A Treatise of Original Sin, Part 3 · Chapter 4 · Section 4
SECT. IV.
The Defilement of the Will in its Affections and Properties, or the ſinfull Adjuncts inſeparably cleaving unto it.
ROM. 9. 16.
So then it is not of him that willeth, or of him that runneth, but of God that ſheweth mercy.
HItherto we have been declaring the native pollution of the noble faculty of the Will in the ſeveral operations thereof; but we have not (as yet) manifeſted the leaſt of all that filthineſs which adhereth to it; You have ſeen but a drop in reſpect of the Ocean: We proceed therefore to a further diſcovery of the original contagion thereof, and that in its Affections and Properties: The ſinfull Adjuncts inſeparably cleaving to it, proclaim it to be a defiled ſubject.
¶. 1.
This Scripture opened, vindicated and improved againſt the Doctrine of Free-will.
THis truth cannot be ſuperſtructed better, then upon this foundation in the Text, which is a noble ingredient into that famous portion of Scripture, wherein the Doctrine of thoſe ſublime myſteries about Election and Reprobation are profeſſedly handled, and thoſe Objections which the preſumption of humane reaſon is ready to produce, are fully anſwered. So that whereas in other places that Doctrine is only occaſionally or incidentially handled, here the Apoſtle doth induſtriouſly treat of the nature of it. Thus it hath of old been interpreted, and of late by the Orthodox. OnelyOnly Arminius following Suecanus in part, and the Remonſtrants after Arminius they have excogitated a new Analyſis of this Chapter, full of abſurdity and impertinencies; for they would not have the Apoſtle at all to treat of Election and Reprobation of perſons, they turn themſelves and the Scripture into all ſhapes and forms to evade that, but they interpret it of a two-fold Purpoſe or Decree of God, The one whereof they ſay is, That whoſoever doth believe ſhall obtain Juſtification, Adoption and Salvation: The other, That whoſoever ſeek for righteouſneſſe by the works of the Law ſhall be rejected from all theſe. This (they ſay) is the ſcope of the Apoſtle: But who ſeeth not what forcing and wreſting this is of Scripture? So that we may wonder, how ſuch an interpretation could come into their mind; for the Apoſtle doth not ſpeak of Conditions, but of Perſons, his ſcope is not to ſhew, that they are believers who are received, and workers who are rejected. The Apoſtle had abundantly confirmed this in the fourth Chapter, but he intends to ſhew the Dominion and Sovereignty of God in the eternal diſpoſing of mens perſons, and that upon the occaſion of Gods rejecting the Jews, and calling in the Gentiles. Therefore he ſaith, To whom he will, he ſheweth mercy, and whom he will he hardeneth: whom he will] He puts the diſcrimination upon Gods will, not upon any internal qualification in the ſubject. Alſo he inſtanceth in Eſau and Jacob before they had done good or evil, whereas if Jacob were conſidered as a believer, then God did look upon him as having good in him. Further, he bringeth in Pharaoh for an example, how that God did reject him, and whether the word foreign, verſ. 17. be rendred, I have raiſed thee up, or I have kept thee alive in thoſe judgments, and not deſtroyed thee, as the Remonſtrants and others vehemently contend; yea ſome Orthodox do yeeld, it will all come to the ſenſe, that he was an object on whom God would demonſtrate his power and juſtice, or kept by God for a while, as ſome Anatomiſts do a dead body before they bury it, to gather profitable obſervations for the good of others: not that God infuſed any evil in Pharaoh's heart (though the Scripture uſeth three words concerning Pharaoh, the one is to confirm or corroborate his heart, and that is aſcribed to God ſeven times. The other is to harden, and that is once (though we render the word to corroborate, to harden.) The laſt is, To aggravate or make heavy, which is once likewiſe aſcribed to God, (which is alſo rendered by our Interpreters to harden,) not (I ſay) that this expreſſion denoteth, God did put any ſinfull frame into Pharaoh's heart; nor yet on the other ſide, is it to be underſtood of a meer bare permiſſion of God, as if he did no more then ſuffer him by his patience to be hardened, but God as a juſt Judge did for Pharaoh's ſinne antecedent juſtly deny him any molifying grace, leaving him to his luſts, which in ſuch occaſions as he had, did break out into a more violent flame; So that the whole blame lay upon Pharaoh himſelf, not on God; Hence it is, that he is ſo often ſaid, To harden his own heart. Now this example of Pharaoh could not make at all to Paul's purpoſe, if his intent was to prove, that God would reject all ſuch who ſeek for righteouſneſs by the works of the Law, for Pharaoh was an Heathen, he was ignorant of Gods Law, and could not ſeek for Juſtification by the works thereof. Beſides, if the Apoſtle did not intend to ſhew Gods purpoſe abſolutely and inconditionately (in a well explained ſenſe) about perſons, but only his Decree about their qualifications, what occaſion was there for Paul to make ſuch an Objection, Is there unrighteouſneſſe with God? And then firſt to objurgate the Objector, Who art thou, O man, that diſputeſt againſt God? And then returneth a full anſwer to the Objection, from the leſſe to the greater, from the Potter, who hath power over the ſame clay to make a veſſel of honour or diſhonour. Theſe Objections and Anſwers could have no place in the Remonſtrantical Analyſis and Interpretation; For who would argue it injuſtice in God to reject ſuch who did not believe in Chriſt, but ſought for Juſtification by the Law? If the Apoſtle did prove only two ſuch Decrees about the wayes to ſalvation and damnation, here was no ſuch myſtery tranſcending humane expectation. This is certain, the Remonſtrants commend their way of common Election, making the determinate event to be by man himſelf, in a moſt plauſible and colourable manner, as being moſt agreeable to humane reaſon and equity. There is no man would diſpute againſt God in this, whereas the other expoſition ſtrongly purſued by Auſtin, and for the dreadfulneſs of it to fleſh and bloud, which is ready to call God to an account for his adminiſtrations was greatly diſliked by many and a ſcandal to them; Even as at this day, it ſtill meeteth with the ſame unkind entertainment from Lutherans, Socinians and Arminians, who make an Univerſal Conditional Election, whereby (they ſay) God would have all to be ſaved, even the Calviniſts themſelves, as they are pleaſed to inſtance by deriſion. Well if this part of Scripture will not convince, I know not what light will, and they muſt needs be prepoſſeſſed, who can let their judgements aſſent to ſuch a remote and forced explication; Not to adde that the Decree which they make about Gods rejection of ſuch who ſeek for Juſtification by works is falſe; for did not many Jews following the righteouſneſs of the Law, at laſt believe in Chriſt; Was not Paul once zealous for the works of the Law? Yet afterwards an affectionate admirer of the righteouſneſs by faith. But we leave theſe bold Interpreters who do aſſume more to themſelves in turning the ſenſe of theſe words this way and that way, then do allow God in the diſpoſing of mankind, as if the Text were like the Potters clay, that they might make a ſenſe of honour and a ſenſe of diſhonour.
