One Hundred Select Sermons, New Testament · Sermon 23
SERMON XXIII.
JOH. 15.5.
For without me (or ſevered from me) ye can do nothing.
Our Bleſſed Lord and Saviour, as he took upon him our Humane Nature, and became Man for our ſakes; ſo he took upon him likewiſe, upon occaſion, all other kind of reſemblances, as whereby he might the better convey himſelf into the hearts of his Hearers, and draw them to a fuller, and more perfect cloſing with him. And he oftentimes likewiſe took occaſion, from the ſight and preſence of the creature, and theſe infirm things, to instruct them in heavenly matters. Thus he does here now in particular, in the courſe and carriage of this preſent Scripture. Being (as it is thought) now under a Vine at this time when he ſpake to his Diſciples, he takes an occaſion ſo to diſcourſe of a Vine with them, as thereby to lead them to a further embracing of himſelf, as the true Vine indeed. And makes this further improvement and application of it; That as the branch cannot bear fruit of it ſelf, except it abide in the Vine; no more could they, except they ſhould abide in him. For without me (ſays he) ye can do nothing This is the ſcope and coherence of theſe words here in this Chapter.
As for the Text it ſelf, it is nothing elſe but a …ry of Humane impotency and inability in matters of Religion, and the things of God, Wh…as, for our better and more exact handling of it, as a point of very great conſequence, and …, theſe preſent times; there are three terms eſpecially which are to be explicated, and unj… … us …ſt what is meant by without me, &c.
THis Text is nothing elſe but a diſcovery of Humane-impotency and inability in matters of Religion, and the things of God. Where in, for our better and more exact handling of it, there are three terms eſpecially which are to be explicated and unfolded by us. Firſt, what is meant by without me. Secondly, what by cannot do. And Thirdly, what by nothing, as it is here propouded.
For the Firſt; This expreſſion, without me, in the Greek, foreign, it may be taken two manner of ways; either namely, as an excluſion of Intereſt, or elſe, as an excluſion of Influence. As an excluſion of Interest; ſo, without me; that is, without union to me; ſevered, or divided from me. As an excluſion of Influence; ſo, without me; that is, without aſſiſtance from me; deſerted, or forſaken, and left alone by me. According to either of theſe notions, is it moſt true; that a perſon without Chriſt, is able to do nothing. If we take it in the former notion, ſo it is properly the condition of ſuch a perſon as is in the ſtate of Nature; who therefore can do nothing, for want of general union unto Chriſt. If we take it in the latter notion, ſo it may falt out to be the condition of ſuch a perſon as is in the ſtate of Grace; who can do nothing neither without particular influence from Chriſt. And this for the term, without me.
The Second is, what is meant by, ye cannot do. Now this we are to underſtand, according to the power of a man's own free-will; he cannot … or act any ſuch thing from ſuch a … as this in him; but is wholly diſabled, … …dated hereunto.
The Thus is, what is meant by nothig. Now this we are to take ſecundum ſubjectam materiam, according to the matter in hand: and that is, as relating to any thing which is good; and that not any good neither, or at large, but ſupernatural and ſpiritual good. That's the good which is here excluded: And when 'tis ſaid, ye can do nothing; there is hereby meant, ſuch a good as this So then, by without me; is meant, a man out of Chriſt; by ye cannot do, by the power of free-will; by good, ſpiritual good. Certum eſt nos velle cum volumus, ſed ille facit, ut vclimus bonum: Certum eſt nos facere cum facimus, ſed ille facit us faciamus, ſays Auſtin. It is certain that it is we that will; but it is he that makes us for to will that which is good. It is certain that it is we that work, but it is he that makes us for to work.
And again, Nos ergo volumus, ſed Deus in nobis operatur velle; nos ergo operamur, ſed Deus in nobis operatur & operari: We therefore will, but it is God that works in us to will: We therefore work, but it is God that works in us alſo even to work. De bono perſeverantiae, Cap. 13.
We'll Firſt take this paſſage, without me, as an excluſion of interest in Chriſt. Without me, that is, without union to me, or ſevered from me, one out of Chriſt. And ſo the Point which is to be obſerv'd, is this: That man fallen, and ſtill remaining in his natural condition, hath no freedom of will to that which is ſpiritually, and ſupernaturally good. He is able to do nothing of this nature, whiles he ſo continues.
