the underſtanding. For this is the privitive Inſtitution and nature of the ſoul in its operations; The underſtanding when the end is pitched upon doth conſult and deliberate in a prudential way about the means which may conduce to that end, and when prudence doth direct about thoſe things which are to be done, then the will is to imbrace and elect that medium rather then any other, which reaſon doth thus wiſely ſuggeſt; Thus it ought to be, now the will being wholly corrupt doth not chuſe according to the dictates of prudence, but the ſuggeſtions of ſenſe, and the carnal affections within us; So that naturally a man chuſeth an object, not becauſe reaſon or prudence ſaith, This is good, this is according to Gods will, but becauſe ſenſe or affection ſaith, this is pleaſant and delightfull. This ſad perverting of the order of the will in its operations, if rightly conſidered, would throw us upon the ground, and make us with great amazement and aſtoniſhment cry out of our ſelves; For what can be more abſurd and grievous then the will, which is ſo eſſentially ſubordinated in its chuſing to the guidance of the underſtanding, ſhould now be ſo debaſed, that like Samſon without eyes, it is made to grind in evey mill, that any carnal affection ſhall command; we may ſee the good method and rule the will ſhould walk by in its choice, by that which Moſes ſaid, Deut. 30. 15. 19. See, I have ſet before thee this day life and death, good and evil. I call heaven and earth to record this day againſt you, that I have ſet before you life and eath, curſing and bleſſing; therefore chooſe life. Obſerve what ſhould direct us in chooſing, viz. That which the ſervants of God deliver from the Word, and ſo that which the mind of a man enlightned from thence doth declare to us, and for defect herein it is that we chooſe evil and death, for how often doth the Miniſter of the Goſpel yea thy own conſcience it may be within thee, obteſt and adjure thy will, as herein the Text Moſes did the people of Iſrael. I call heaven and earth to witneſs, ſaith conſcience, that I have ſhewed thee the good thou wert to do, I have terrified and threatned thee with hell, and that vengeance of God which will follow thee upon the commiſſion of ſuch ſinnes: Therefore look to thy election, ſee again and again what it is that thou chooſeſt. But though all this be done, yet the will will chooſe what affections ſay, what ſenſe ſuggeſteth, dealing herein like Rehoboam, who would not hearken to the advice and direction of the ancient grave and wiſe counſellors, (thou plus valet umbraſenis, quam gladius juvenus, as the expreſſion is in the civil law) but he gave his ear to the yong men that flattered him, and were brought up with him, which proved to his deſiruction. Thus the will in its choice it maketh, liſtneth not to what the mind doth with deliberation and prudence direct to, but what the inferior appetite doth move unto, that it followeth: And this is the foundation of all thoſe ſad and unſuccesfull choices we make in the world, this layeth work for that bitter repentance and confuſion of ſoul which many fall into afterward; Oh that I had never chooſen this way! Oh that I had never uſed ſuch meanes! Oh me never wiſe! Oh fooliſh, and wretched man that I am? Eſpecially this bitter bewailing and howling about what we have choſen, will be diſcovered in hell, what will thoſe eternal yellings and everlaſting roarings of ſoul be, but to cry out, Oh that I had never choſen to commit ſuch ſinnes! Oh that I had never choſen ſuch companions to acquaint with! Thus the fooliſh and ſinnefull choice thou makeſt in this life, will be the oil as it were poured into thoſe flames of fire in hell, to make them burne ſeven times hotter.
Secondly, The other particular wherein this corrupt frame of the will in election is ſeen is, That in the meanes it doth chooſe, it never conſidereth how juſt, and lawfull, and warrantable, the meanes are, but how uſefull; and therefore, though God be offended, though his Law be broken, yet he will chooſe to do ſuch things, whereas we muſt know that God hath not only required the goodneſs of an end, but alſo the lawfulneſs, and goodneſs of the meanes, and the ſanctified will, dareth not uſe an unlawfull medium to bring about the moſt deſired good that is; but the carnal heart, taketh up that rule of the Atheiſtical Politian, Quod utile eſt, illud juſtum eſt, That which is profitable, that is juſt and righteous: That famous act of the Athenians, being provoked to it by Ariſtides the Juſt, may ſhame many Chriſtians, when Themiſtocles had a ſtratagem in his head againſt their enemies, telling the people, he had a matter of great weight in his mind, but it was not fit to be communicated to the people, The people required him to impart it to Ariſtides, who being acquainted with it, declareth it to the people, That Themiſtocle's counſell was utile, but injuſtum, profitable but unjuſt; by which meanes the people would not purſue it. Here was ſome reſtraint upon men by the very principles of a natural conſcience, but if the will be left to it ſelf, and God neither ſanctifying or reſtrayning it; it looketh only to the goodneſs and profitableneſs in means never to the lawfulneſs of them. Some have diſputed, Whether it be not lawfull to perſwade to uſe a leſs evil that a greater may be avoided? They inſtance in Lot offering his daughters to the Sodomites to be abuſed by them, rather then commit a more horrid impiety, by abuſing themſelves with mankind (as they thought thoſe ſtrangers to be) but the Scripture rule is evident and undeniable, We muſt not do evil that good may come of it, Rom. 3. 8. Neither doth a leſs evil ceaſe to be an evil, though compared with a greater; and therefore as in a Syllogiſme, if one of the premiſes be falſe, there cannot be inferred a true concluſion, è falſo nil niſi falſum, ſo alſo, è malo nil niſi malum, from an evil meanes there can never come, but that which is evil, though indeed God may by his omnipotent Power work good out of evil; know then that it cometh from the pollution of thy will, that thou dareſt make choice of means, not becauſe juſt or righteous, but becauſe profitable for that end thou deſireſt.