Come we therefore more particularly to the words in hand, and as appeareth by the illation [So then] they are an inference from Paul's preceding Diſcourſe; As for thoſe, though men of great Antiquity, who ſuppoſe theſe words ſpoken not by Paul himſelf, as in his own perſon, but in the perſon of ſome opponent, it is ſo weak that it is not worth the reſuting; For the Apoſtle in the beginning of the Chapter, uſeth great aſſeveration and atteſlation, even with a ſolemn oath concerning his great affection to the Jews and their ſalvation, to whom alſo he attributeth great Church priviledges and ſpiritual prerogatives, and this he doth, becauſe he was to deliver moſt dreadfull matter, which would be exceeding diſpleaſing to that Nation, and which might ſeem to come from hatred to them: But this Preface is to mollifie them: And whereas it might be objected, If a greater part of the Jews, who were once Gods people, and to whom the promiſes did belong, were rejected, how could Gods word be true? The Apoſtle diſhtinguiſheth of the Iſraelites, and ſheweth, that the promiſe in regard of the ſpiritual efficacy did belong only to Abraham's ſeed after the promiſe, or who were the children of Abraham in a ſupernatural way, imita…ing him and walking in his ſlept; The other were Abraham's ſonnes after the fleſh, not but that they were children of the promiſe alſo in reſpect of the Covenant externally adminiſtred, they were circumciſed as well as the other, and called Act. 3. The children of the promiſe, and if this were not ſo, the Apoſtle ſhould in the ſame breath almoſt have contradicted himſelf, for he ſaid of the Nation in the general, That to them did belong the Covenants and the Promiſes: Hence that whole Nation is ſometimes called his ſonne, yea his ſieſt born, and ſonne of delights; But though Abraham's children thus after the fleſh, and in ſome ſenſe of the promiſe alſo, yet not in that ſenſe, as the Apoſtle meaneth here, ſo as to be the bleſſed ſeed, and elected by God in Chriſt: Hence Paul ſheweth, That the promiſes in reſpect of the efficacy and gracious benefits flewing from them did belong onelyonly to the elect; And this he proveth, firſt from Iſhmael and Iſaac; And whereas it might be ſaid, Iſhmael for his actual impiety deriding of, and perſecuting Iſaac was rejected, and alſo that he was born of Hagar a bond-woman; then he further exemplifieth in Eſau and Jacob, born both of the ſame father, and of the ſame mother, and at the ſame time, and yet before they had done good or evil; The one even the younger was loved of God, and the Elder to whom the birthright did belong was hated. Whether theſe inſtances be propounded as types only (ſo that for all this both Iſhmael and Eſau might be elected, as ſome have charitably thought of Elau, that he repented of his cruel intentions to his brother, changing his mind to him, and ſo (as they think) dying a converted man, or whether they be propounded as Examples alſo as well as Types (viz.) as thoſe perſons whom God had excluded from grace, and therefore the Scripture giveth this Character of Eſau that he was a profane man,) is not much material. This is enough, that the Diſcourſe of Paul is carried on with great ſtrength: And whereas it might be objected, That God was unrighteous in making ſuch a difference between thoſe that were equal, the Apoſtle anſwereth from a Text of Scripture, Exod. 33. 19. where Moſes deſiring to ſee the glory of God, God grants his requeſt, giving this reaſon, I will be gracious to whom I will be gracious, and mercifull to whom I will be mercifull: Thus even Moſes hath that great glory put upon him, even to ſpeak to God face to face, and that not for any worth or dignity in himſelf, but the meer gracious will of God; Therefore there is no unrighteouſneſſe in this act, whereby God receiveth one and leaveth another, becauſe this Aſſumption is an act of grace and ſavour, and in things of favour and liberality, there is no injuſtice: If I meet two poor men equally indigent, and I relieve one paſſing by the other, there is no injuſtice in not relieving of him. Now from this expreſſion of God to Moſes, the Apoſtle maketh this inference in my Text, removing all cauſes and merits of the grace of God from man, and attributing it wholly to God.