Now the beſt way for the handling of this preſent Doctrine, will be by doing two things. Firſt, by ſhewing what is granted and acknowledged on both parts; whether orthodox, or heterodox in this buſineſs; whether of the right, or of the contrary judgment. Secondly, by ſhewing what it is that the former do deny to the latter, and wherein they do diſſent from this.
Firſt then, by way of conceſſion, and acknowledgment; as to the firſt term in the Propoſition; which is, a man fallen, and lapſt in Adam; it is granted, that even ſuch an one, when he once comes to be reſtored by Grace, and to be renewed in the Spirit of his mind, that then he hath ſome power even of his own, to ſuch a work as is truly and ſpiritually good. Where the Spirit of the Lord is, there is liberty, ſays the Apoſtle, 2 Cor. 3.17. And again, Being made free from ſin, ye became the ſervants of righteouſneſs, &c. Rom. 6.18. When God hath once changed us, and converted us, and brought us home to himſelf; there is then reſtored unto us that freedom and liberty to good, which we once loſt by our fall. God, that in our firſt creation did put into the will an habitual inclination to good, he hath alſo in our new creation reſtored, unto us an habitual converſion to the ſame good. The will being freed by Grace, becomes free.
Secondly; As to that term of free-will; If by freedom of will be meant no more than a freedom from natural neceſſity, or extrinſecal violence and coaction; ſo that a man does will, and chooſe, and do that which he does, upon counſel, and reaſon, and advice, leading him thereto; there is no controverſy at all in this buſineſs. For freedom of will, in this ſenſe, does as eſſentially belong unto a man, as reaſon it ſelf; and to ſtrip him, or ſpoyl him of it, were to turn him into a very beaſt. We do will indeed, we do will freely, neither can we otherwiſe will any thing: Therefore it is one thing to enquire of the nature, and another thing to diſpute of the power and ability of free-will in us. Which latter, eſpecially taken in the active ſenſe of it, we ſay, is wholly loſt and extinguiſht in man by his fall, as to the performing of ſuch things as do belong to eternal Salvation. It is true, that in the will of man fallen, there is a paſſive power for the receiving of a ſupernatural being, which, by God, ſhall be conferred upon it; but there is not an active power for the producing of ſuch a being as this is, either of it ſelf, or with any thing elſe. That Speech of St. Austin's is very ſignificant to this purpoſe, and which all muſt yield unto. Libere velle, eſt opus naturae; bene velle, gratiae; male velle, corruptionis. To will freely, is the work of nature; to will well, of grace; to will ill, of corruption. As alſo that of Tapperus. Opus pium, quatenus opus, ab arbitrio est; quatenus pium, a ſola gratia: quatenus opus pium, ab arbitrio & gratia ſimul. A good work, as it it a work, it is from free-will; as it is good, from grace: as it is a work, and good, from free-will and grace both. Thus free-will, in the true and right notion, and acception of it, is not rejected by us.
Thirdly; As to the laſt term; which is here expreſt in the Text, by nothing. If we ſpeak of that which is evil; here we have freedom of will more than enough, our corrupt nature carrying us too readily and freely hereunto. But therefore we are here to underſtand it only of that which is good: we are naturally prone to evil, but to good we have no mind.
And here again, there are divers particulars which we do further yield and acknowledg: as Firſt, that a man in the ſtate of nature, and out of Chriſt, may be able to do that which is good, as to the matter, and ſubſtance of the action. By taking this word doing, for the bare and ſimple effecting of the work in it ſelf, conſider'd without any reſpect had either to the principle from whence it is produced, or to the end whereunto it is directed.
Secondly; A natural man, he may be able to perform a work morally good, according to a kind of moral honeſty, and the conditions of a virtuous action, as preſcrib'd by moral Philoſophy: not only as to the ſubſtance and matter of the action it ſelf, but alſo as to the very circumſtances and manner of doing of it; namely, ſuch as moral Philoſophy does teach and require; as honouring of Parents, giving of alms, and the like. Thus the Apoſtle Paul tells us; that the Gentiles, which have not the Law, they do by nature the things centained in the Law, Rom. 2.14.