¶. 8.
The Pollution of the Will in its Acts of Conſent.
VVE proceed to another act of the Will, as it is exerciſed about the meanes which is called Conſent; for though in order of nature, this doth precced election, yet becauſe I intend not to ſay much about it at this time, becauſe more will be ſpoken to it, when I ſhall treat of the immediate effects of original ſinne; I therefore bring it in, in this place. And for to diſcover the ſinfulneſs hereof, we muſt know, That the will hath a two-fold operation or motion in this reſpect, for there are motus primo primi, the immediate and firſt ſtirrings of the will antecedently to any deliberation or conſent; The natural man being wholly carnal cannot feel theſe, no more then a blind man can diſcern the motes in the air, when the Sunne-beames do enlighten it; but the godly man, as appeareth Rom. 7. he findeth ſuch motions and inſurrections of ſinne within him, and that againſt his will. Now although it be true, when there are ſuch motions of the will, but reſiſted and gainſayed, they are not ſuch ſinnes as ſhall be imputed unto us; and thus far Bernards, expreſſion is to be received, Non necet ſenſus rei deeſt conſenſus, yet they are in themſelves truely and properly ſinnes. The Papiſts and Proteſtants are at great difference in this point. The Romaniſts denying all ſuch indeliberate motions antecedent to our conſent to be properly ſinnes, but the Reformed do poſitively conclude they are, and that becauſe the Apoſtle, Rom. 7. calleth them often ſinnes, and ſinnes that are againſt the law, and which ought to be mortified. It is true, we further adde, when the ſanctified ſoul doth withſtand them, cry out to God for aid againſt them; as the maid in danger to be defloured, if ſhe called out for her help, the Law of God did then free her; ſo God alſo will through Chriſt forgive ſuch ſinfull motions of thy ſoul, which appear in thy heart, whether thou wilt, or no; yet for all this, theſe ſtirrings of the will being inordinate and againſt the Law of God, which requireth not only pure ſtreames, but a pure fountain alſo, therefore they are truly culpable, and ſo damnable. Let then a man obſerve, whether Egypt was once fuller of flyes then thy heart is of inordinate motions; for as the pulſe in the body is alwayes beating, ſo the will is alwayes in action, it's alwayes moving to ſome object or other, and being naturally corrupted, it doth alwayes tend, either to an object unlawfull, or if lawfull, in an unlawfull and immoderate way.