In the negation we have a diſtribution, It is not of him that willeth, nor of him that runneth. [It is not.] Here is much diſpute, what is meant by that? But the Context maketh it evident, that election is not, nor the bleſſed effects of Election, Converſion, Juſtification and Salvation. Some alſo adde, The act of volition, It is not of him that willeth to will; for God worketh in us to will: So that all is to be given to God; for Voluntas bons, is one of Gods good gifts to us, Nelentem pravenit ut velit, volentem ſubſequitur ne finſtra velit: A good will cannot precede Gods gifts, ſeeing that it ſelfe is one of Gods gifts.
Not of him that willeth] Here we ſee plainly the will of man ſo importent, yea ſo polluted by ſinne, that it cannot put it ſelf forth to any good.
Again, It is not of him that runneth.] The Remonſtrants limit this too much (as if it were) an alluſion to Eſau, who neither by running (when he wearied himſelf in hunting for veniſion;) nor by willing (when with tears he ſo earneſtly deſired the bleſſing) could obtain it; for the Scripture doth uſually compare Chriſtianity to a race, and our converſation to a running. So that it is neither our inward willing, or outward performing of duties, (though with much induſtry,) that make us obtain this grace from God: Not that we are to ſit ſtill and to be idle, but we are to wait on the means onelyonly, it's Gods grace not our wils which do make us holy and happy. Therefore you have the poſitive cauſe of all, But it is of God that ſheweth mercy,] It is then the meer mercy and compaſſion of God, which maketh a diffrence between men lying in the ſame ſin and miſery; he ſpeaketh not of juſtifying mercy, adopting mercy, but of electing mercy, converting and calling mercy. This diſcriminating power and grace of God doth evidently appear every where, there being two in a family, one taken, the other left; Two hearing a Sermon, one humbled and converted, the other remaining blind and obdurate; If to this it be replied, that the meaning is, It is not of the will alone, nor of him that runneth alone, but of Gods mercy alſo, then (as Auſtin of old did ſolidly obſerve) it might as truly be ſaid, That it is not of God that ſheweth mercy, but of him that willeth and runneth; And this is very abſurd, Pia aures non ferunt, Godly ears (ſaith Aquinas on this place) would not endure it; and Newe Chriſtianus dicere andebit, (ſaid Auſtin.) The weightineſs of the matter hath made me thus long in opening the Text: We come to the Obſervation, viz.
That the will of man is ſo greatly defiled by ſinne, that we cannot obtain any ſpiritual mercy by it. It's the grace of God, the compaſſion of God that maketh thee abhorre thy ſinnes, and cloſe with that which is holy, thy will is naturally an enemy and an adverſary to it; Should God let thee alone, till thou come to meet him, thy condition would be hopeleſs; The will of a man naturally ſtands at a defiance againſt the things of God; elſe why is it, that under ſuch means of grace that many enjoy, why is it that when there are ſo many invitations and expoſtulations that the underſtanding and conſcience is convinced, that cannot tell what to ſay, yet the will of a man is obſtinate and refractory?
¶. 2.
The Will is ſo fallen from its primitive honour, that it's not worthy to be called Will but Luſt.
LEt us take notice of the great depravation of the will. And
Firſt, It is ſeen in this, That it is ſo fallen from its primitive honour, That it is no more worthy to be called voluntas but cupiditas, not will, but luſt. For the will ſignifieth a rational appetite following the dictates of reaſon, but our will doth not, cannot do ſo, and therefore as ſhe ſaid, Call me no more Naomi, but Marah; So it is here, Call it no more a will, but a luſt; and thus the Scripture doth by foreign mean luſt, Epheſ. 2. 3. Fulfilling the deſires, or luſts of the fleſh; (The wils, as it is in the original, 1 Pet. 4. 3.) To work the will of the Gentiles, is explained by walking in luſts; and verſ. 2. the luſts of men, which is nothing but their wils is oppoſed to the will of God; Thus thoſe that will be rich, 1 Tim 6. 9. that will to be rich, is a ſinne againſt that command, Thou ſhalt not luſt. Oh then think ſeriouſly of this, my will is become a luſt, my virgin an whore, I cannot will any thing, but it is a luſting after it rather then a willing of it! It is not willing of riches, but luſting after them; not willing of honours, but luſting after them; we call it a luſt not a will, becauſe it doth exceſſively (and beyond Scripture-bounds) will a thing neither doth it will with ſubordination and reference to Gods glory. Thus a mans will is his luſt.
¶. 3.
The Will is wholly perverted about the Ultimate End.