Thirdly; We alſo grant, that the Grace of Sanctification, and the power of living holily, is not infuſed into any perſons living idly, and taking no care of any thing, but in the diligent uſe of ſuch means as God has appointed, and ſanctified to this purpoſe; as coming to Church, waiting upon the Miniſtry; hearing the word of God both read, and preach'd, &c. God will not ſave us foreign, as St. Chryſoſtom ſpeaks; nor ſleeping and ſnoring, and doing nothing; but in our conſcionable endeavours. And ſo far forth as any one hath power to move, and walk; ſo far forth has he power to thoſe things alſo, as are ordinarily conſequent, and following thereupon, in a way of ordinary providence.
Fourthly; It is alſo acknowledged, that an unregenerate perſon, and as yet unconverted, may be able to perform, not only thoſe outward good actions, but ſome even inward good actions likewiſe. As he may be able to have ſome kind of knowledg and apprehenſion of the will of God, he may be able to meditate of God, and of the things of God. He may conſider his own ſins, reflect upon his own guilt, and have ſome kind of fear and horror in him, upon the reflexions of it, and much deſire to be delivered from it. Theſe, and many ſuch things as are previous, and antecedent to Faith, and true repentance, are required of men before the infuſion of ſanctifying Grace; and accordingly may be performed by them.
Fifthly; We likewiſe yield, that in the Church of God, where the word of God is ordinarily preach'd, and the means of regeneration are ordinarily adminiſtred; this Grace, which does make men able to do ſuch good works, as are truly ſpiritual, and ſaving, is not denied to any before the repulſe of initial Grace; that is, before they have reſiſted the Spirit of God in his preparatory works, and refuſed thoſe free and gracious offers and invitations which he has made unto them.
Laſtly; It cannot be denied, but that ſome of the ancient Fathers did ſometimes let fall ſome ſpeeches and paſſages in their writings, which at the firſt hearing, or reading of them, do ſeem ſomewhat to encline to this Doctrine of free-will, whereof we now ſpeak. And thus have we ſeen what is granted and acknowledged on all hands, by way of conceſſion.
Now further, it remains we ſhould ſhew wherein the difference and diſsent lies betwixt the Orthodox and others in this particular; which we may take in theſe following reſtrictions.
Firſt; Whereas we ſaid, that a man fallen in Adam, but yet renewed by Grace, he hath ſome power to the doing of that which is ſpiritually good. This is to be underſtood by us (as we ſhall afterwards ſhew more at large) as that withal we conclude, that co-operating, exciting, and aſſiſting Grace, is notwithſtanding required in the beſt and holieſt perſons that are; ſo that all things ultimately, and in concluſion, are to be reſolv'd into God himſelf, and referr'd unto him. We here reſerve to God that which is Gods, and to man that which is is man's: For ſo far forth is the will of the regenerate reform'd in them by the Spirit of God: Ʋt ideo poſſint, quia ſic volunt; & ideo ſic volunt, quia Deus operatur ut velint: as St. Austin excellently has it. That therefore they can, becauſe they ſo will; and therefore they ſo will, becauſe it is God that works in them that they will.
Secondly; Though we grant that a natural man may be able to perform actions morally, or civilly good, yet this is all we grant unto him, and ſay that he can go no further; that is, that he cannot reach to actions ſpiritually and ſupernaturally good; ſuch as are truly to repent, to believe in Chriſt, to love God, and the like: nor to Pray, or hear the Word, or receive the Sacraments in a gracious and ſpiritual manner: all which are joyn'd together both with themſelves, and with a juſtified condition, and are called ſpiritual acts; both becauſe as to the nature of the action, as alſo the manner of doing them, they go beyond natural ability.
Thirdly; Although we acknowledg that a man in the ſtate of nature, may produce ſuch common and external good actions, as I have named, by the bare help of common and exciting Grace; yet the mind of a carnal perſon, is but after a carnal manner exerciſed, and employ'd in theſe actions; neither can he put forth any ſuch act as is truly ſpiritual, till together with exciting and moving Grace, he hath alſo changing and renewing Grace added unto him.
Fourthly; Though (as I ſaid) we grant that ſanctifying Grace is not infuſed into any perſon walking careleſly, and neglecting the means; but in the uſe of ſuch as God has appointed and ſanctified for ſuch a purpoſe; yet withal we do not acknowledg, but deny all merit of congruity, as from whence God is abſolutely bound and tied in the uſe of ſuch means, to infuſe ſaving Grace into the hearts of ſuch perſons as ſo uſe them. This is a reſtriction, and a limitation of that conceſſion.