But in the ſecond place, Beſides theſe indeliberate motions, there are thoſe which are deliberate, to which the will doth give free and full conſent; and theſe are greater ſinnes then the former, becauſe the more voluntary; and certainly the will of a man is as full of ſinfull conſents, as the Sea is of water: Whenſoever any luſt, any ſinne cometh to tempt thee, How eaſily and quickly is thy conſent obtained? Indeed outwardly to commit the ſinne that is many times hardly accompliſht, there may want the opportunity, fear or ſhame may reſtrain men, but to conſent to ſinne, yea that which is moſt abominable, may be a thouſand times over committed by the will in a little ſpace. Now that the wils conſent to a ſinne is a ſinne, if it be kept within onelyonly, and not expreſſed in the outward act, is difficulty believed; even as they think their thoughts, ſo alſo the deſires of their will are free in this particular; Yea it ſeemeth to be the conſtant Doctrine of the Phariſees, That if a man did externally obey the Law of God, though in his heart he did will the contrary, yet the Law did not condemn him: Hence it is that Matth. 5. our Saviour doth expound the Law ſo exactly and ſpiritually, and that it ſeemed a great Paradox to the received Traditions at that time, for our Lord, doth there ſhew, That if a man doth luſt after a woman in his heart it is adultery and ſo of all other groſſe ſinnes: If then thou doeſt will in thy heart, deſire and conſent in thy heart to any ſinne, though thou canſt not, or dareſt not commit it; Here God looketh upon thee, as ſuch a ſinner; for as in holy things God accepteth the will for the deed, ſo in evil things, the will to do it, the conſent to do it, is as if thou hadſt done it, Tantum fecimus, quantum volumus, even Seneca could ſay. What thunder and lightning is in this truth, if rightly underſtood; Goe and ſearch thy will, make ſtrict examination about it, and thou wilt find ſparks, doe not flie faſter from the forge then ſinfull conſentings doe iſſue from thee all the day long. No ſooner doth any voluptuous, ambitious or profitable object appear in thy ſoul, but thy will hath ſecretly conſented to it, and imbraced, even before thou canſt tell what thou haſt done: Now this ſinfull temper of the will is the more pernicious and dangerous, becauſe theſe conſentings inwardly to ſinne, are ſo ſudden and imperceivable, that thouſands of them came from the ſoul almoſt in a twinkling of an eye, and the heart feeleth them not: Doe not then thinke to juſtifie thy ſelfe, becauſe thou canſt with the Phariſee thank God, that thou art no adulterer, no drunkard, no Publican, for if thou haſt at any time a ſecret conſent to theſe things, if thy heart imbrace them, though thou dareſt not externally commit them; The holy and ſpiritual Law of God will find out theſe ſins in thee, and condemn thee for them.
In the next place, Conſider alſo that there is a two-fold conſent to a ſinne, Expreſſe and Formal, or Interpretative and Virtual; an expreſſe conſent is, when the will doth actually yeeld it ſelf up to any luſt that doth tempt it: Thus Cain expreſly conſented to the murder of Abel; Judas to the betraying of Chriſt. But a virtual conſent is, when we yeeld to that from which ſuch a ſinne will either neceſſarily, or probably follow, although we do not expreſly think of the ſinne: Thus a man that is voluntarily drunk, if in his drunken fits he kill any, or commit any other groſſe impiety, he may be ſaid interpretatively to will all that wickedneſſe, though for the preſent he knoweth not what he doth. Thus the beſt Caſuiſts doe determine, and the reaſon is, becauſe ſuch a man doth voluntarily expoſe himſelf to the cauſe of all ſuch evils, and he who willeth the cauſe of a ſinne, may be juſtly ſaid to will the ſinne that is the effect; Know then thy conſent to ſinne may extend further then ever thou thoughteſt of; Such ſinnes may lie at thy door ready to arraign thee, becauſe though thou didſt not expreſly will them, yet by conſequence thou didſt. Therefore Matth. 25. 44. when thoſe workers of iniquity plead, They never ſaw Chriſt hungry or in priſon, and did not miniſter to him; Our Saviour replieth, That becauſe they did not ſuch things to his Diſciples, they did them not to him.
Laſtly, This conſent of the will is not onelyonly to the evil that we doe in our own perſons commit, but alſo to that which others are guilty of. And here now might be a large field, wherein the ſinfulneſſe of our corrupt will may be diſcovered; and this conſent of the will to other mens ſinnes, may be (as Divines ſhew) many wayes, but I muſt not enlarge therein: It is enough for the preſent, to know the will is ſo corrupt, that as if it were too little to conſent to its own ſinne, it's frequently yeelding to the ſinnes of others, whereby the ſinnes of other men are made ours, and ſo at the day of Judgement ſhall ſtand arraigned, both for our own and other mens ſinnes alſo.
The laſt act of the will is, That which they call uſus, the application of the other parts of the ſoul and body to bring about the evil deſired. In this alſo the will, becauſe of the univerſal dominion it hath, doth demonſtrate the vaſt extent of its ſinfull kingdome. This ſinfull will commands the body in a deſpicable manner to be inſtrumental to ſinne; It bids the eye look upon wanton objects, and it doth it; it commands the tongue to ſpeak obſcenely, wantonly, to lie, or curſe, or ſwear, and it doth it; all thy bodily ſinfulneſſe is committed, becauſe the will commandeth it to be done: And although the affections are not under ſuch an abſolute command by the will, but rather they ſometimes ſubjugate and keep that under them, yet at other times, the will cauſeth them to ariſe, men love and hate, becauſe they will. Mel…cthon is ſaid to write thus to Calvin, Judicas prout amas, aut odio habes, amas vero aut odio habes, prout vis; The will of a man is that which ſometimes ſtirreth up all the paſſions of the ſoul; Hence is that uſual expreſſion, I will have my will whatſoever it coſt me. Yea the underſtanding, though it be a light, yet the will many times putteth it under a buſhel; yea it will command the minde to divert its thoughts; Hence men will not underſtand, will not be convinced, becauſe the will applieth to other objects. But of this more in its time.