ALthough the will of man be ſubject to more defilements, then the body of a man is expoſed to diſeaſes, yet I ſhall briefly ſelect ſome of the more remarkable inſtances. And
Firſt, Herein is the natural ſinfulneſſe of the will manifeſted, In that it is wholly perverted about the ultimate end, which is the proper and adequate object of it; God is the ſupream and ultimate end of the will: Therefore were our ſouls endowed with this noble faculty, that the will might firmly and immovably adhere to him; That as the elements have their proper principles of motion, whereby they never reſt, till they come to their center, or ultimate term in which they wholly acquieſce; Thus alſo if we reſpect the primitive inſtitution, the will was given us for ſuch a principle which ſhould carry us out conſtantly to the enjoying of God. But oh the ſad perverſion and inordinacy that is now come upon this chief power of the ſoul, for now a mans ſelf is put into Gods room; So that whereas God was the Alpha and Omega, the beginning and end of a mans will; Now a mans ſelf is made his god, he willeth himſelf, he loveth himſelf, all things are done in reference to himſelf, as the utmoſt end: So that this ſelf-ſeeking, this ſelf-loving is the root of all other iniquities; when the Apoſtle was to reckon up a Catalogue of manifold notorious impieties, 2 Tim. 3. 2. he reckons up men, lovers of themſelves, as the bitter root of all wormwood ſpringing from it; you cannot reckon up any ſinne, whether ſpiritual or carnal, that doth not flow from this, becauſe a man doth inordinately will, and love himſelf; That as Ariſtotle reporteth of one Antipheron, which through the weakneſs of his eyes, the very air was in ſtead of a Looking-glaſſe, making a conſtant reflection, ſo that he ſaw himſelf, beheld himſelf all the day long; Thus it is with the will, all the motions and actings of it are onelyonly to ſelf-glory, ſelf-pleaſure, ſelf-profit, &c. whereas at firſt the will was created ſo ſubordinate to God, that it did will the glory, and honour, and bleſſedneſs of God infinitely above its own ſelf; If they could ſay to David, Thou art worth ten thouſand of us, how much more could Adam in the ſtate of integrity ſay unto God, that his Name, his Glory and Majeſty were to be eſteemed and ſet up farre above the good of all men and Angels. Auſtin obſerveth truly, That thoſe two Cities, Jeruſalem and Babel, of God and the Devil, had theſe two contrary foundations, Babel had Amor ſui uſque, and Contemptum Dei, The love of a mans ſelf, even to the contempt of God and Jeruſalem, The love of God, even to the contempt of a mans ſelf: Oh then look upon this as the Goliah-ſinne, as the Beelzebub-evil in thy will, that it cannot, it doth not any thing, but exceſſively will and love it ſelf to the contempt of, and rebellion againſt God! The Command of God is, To love him with all our heart, ſoul, and might, and to love our neighbour alſo, but there is no injunction to love our ſelves; Indeed that is ſuppoſed as a duty, when a mans ſelf is made the rule and meaſure of love to our neighbour: Some think the reaſon why there is no expreſſe command to love our ſelves, is, becauſe that is required in loving of God, becauſe he onelyonly loveth himſelf that loveth God, and in loving of God we love our ſelves; whereas when we love our ſelves for our ſelves ſake, not ſubordinately to God, we do indeed hate our ſelves, procuring our ſelf damnation. Let us then bewail this fall of the will by original ſinne from God into its ſelf, whereby we will our own glory rather then Gods; our own intereſt then the great Gods, who yet giveth us all we have; This is to break the order which the wiſe and holy will of God hath immutably ordained, viz. the ſubmiſſion and ſubjection of the creature to the Creator.
¶. 4.
The Privacy and Propriety of the Will.
SEcondly, Another extenſive and powerfull defilement of the will is a conſequent from the former, viz. The Privacy and Propriety of it; For whereas by the primitive Inſtitution our will is to be commenſurated and regulated by the will of God; now it naturally abhorreth and refuſeth any ſuch agreement, as if our will were to take place of Gods will, as if the prayer were that our will (not Gods will) might be done; In this is an Abyſſe of all evil, that our will naturally inclineth to be independent on Gods will; we would have that a meaſure and rule even to Gods will, that God ſhould not will, but what we would have: Oh horrible blaſphemy and confuſion! for the humane will of the Lord Chriſt was not a rule and meaſure of things to be done, being the will of a creature, therefore he prayeth, Not my will, but thy will be done, Luk. 26. 39. If then Chriſts humane will was to be regulated by that ſuperiour and increated will, how much more is the will of a ſinfull and corrupt man; This then is that which maketh the whole ſoul like a Blackmoor; This is the eſſence (as it were) of all ſinne; A mans own will, not Gods will is regarded, but a mans own proper will is wholly followed, we would give Laws to God, and not God to us; Whenſoever thy heart is carried out to luſts, to any wickedneſs, What is this but to exalt thy will, and to depreſs the will of God? Hath God ſaid, Be not proud? thou wilt be proud: Hath God ſaid, Swear not? thou wilt ſwear: Thus all ſinne is nothing but a mans own will lifted up againſt the will of God: No wonder then if one ſaid, Ceſſet voluntas propria & non ardebit g…henna; Let there be no longer our own will, and there will be no longer any hell; It's this proper private will of ours that was the cauſe of hell: Adam and Eve they preferred their will before Gods will, and that brought in death and demnation: Therefore regeneration is the writing of Gods Law in our hearts, whereby we come to ſay, as Chriſt, I come to do thy will O God, and Paul immediately upon his converſion ſaith, Lord what wilt thou have me do, he giveth up his will as a blanck on which God may write his will, O Lord there ſhall not be any longer my will to perſecute, my will to oppoſe thy Church, I will break this will of mine, renounce this will of mine: Thus as a veſſel melted in the fire may be put into any forme or faſhion the artificer pleaſeth, ſo was it with Paul's will: This proper private will of thine, likewiſe maketh all the trouble and miſery thou meeteſt with; it is thy own will that maketh thee to walk ſo heavily and diſcontentedly, for were thy will reſigned up into Gods, were thou able to ſay in all things, the will of the Lord be done, I have no will, but what God would have me to exerciſe; this would keep thee in a quiet calm frame all the day long, whereas now all the diſpute and contention is, whether thy will or Gods will muſt give place to each other. Oh vain and wretched man! how long ſhall this ſelf-will of thine be thy ruine; Is it not reaſon that the will of the creature ſhould give place to the will of the Creator, as the ſtarres do not appear, when the Sunne beginneth to ariſe.
¶. 5.
The Pride and Haughtineſs of the Will.
THirdly, The great and notable pollution of the Will, Is the pride and haughtineſs of it, not only refuſing ſubjection to the Will of God, and to be under that, (as hath been ſhewed) but in ſome remarkable particulars.