Laſt of all; Whereas we acknowledg that the Fathers ſpake ſomewhat freely and looſely in this Point now and then in their writings, yet it is to be taken with theſe following conſiderations, and explications of it.
Firſt; That they ſpeak of the natural liberty of the will, from neceſſity, and outward violence, or coaction, in regard whereof, as we ſhewed before, it cannot but be free. From hence a man is enabled to do the things which he doth, neither by a bruit inſtinct of nature, nor yet by any compulſion, but by advice, and deliberation, as a rational creature.
Secondly; That when they ſpeak of the liberty of mans will to God, they either mean it, and ſpeak it of man's will in nature constituted, as it was at firſt, by creation; or man's will in nature renewed, as it is ſince by Grace; or of man's will in nature perfected, as it ſhall be hereafter in Glory. But not of man's will in nature corrupted, and in reference to man's preſent lapſt and fallen condition; in which ſenſe, the preſent controverſy and queſtion in hand is to be underſtood.
Thirdly; That when they ſpeak of that good which a perſon in ſuch a condition hath power unto, they mean it of ſome civil or moral good, which is ſo materially and objectively, and as to the ſubſtance of the action; and not of ſuch a good as hath all the circumſtances of goodneſs in it.
And Fourthly; That the Fathers, to meet with peoples idleneſs in neglecting of doing that which they might do, and was in their power; as coming to Church, attending upon the Ordinances, avoiding of ſome kind of ſins of ſuch a nature, &c. they did ſometimes in their Sermons let fall ſuch expreſſions as make for ſuch a freedom of will as men have ſtill in them; as alſo in the heat of their Diſputations with the Marcionites and Manichees which endeavoured to introduce a fatal neceſſity of all things: And likewiſe before the times of Pelagius, and that the hereſy and controverſy of free-will was ſtarted in the world, they ſpake ſomewhat more ſecurely of it, which yet otherwiſe they would not have done, as intending no ſuch error. And thus we have briefly ſhewn you what is granted, and what is denied in this queſtion.
Now, that the truth may yet further more clearly and fully appear unto us; we ſhall lay down certain concluſions or propoſitions which are here conſiderable of us. The firſt Propoſition is this: That in man fallen, and in his natural condition, the power of free-will, in reference to a ſupernatural good, is not only bound up, but wholly deſtroy'd, and extinguiſht, and taken away. Contrary hereunto is the opinion of our adverſaries the Papiſts, who do attribute to the will of man in his ſapſt and fallen eſtate, an active power unto all ſpiritual good things; and ſay that the power thereof is only reſtrained, but not removed. Hence they teach that ſuch a perſon, even by the power of his own free-will, may be able to avoid any ſin, to overcome any temptation, to receive or reject the inſpirations of the Holy Ghoſt; to diſpoſe himſelf to the receiving of Grace; naturally to cooperate with Grace, and to make converſion efficacious to himſelf. Now we on the other ſide do declare; that man, in his condition by the fall, hath wholly and abſolutely loſt all power to what is ſpiritually good, and hath now no more ability remaining thereto. This is agreeable to the Doctrine of the ancients: Magnas arbitrii liberi vires homo cum condere tur accepit, ſed peccando amiſit, ſays St. Auſtin. Man did at firſt receive great power of free-will when he was created, but he loſt it when he ſinned. And eſpecially it is agreeable to the Scripture, in the whole courſe of it, which does declare man, as he is now born in his natural condition, not only to be half dead, but to be wholly dead, and altogether indiſpoſed to ſpiritual good. Eph. 2.1. You which were dead in treſpaſſes and ſins, hath he quickned. And Rom. 5.6. When we were yet without ſtrength, in due time Christ died for the ungodly. The very power and ability is denied him. Jer. 13.23. Matth. 12.34. Rom. 8.7.
The Second Propoſition is this; That in man fallen, there is not only a meer privation of life, that is, of ſanctifying and ſaving Grace; but alſo a contrary principle of death; that is, of ſin dwelling in him, whereby the ſinner is both habitually turn'd from God, as alſo habitually turn'd to the creature, and carried contrary to the Law of God. The carnal mind is enmity againſt God, for it is not ſubject to the Law of God, neither indeed can be.