The firſt whereof is, an affectation of equality with God himſelf. Thus the will of a poor weak wretch, that cannot turn a white hair into black, whoſe breath is in his noſtrils, that hath the ſame originals for his body as a worm hath, yet the aſpireth after a Deity, and would be like God himſelf. As
1. in attempting to make gods, and then to worſhip them. What pride and vanity is in man to take upon him to make what he intends to worſhip; ſo that what man pleaſeth ſhall be a god, and what pleaſeth him not ſhall be none, Deus non erit Deus niſi homini placuerit. Thus whereas God at firſt made man after his image now man maketh God after his image; Beſides the horrible blindneſs that is upon the mind in this thing, there is alſo pride and arrogancy of the will; what is this but to aſſume ſuperiority over their own gods, which yet they worſhip, and adore? But
2. This pride of the will is more conſpicuouſly manifeſted, In affecting to be like the true God, not to endure him to be a ſuperior above us: While our firſt parents had not any internal pollution at all upon them, yet this ſinne did preſently inſinuate them, whereby they aſpired after a Deity: therefore the Devil tempted them with this ſutable bait, Ye ſhall be like Gods knowing good and evil: That ſinne of Adam hath ſtill a more peculiar impreſſion upon mankind: Whence came that abominable and blaſphemous cuſtome into the world of deifying men, (which they called Daimons,) but from that inbred pride of the will, deſiring to be like God▪ Ezek. 28. 2. Thus it was with that Prince of Tyrus, he lifted up himſelf and ſaid, I am a god, I ſit in the ſeat of God, thou haſt ſer thine heart as the heart of God; What deteſtable and loath ſome arroganacy is here? Oh the patience of God, that doth not immediately conſume ſuch a wretch, as he did Herod who ſinned not ſo highly, for he did not proclaim he was God only the people by way of flattering cryed out the voice of God, and not of man, which becauſe he did not diſclaim but ſecretly owned, therefore was ſuch a remarkable puniſhment inflicted upon him. We ſee from theſe inſtances what pride lurketh in mans will, there is the cockatrice egg which may quickly prove to be a flying Serpent: This pride is thought alſo to be the ſinne of the Devil, whereby he was not contented with the ſtation God had put him, but was ambitious of a divine nature, as if he with Chriſt might think it no robbery to be equal with God. This unſpeakable arrogancy did ſhew it ſelf notoriouſly in ſome great Potentates of the world, Caius Caeſar eſpecially, (for which cauſe Grotius though abſurdly maketh him to be the Antichriſt) that did exalt himſelf above all that is called God. This madneſs of pride was as viſible in Alexander, who though ſometimes through the conſciouſneſs of humane imbecillity (as when he was wounded and ſaw bloud fall from him) would refuſe ſuch a thought, yet at other times he did induſtriouſly affect to be related among the number of the Gods, and to have divine worſhip performed to him, and as the ſonne of Jupiter, Hammon, would be pictured with hornes, and Jupiters Preiſt meeting of him inſtead of that form, foreign, did purpoſely miſtake, ſaying, foreign, Haile thou ſonne of Jupiter; yea, he ſends into Greece, that by a publique Edict, he might be acknowledged for a god, which the Lacedemonians in ſcoff did without ſcruple admit, ſaying, Qundoquidem Alexander vult eſſe Deus, Deus eſto; Seeing Alexander will be god, let him be one: But the Athenians being more ſcrupulous, or at leaſt of greater hatred againſt him, puniſhed Demades the Orator for adviſing them to receive him as god; for he had ſaid, Look (Oye Athenians) Nè dum coelum cuſtodies terram amittatis, while ye keep heaven ye looſe the earth: This carnal counſel, is admired as infallible policy almoſt by all the Potentates of the world; Thus you ſee what pride is latent in the will of a man, and how farre it may riſe by temptations; though the experience of humane imbecillities may quickly rebuke ſuch mad inſolencies, yet ſome excuſe or other they uſe to put it off, as when it thundered, one asked Alexander, wheather he could do ſo; he put it of, and ſaid, he would not terrifie his friends: if you ſay this corruption of the will is not in every man by nature, I grant it for the degree, but it is habitually and radically there. Let any man be put in ſuch temptations, as Herod and Alexander were, and left alone to this inbred pride and original pollution, it would break out into as great a flame: Original ſinne needeth time to conceive, and bring forth its loathſome monſters.
3. This pride of the will is ſeen, In the preſumption and boldneſs of it, to inquire into the conſels of his Majeſty, and to call God himſelf to account for his adminiſtrations. Rom. 9. 20, who art thou (O man) that diſputeſt againſt God? [O man,] that is ſpoken to humble and debaſe him; Wilt thou call God to an account? Shall God be thought unjuſt, becauſe thou canſt not comprehend his depths? Certainly God hath more power over us then the Potter over his clay, for the Potter doth not make the materials of that, he only tempreth it, wheras God giveth us our very beings; and therefore it is intolerable impudency for us to ask God, why he made us ſo? yet how proud and preſumptousis man, to diſpute about Gods precedings, whereas the great Governors of the world will not allow any Subject to ſay, why doſt thou ſo to them? The Pſalmiſt complaineth of this pride in ſome men, Pſal. 12. 4. Our lips are our own, who is Lord over us? Thus Pharaoh ſaid to Moſes, who is the Lord that I ſhould obey him? This pride in the will, whereby men will audaciouſly intrude into things they know not, hath made theſe heretiques in judgements, the Pelagians and Socinians, Their will doth not captivate their underſtanding to Gods Ipſe dixit, for us the Schoolemen obſerve truly, in every act of faith, there is required pia affectio, and inclinatio voluntatis, and when that is refractory and unſubmitting, it cauſeth many damnable hereſies in the judgement; for it is the pertinacy of the will, that doth greatly promote the making of an heretique.