The Third Propoſition; All the works which are wrought by any man before the Grace of Chriſt, and the Spirit of God changing his heart, they have in them the nature of ſin. As for example, the vertues of many of the Heathen, Ariſtides, Socrates, Scipio, and the reſt; although they might be called civil vertues, and ſo far forth as they were thereby uſeful and ſerviceable to humane ſociety, they might deſerve to be commended: yet foraſmuch as they were defective of ſuch conditions, as in the Law of God are required to the making of good actions; for the ſubject, a ſanctified heart; for the end, the glory of God; and for the principle, Faith working by love: however in regard of the matter, they may be accounted good; yet for the manner, they muſt be eſteem'd vicious; as deprivations of good works, rather than as performances of them.
The Fourth is this; That foraſmuch as man, in the ſtate of nature, is ſo miſerably depraved, and prone to all manner of evil, and indiſpoſed to any thing which is truly and ſpiritually good; we conclude, that as to the firſt work of converſion, and actions of the like nature with it, man is meerly paſſive, and receptive; not active, or operative; that is, that he hath no free-will or power working with God, but is a meer ſubject, receiving the mighty work of God upon his ſoul. According to that of St. Bernard, which is very full and expreſs to this purpoſe. Deus eſt Author ſalutis, liberum arbitrium tantum capax; nec dare eam niſi Deus, nec capere eam valet, niſi liberum arbitrium. God is the Author of Salvation, free-will is only the receiver; neither can any give it but God, neither can any take it but free-will.
Which yet notwithſtanding is not ſo to be underſtood by us, as if in the workings of Grace, the mind and will of man did not at all move themſelves, but were only moved as inanimate inſtruments; as the hand moving the hatchet, or the like; this we do not ſay. But thus; That God, in the work of converſion, does by his regenerating Spirit, ſo reform the will of man, as that the natural power thereof, which before did carry and apply it ſelf to evil, it does now carry and apply it ſelf to good. Wherein the act of willing, is indeed from the will it ſelf, as the proper ſubject of that action; but the ſupernatural goodneſs of this act, is wholly from God, who does uſe to work ſuitably and agreeably to the nature of the creature. The will of man in his regeneration, is not as a meer ſtock or ſtone, or forced to Faith and converſion againſt the created properties of it; but naturae voluntatis congruentes, ſuitable to the nature of the will: For beſides that paſſive power which is in the will of man to God, (which is not in a ſtock or ſtone) God does moreover in converſion, not violently force the will, but ſweetly drive it, with the reſerving of thoſe properties to it, which were beſtowed upon it in its creation.
The laſt Propoſition is this; That for the converſion of man in the ſtate of nature, and the performing of any good work by him, it is not ſufficient to have his will only excited, and aſſiſted by extrinſecal and additional Grace, but it is alſo neceſſary to be healed, and quickned by intrinſecal and renewing Grace, and to have new qualities, and principles, and diſpoſitions put into it. That life which was not before, is to be newly created; not that life which was before, to be newly excited. This Grace of God in converſion, it is not only a moral ſuaſion, or indifferent influx, which it is in the power of men to aſſent, or not aſſent unto; but a ſtrong and effectual motion; as whereby he raiſed Jeſus Chriſt from the dead, Eph. 1.19.20. The Grace of God (I ſay) in converſion, is not a meer moral ſuaſion, or indifferent influx, which it is in the power of man to aſſent, or not to aſſent unto. As a Gueſt which ſtands without doors, which a man may either take in, or keep out, as himſelf pleaſes: but it is a ſtrong and efficatious motion, whereby God, according to his mighty power, raiſed Jeſus Chriſt from the dead, doth quicken a man which is dead in ſin, makes him a new creature, and works in him not only a power of willing, but even to will it ſelf. According to that of the Apoſtle: Phil. 2.13. It is God that worketh in you both to will and to do of his good pleaſure. Mark, he does not only excite, but work, which hath ſome efficacy with it. And theſe now are the Propoſitions, which do ſerve to clear this Ponint unto us.
From all which thus laid together, both the conſent and diſſent of adverſaries, together with the explication of the terms, the whole matter in hand comes to this reſult and concluſion, viz. That man being fallen in Adam, (not as recovered, and reſtored by Grace, but as ſtill abiding in this his lapſt condition,) hath not free-will, (not underſtanding it of the nature of the will, but of the power of it.) And of the power of it, not in a paſſive ſenſe, but in an active. Not with Grace, but without Grace: And Grace not only exciting, and moving, and aſſiſting, but alſo changing, and healing, and quickening to a good work,) not which is good only Philoſophically, but good Theologically.) And for the doing of this work, (not only as to the ſubſtance of the action, but alſo as to the manner of the performance, the end, and principle, and all requiſite circumſtances. And theſe circumſtances conſider'd, not only according to the rules of morality, and which are to be ſound even in Heathen Authors; but according to the principles of Religion, and which are derived from the holy Scriptures.)
I ſay, A man that is at preſent out of Chriſt, and ſo ſtill continuing in this his ſtate of nature, hath not any freedom of will, thus explained, remaining in him to any thing which is good. And ſo this ſpeech of our Bleſſed Saviour truly fulfilled, Without me ye can do nothing.
This we ſhall now labour to evince, by theſe following Arguments.
Firſt; From the general and univerſal corruption of our whole nature: where the principles are corrupted, the actions which ſlow from thoſe principles, muſt of neceſſity be corrupted likewiſe: As the ſpiring and fountain is, ſo are the ſtreams that iſſue from it. Who can bring a clean thing out of an unclean? ſays Job: not one; in Job 14.4. Do men gather grapes of thorns? or figs of thiſtles? ſays our Saviour. A corrupt tree muſt needs bring forth evil fruit, Matth. 7.16, 17. Now all the principles of action in us, are by our fall miſerably depraved: what therefore can be expected concerning the actions which do proceed from them? Theſe principles are the ſeveral faculties and powers of the ſoul of man, which are diſtinctly to be examin'd by us to this purpoſe.
Firſt; The mind and underſtanding of man is ſadly darken'd. If the underſtanding be bad, the will cannot be good, as much depending upon the underſtanding, and following the ultimate and punctual dictates of it. The ſight of the body is the eye, ſays our Bleſſed Saviour: If therefore thine eye be ſingle, thy whole body ſhall be full of light: but if thine eye be evil, thy whole body ſhall be full of darkneſs. And if the light which is in thee be darkneſs, how great is that darkneſs? Matth. 6.22, 23. Where, from the ſight of the body, is argued to the ſight of the ſoul: Becauſe what the eye is to the body, the ſame is the underſtanding to the ſoul. Now the underſtanding of all men, by nature, is very much corrupted, and left in the dark. This St. Paul ſpeaks to the Epheſians: Ye were ſometimes darkneſs, but now ye are light in the Lord, Eph. 5.8. Sometime? when was that? namely, in the time of your natural condition, and before converſion: not only dark, but darkneſs it ſelf. And ſo concerning the Gentiles, he ſays, that they were darkned in their understandings, through the ignorance that is in them; that is, which is inherent in their natures, Eph. 4.18. The mind of man, through corruption, does lye under a double ignorance: Friſt, of the true and chiefeſt end: and Secondly, of a fit application of the means to this end. It is ignorant of the true and chiefeſt end; namely, of God himſelf, to whom all humane actions are chiefly and ultimately to be directed. And it is ignorant alſo of the means which tend to this end; or if it have at any time ſome general apprehenſions of them, whereby it knows them, as we ſay in Theſi; yet in hypotheſi pro hic & nunc, upon this particular occaſion, and in theſe preſent and particular circumſtances, ſo it knows not the manner of applying thoſe means to the end, as it ought to know. And this depravedneſs and corruption of the underſtanding, does the Scripture every-where declare: as Rom. 1.21, 22. They became vain in their imaginations, and their fooliſh heart was darkned. Profeſſing themſelves to be wiſe, they became fools. 1 Cor. 2.14, The natural man receiveth not the things of the Spirit of God, for they are fooliſhneſs unto him; neither can he know them, becauſe they are ſpiritually diſcerned. 2 Cor. 3.5, We are not ſufficient of our ſelves, to think any thing as of our ſelves; foreign, to find it out by our reaſon; namely, in ſpiritual things; but our ſufficiency is of God. Gen. 6.5. Every imagination of the thoughts of man's heart is only evil, and that continually. Rom. 8.5, 6, They which are after the fleſh, do mind the things of the fleſh; but they that are after the Spirit, the things of the Spirit: For to be carnally minded, is death; but to be ſpiritually minded, is life and peace. Where the very underſtanding of the fleſh, is ſaid to be enmity againſt God, and death it ſelf. This for the corruption of the understanding.