Laſtly, This pride of the will is ſeen, In raging and rebellious riſings up againſt God in his proceedings againſt us. In this the pride of the will doth ſadly diſcover it ſelf, what rage, what fretting and diſcontent do we find in our hearts, when Gods will is to chaſtiſe or afflict us? If we could bind the armes of the Omnipotent to prevent his blowes, how ready is preſumptuous man to do it? It is therefore a great work of regeneration to mollity and ſoften the will, to make it ſacile and ductile, ſo as to be in what forme God would have us to be. When David had ſuch holy power over his will, 2 Sam. 15. 26, that in his miſerable flight from Abſalom, he could ſay, If ye have no delight in me, behold here I am, let him do to me as ſeemeth good to him; he could abound and want, be rich and poor, a king and no king all in a day, this argued the great work of ſanctification upon his will. This iron was now in the fire, and ſo could be molleated as God would have it; Thus in the fore mentioned inſtance of Paul, when he cryed out, Lord, what wilt thou have me to do? Here was a tender humble reſignative of the whole will to God, without any conditions or proviſoes; But oh the pride and unrulineſs of the will, if left to its natural pollution! When God ſhall any wayes bring his judgements upon us, how impatiently do we riſe againſt God, even as if we would be revenged of his Majeſty? As it is ſaid of the Thracians, when it thundereth and lightneth, they ſhoot againſt heaven, as if they would bring God to order. Xerxes ſcourged the ſea, and ſent a Bill of defiance againſt the hill of Athos. Auguſtus being beaten with a tempeſt at ſea, defied their god Neptune, and cauſed his image to be taken down from the place where the reſt of their gods were. Yea Charron ſpeaketh of a Chriſtian King, who having received a blow from God, ſwore be would be revenged, and gave a commandment, that for ten yeares no man ſhould pray to him, or ſpeak of him; I tremble to mention theſe dreadfull inſtances, but they are uſefull to demonſtrate, what pride and unſubdued contumacy is in the will of man, even againſt God himſelf, when he croſſeth us of our wills: Yea do not the godly themſelves though grace hath much mollified their will, and made it in a great meaſure obſequious to God, yet do they not mourne, and pray, and groane under the pride of their will? do they not complain, oh they cannot bring their will to Gods will! They cannot be content and patient under Gods diſpenſations, they fret, they mutter, they repine. Is not all this becauſe the will is proud, the will doth not ſubmit? Heavenly skill and art to order thy will, would make thee find reſt in every eſtate.
¶. 6.
The Contumacy and Refractorineſs of the Will.
ANother inſtance of the native pollution of the will is, The contumacy and refrractioneſs of the will, it is obſtinate and inpenetrable; The Scripture uſeth the word heart for the mind, will and conſcience not attending to philoſophical diſtinctions, ſo that the ſtony heart, the uncircumciſed heart, is the ſame with a ſtubborn and diſobedient will. Thus the Scripture putteth the whole cauſe of a mans not converſion, of his not repenting upon the reſractory will in a man eſpecially, Levit. 26. 14. If ye will not hearken to me, and will not do theſe Commandments, verſ 18. If ye will not for all this hearken to me, verſ. 23. If ye will not be reformed, but will walk contrary to me; Obſerve how all is put upon the will, ſo that if their will had been pliable and ready, then the whole work of Converſion and Reformation had been accompliſhed; So Matth. 21. 29. The diſobedient ſonne returneth this anſwer to his father, I will not. This contumacy therefore of the will may be called the bad tree, that is the cauſe of all thy bad fruit; A regenerated will, a ſanctified will, would make thee prepared for every good work. It is for want of this that all preaching is in vain, all Gods mercies, and all judgements are in vain; Why ſhould not the hammer of Gods word break it? Why ſhould not the fire of it melt it? but becauſe the ſtubbornneſs of the will is ſo great, that it will not receive any impreſſion, 'tis called therefore a ſtony heart, not an iron heart, for iron by the fire may be mollified and put into any ſhape, but a ſtone will never melt, it will ſooner break into many pieces, and flie in the face: Thus the will of a man hath naturally that horrible hardneſs and refractorineſs, that in ſtead of loving and imbracing the holy things of God, it doth rather rage and hate with all abomination ſuch things.
¶. 7.
The Enmity and Contrariety of the Will to Gods Will.