But Secondly; The will, it is no leſs corrupted, or depraved neither; but has alſo a proper and peculiar depravation belonging unto it: ſo that though the underſtanding ſhould judge of things a-right, yet without a peculiar work upon it, (as it now ſtands by nature, and without a ſpecial work of Grace upon it) it would not yet follow the dictate of the underſtanding truly enlighten'd, but by a ſtrange perverſneſs, would reluctate, and hold off from it. The will, which is the governeſs of all our actions, and the commander of the whole perſon, is as much depraved as to the deſire of good, as the underſtanding is to the knowing of it; and refuſes to do that good which the underſtanding is ſometimes convinced of, and ſhews that it is to be done by it; being deſperately carried, and enclined to all manner of evil. From the corruption whereof, together with the corruption of the underſtanding with it, this buſineſs of free-will, it muſt of neceſſity fall to the ground. As becauſe it is neceſſary for a man to go on both his legs, therefore he muſt needs limp, if he fail but only in one of them: but if both his legs fail him, he is then downright lame indeed, and a perfect cripple. Even ſo is it here; the blindneſs of the underſtanding were enough to take a man off from the doing of what is good, conſider'd alone: but the perverſneſs of the will joyned with it, does perfectly diſenable him indeed.
Now this is here further obſervable, and conſiderable of us. Jer. 17.9. The heart is deceitful above all things, and deſperately wicked, who can know it? Eph. 2.3. We all had our converſation in times past, in the luſts of our fleſh, fulfilling the deſires of the fleſh, and of the mind: we all, that is, in the ſtate of corrupt nature: and doing the wills of the fleſh, and of the mind. whereto may be referr'd that; Gal. 5.16. Walk in the Spirit, and do not fulfil the lusts of the fleſh. And ſo Rom. 2.24. He gave them up to uncleanneſs, through the luſts of their own hearts. Ye ſee then the force of the argument: An evil tree cannot bring forth good fruit; as I have ſhewed before. Now an evil tree, is an evil man, or an evil will; as Auſtin interprets it. Now the will, by original ſin, is turn'd from God to the creature, and ſo altogether indiſpoſed and diſenabled to any ſpiritual good.
Thirdly; The higher and ſuperior part of the ſoul, namely, the underſtanding, and will, which are the principles of humane actions, being wholly corrupted and depraved; this poyſon, it does farther ſpread it ſelf to the inferior faculties. Hence is that great ſtriſe betwixt the ſenſe, the appetite, and reaſon; which the Apoſtle Paul himſelf complains of: Rom. 7.23. I ſee another law in my members, rebelling against the law of my mind, and leading me captive to the law of ſin, which is in my members. See here, rebelling, or fighting againſt: a word of wars. And again, leading me captive: a word of triumph. Hence all the affections in man, ſince his fall, do not follow the commands of reaſon, but rather prevent reaſon it ſelf, bind it, and tye it up, and lead it captive, whitherſoever they are carried. Now let us lay all theſe things together. The underſtanding hath loſt its light, and is overſhadowed with darkneſs. The will hath loſt its rectitude, and is fill'd with perverſneſs. The inferior appetite hath loſt its ſubjection, and delights in rebellion. And ſo the whole man, in this latitude, is ſpiritually dead. How then can he poſſibly thus diſpoſe himſelf to any thing which is good? or by the power of his own free-will, produce any ſpiritual good action? Surely, as every natural motion, it does preſuppoſe a natural form, as productive of it; ſo every ſpiritual motion, or operation, it does preſuppoſe a ſpiritual form likewiſe, as productive of it too; which, in a perſon ſpiritually dead, cannot be found. And that's the firſt argument to the proof of the Point in hand, taken from the general corruption of our evil nature; in ordinary actions, will, and inferior faculties.
The Second is taken from the nature of a good work it ſelf: Every ſpiritual good work, it proceeds from Faith in Chriſt, the Mediator. For whatever is not of Faith, is ſin, Rom, 14.23. And without Faith it is impoſſible to pleaſe God. But now, that which is perform'd by the ſtrength and power of man's free-will, it is not a work proceeding from Faith, and ſo therefore cannot be good.