IN the ſecond place, That imbred ſinfull propriety of the will, which accompanieth it, as heat doth fire, is, The enmity and contrariety of the will to Gods will; There is not onelyonly a privative incapacity, but a poſitive contrariety, even as between fire and water; Gods will is an holy will, thine is unholy; Gods will is pure, thine is impure; Gods will is carried out to will his own glory, honour and greatneſs, thine is carried out to will the diſhonour and reproach of God: Thus as Gods will is infinitely good, and the cauſe of all good, ſo in ſome ſenſe, thy will is infinitely evil, and the cauſe of all that evil thou art plunged into; Therefore when the Apoſtle ſaith, That the carnal mind is enmity againſt God, Rom. 8. 7. foreign comprehends the actings of the will and the affections, as well as of the mind; It is enmity in the very abſtract, ſo that it is neither ſubject to God, nor can be: Oh that God would ſet this truth more powerfully upon our hearts, for what tongue can expreſs the miſery of this, that thy will ſhould naturally have ſuch irreconcilable oppoſition and implacable enmity to the Law of God, that it ſhould be diametrially oppoſite to Gods will, which at firſt was made ſo amicable and compliant with Gods will, that there was the Idem velle, and Idem nolle. Beſides, many other conſiderations there are two eſpecially that may break and exceedingly humble our ſouls herein: For
1. Gods will and his law, which is his will objectively taken, are abſolutely in themſelvs very good, and therefore the proper object of thy will; So that if thy will be carried out to any thing in the world, it ſhould be carried out to Gods Law above any thing: This is to be willed above any created good what ſoever, How is it that thou canſt will pleaſures, profits and ſuch created good things, and art not more raviſhed and drawn out in thy deſires after the chiefeſt good, but to be in a ſtate of oppoſition to this chiefeſt good, to contradict and withſtand it, this is the hainous aggravation? Could there be a Summum malum, it would be in the will, becauſe of its direct oppoſition to the Summum bonum? Herein mans will, and the Devils will, do both agree, that they are with hatred and contrariety carried out againſt Gods will: If therefore thou wert to live a thouſand and thouſands of years upon the earth, and thou hadſt no other work to do, but to conſider and meditate about the ſinfulneſs and wretchedneſs of the will in this particular, thou wouldſt even then take up but drops in reſpect of the Ocean, and little crums in reſpect of the ſand upon the ſea-ſhore. But
Secondly, This contrariety of thy will is not only againſt that which abſolutely in it ſelf is the chiefeſt good, but relatively it would be ſo to thee, and therefore thy contrariety to it is the more unjuſtifiable. What to be carried out with unſpeakable hatred, to that which would be thy bleſſedneſs and happineſs, who can bewail this enough? To have a delight and a connaturality with thoſe things that will be thy eternal damnation, with much readineſs and joy to will them, and then to be horrible averſe and contrapugnant to thoſe things, which if willed and imbraced would make thee happy to all eternity: Oh miſerable and wretched man, thy condition is farre more lamentable then that of the beaſts, for they have a natural inſtinct to preſerve themſelves, and to deſire ſuch things as are wholſom to them, but thou art naturally inclining to will and imbrace all thoſe things which will be thy eternal woe and miſery! What is the cauſe that thy will cannot imbrace the Law of God? Why art thou ſo contrary to it? Alas there is no juſt reaſon can be given, but original ſinne is like an occult quality in thy will, making an Antipathy in it againſt the ſame; ſo that thou doeſt not love what is holy, neither art thou able to ſay, Why? only thou doſt not love it; yea, there is the greateſt reaſon in the world, and all the word of God requireth it likewiſe, that thy will ſhould be ſubordinate and commenſurated unto it, but there is no other cauſe of this evil will, then the evil of it; It is evil, and therefore cannot abide that which is good.
¶. 8.
The Rebellion of the Will againſt the light of the mind, and … ſlavery of it to the ſenſitive part in a man.
THirdly, The original pollution of the will is ſeen in the rebellion of it againſt the light of the mind, and the ſlavery of it to the ſenſitive part in a man, to the carnal and ſinfull affections therein: Both which do ſadly proclaim how the will is by nature out of all holy order, and fallen from its primitive integrity; For in the former reſpect therefore did God give us reaſon, that by the light and guidance thereof, the will ſhould proceed to its operations; So that for the will to move it ſelf before it hath direction from the mind, is like the ſervant that would ſet upon buſineſs before his maſter commands him, like an unnatured dog, that runneth before his maſter do ſet him on: To will a thing firſt, and afterwards to exerciſe the mind about it, is to ſet the earth where Heaven ſhould be: But oh the unſpeakable deſolation that is brought upon the ſoul in this very particular! The will ſtaieth for no guidance, expecteth no direction, but willeth becauſe it will, what is ſuteable and agreeable to the corrupt nature thereof, that it imbraceth be it never ſo deſtructive and damning; God made the mind at firſt, that it could ſay like the Centurion, I bid the will go and it goeth; the affections move, and they move; but now the inferior ſouldier biddeth the Centurion go and he goeth; This then is the great condemnation of the will, that though light come in upon it, yet it loveth not the light, but rebelleth againſt it; and this ſinfulneſs of the will is more palpably diſcovered under the means of grace, and the light of the Goſpel, then under the light of nature meerly, for ſuch are ſaid comparatively to ſit in darkneſs, and to have no light; The more then the light of the Goſpel doth appear, the more any beams of truth do gloriouſly ſhine into thy breaſt, and thou for all this gain-ſayeſt them, liveſt againſt them, the more is thy will in a ſinne. This then doth greatly aggravate the polluted nature of the will, that it can contradict the powerfull arguments of the ſoul, when it was made ſubordinate to knowledge, then to become tyrannical and uſurping over it, this argueth the will hath a peculiar infection in it, inſomuch that if it had never ſo much light, yet that would be evil, becauſe it will be evil. I know there are many learned men, that ſay, The will cannot but follow the practical dictate of the underſtanding; There is (ſay they) a natural connexion between them, ſo that if the will at any time offend, it is becauſe the light and conviction of the mind is faint and inefficacious: But this opinion doth greatly retract from the nature of grace, and the nature of our original ſinne, from grace, as if that did ſanctifie the underſtanding and affections only, and from original ſinne, as if that were not ſeated in the will, but in the other parts only, whereas the will of a man may be called the throne of wickedneſs, becauſe from it properly all ſinnes have their riſe and being; Do we not ſee this plainly in the Devils, who are foreign, greatly knowing and underſtanding, yet no Devil is able to will what is good, but willeth to ſinne alwayes, and cannot reſrain it; How cometh this about? They do not want knowledge, they are not capable of ſinnes of ignorance, and yet with what irreconcilable enmity is the Devil ſet againſt that which is good, inſomuch that he cannot all the day long, but will thoſe things that are offenſive to God. Although they know this is to their eternal torment; By which you ſee how depraved and poiſoned without Chriſt the will is, though the underſtanding meet it like an Angel to ſtop this Balaam in wicked and unjuſt wayes: Never then plead ignorance, or plead paſſions, for it is the defect and wickedneſs of the will that makes thee ſo vile; But as the will in the upper region (as it were) is ſo much polluted, ſo in the lower region alſo; for if we conſider it as bordering upon the affections, there we ſhall find as horrible a ſinne daily committed, as when Gods Law ſorbids a woman to fall down before a beaſt; for when the will, which is in it ſelf a rational appetite, ſhall make it ſelf like one of the vile affections and paſſions; what is this but a ſpiritual and unclean luſt with a beaſt; Lay then this more to heart than thou doeſt; Think how horrid a ſight it would be, if thy body ſhould become like a beaſts, and thou go on the ground as that doth, what would then become of that Os ſublime? And is not this as bad, when thy will is made a vaſſal to every inordinate affection? Thou willeſt what thy paſſions call for, yet thus it is with every one till grace doth elevate the will, and ſet it in its proper throne.
¶. 9.
The Mutability and Inconſtancy of the Will.
FOurthly, The mutability and inconſtancy of the will about what is holy, is a great part of the original deſolation upon it. It is true, Adam's will was mutable at the firſt Creation, though he had full power and perfection to ſtand, yet becauſe his will was changeable, therefore he fell from his holy eſtate, and no wonder that Adam's will was mutable, for the will of the Angels ſo greatly tranſcending man in glory, was alſo vertible and changeable, ſo that to have the will confirmed in what is good, that it cannot fall into the contrary condition, is a bleſſed and gracious priviledge vouchſafed by God alone; Therefore there are no men, though never ſo much ſanctified, but their wils would make them fall off from God, did not God outwardly ſupport him. This natural mutability is in the will, becauſe it's the will of a creature, onelyonly the will of God is immutable and unchangeable, and this is onelyonly a negative imperfection, it is not a ſinne, but the inconſtancy and changeableneſſe that I now mention is a ſinfull and corrupt one. This mutability of the will and inſtability, diſcovers it ſelf in theſe particulars,
1. In ſome great fears or judgements of God upon a man, then though he hath no more but nature, yet his will doth ſometimes ſeem to yeeld, and to melt before God. Thus Pharaob's will, Ahab's will, did abate of their contumacy while the heavy rod of God was upon them, but how quickly did they lick up their vomit again? When the iron was taken out of the fire, it grew as cold as ever; And is not this inconſtant will the ruine of many? Oh that thou hadſt ſuch a will alwayes, as thou hadſt in ſuch ſtraits, in ſuch extremities, then how happy wouldſt thou be!
2. This inconſtancy of thy will appeareth to thy undoing, When in ſome Ordinance the Word preached, the Sacrament adminiſtred or reproof applied to thee, then thou beginneſt to yeeld, then thou ſayeſt, I will do it, I will be ſo no more, I will become new, but theſe April ſhowrs hold for a ſeaſon, the winter will come when all will be froſt and ſnow. Mat. 21. 29. One of thoſe ſons, who ſaid to his father, I go, ſir, ſeeming to be very willing; (whereas on the other ſide, I will not,) did quickly falſifie his Word; So that he who refuſed at firſt, proved better then he that ſeemed ſo forward, and thus truly it falleth out ſometimes, that the later end is farre better of ſome, who for a long while ſay, they will not, that are ſtubborn and rebellious, but God afterwards maketh them to will, then of ſuch who give many fair promiſes, now they will, and then they will, in ſuch ſickneſs they will, in ſuch a powerfull motion they will, but afterwards they will not.
3. The ſinfull inconſtancy of the will about holy things, is, When after a ready and willing profeſſion of Chriſt, in times of temptation and great extremities then they fall off, and their fall is great. This is becauſe the will was not reſolved and fixed, that whatſoever ſhould fall out, yet they would not treacherouſly depart from God, Act. 11. 23. Barnabas exhorted the Diſciples, That with purpoſe of heart they ſhould cleave to God, otherwiſe if the will be not ſtedfaſt and reſolved, every temptation is able to drive it back.
Laſtly, The lazy, ſluggiſh and half-deſires of the will about good things, manifeſt the inconſtancy of it. Jam. 1. A double-minded man, (and ſo a double-willed man) is inconſtant in all his wayes; when the will is divided between the creature and the Creator; or when like the ſluggard, he deſireth meat, but will not put forth his hand out of his boſom, he willeth and willeth, but never doth effectually ſet himſelf upon working: This man is like a reed that is toſſed up and down with every wind. Many more ſinfull affections might be named, for they are like the motes in the air, or the ſand upon the ſea ſhore; But let this ſuffice, becauſe more will then be diſcovered, when we ſpeak of the ſlavery of it to evil, having no freedom to will what is good. Only let this Truth be like a coal of fire fallen upon thy heart, let it kindle a divine flame in thy breaſt, conſider this corrupt will is the root of all evil; If thy will were changed, if thy will were turned to God, this would bring the whole man with it: Oh pray to God, to maſter thy will, to conquer thy will? Say, O Lord, though it be too hard for me, yet it is not for thee; Remember hell will be the breaking of thy corrupt will; Thou that wouldſt not do Gods will here, ſhall not have thy will in any thing when in hell.