Beſides; It is not joyn'd with Charity neither: ſo an action truly and ſpiritually good is, proceeding not only from ture Faith in God and Chriſt, but true love and charity alſo; whoſe property it is to order all good actions to their laſt end, which is God himſelf rightly known by his word: without which ordination, no good action ſpiritually good can be produced: For unleſs it be undertaken out of love to God himſelf, as the laſt end; and either actually, or at leaſt vertually referr'd to his honour and glory, as its ultimate ſcope, it comes to have in it the nature of ſin, and thereby to be defiled.
The Third Argument may be drawn from the condition of the works of a natural and unregenerate man; which are all of them, in holy Scripture, declared to be evil. Rom. 3.10, &c. There is none righteous, no not one. There is none that understandeth, there is none that ſeeketh after God. They are all gone out of the way, they are altogether become unprofitable, there is none that doth good, no, not one: ſo then thus the argument proceeds. Thoſe that do nothing but evil, they have not free-will unto good. Now this is the caſe of ſuch as ſtill remain in their lapſt and fallen condition, and therefore it is ſo alſo with them: when we ſay, that they do nothing but evil, this is not always to be underſtood, as to the matter, or ſubſtance of the action; but as to the circumſtances, and manner of doing it, as was before explained. Foraſmuch as the principle of every good action is a pure heart; the laſt end of it, the glory of God, and Faith working by love, is neceſſary to be joyned with it, (as was ſhewn in the former argument;) the works of unregenerate perſons are from hence evinc'd to be ſins. Being ſuch, as though for the ſubſtance of the work, they may be good; yet for the power & carriage of them, are not rightly perform'd. That which is good, is not good, except it be well done.
The Fourth Argument is from the nature of the gifts of God themſelves: no gift of God. which is free, can proceed from free-will; becauſe Nature and Grace, in this point, are always oppoſed. Now every good work is the free gift of God; according to that of St. James; in Jam. 1.17. And that alſo of St. Paul: What hast thou that thou haſt not received? 1 Cor. 4.7.
Fifthly; From the nature of the new creature, and the work of regeneration it ſelf; which hath ſuch Titles and Appellations put upon it, as do carry ſuch a truth as this with it. Thus, it is call'd; a new creation, a new birth, a reſurrection from the dead, and the like. Not, that regeneration does in all theſe things anſwer the reſemblance, but only in this: That as no man that is begotten, could be the cauſe of his own generation; nor nothing that is created, could confer a being upon it ſelf; nor no man that is dead, is able to raiſe himſelf: So no man in his meer Natruls, hath any propenſity or inclination to good, as whereby he may diſpoſe, and prepare himſelf for regeneration, or for ſuch works as are agreeable thereunto. No. We are his workmanſhip created in Chriſt Jeſus, which God hath before ordained that we ſhould walk in them; as the Apoſtle Paul expreſly tells us to this purpoſe, in Eph. 2.10, &c. That's the Fifth.
Sixthly; In that the contrary opinion is clogg'd with divers and ſundry abſurdities: as that from hence it will follow, that our will ſhould bear a greater ſtroke in our converſion, that God himſelf: that our Salvation ſhould not be of God, but of our ſelves; and that we ſhould diſcriminate, and make our ſelves to differ. All which, and many more of that nature, are ſuch things as are not to be endured; and therefore that which follows from them, not to be aſſerted.
Laſtly; There is this alſo (for a cloſe of all) which is further conſiderable: That this opinion of ours hath in it the greateſt ſafety and freedom from ſpiritual dangers, whiles that which it takes from nature, it gives to God, which hath moſt of piety in it. Now that in Religion which is ſafeſt, is accordingly moſt to be embraced.
Foraſmuch then as all theſe things are ſo; that this Doctrine of the power of free-will, in the ſtate of nature, ſuppoſes a perfection of the underſtanding, in point of knowledg; ſuppoſes an integrity of the will, in point of appetite; ſuppoſes a regularity of the affections, and the inferior faculties of the ſoul, in point of ſubordination, which are ſuch things as are not to be ſuppoſed; but all declared and demonſtrated to be otherwiſe, from the general and univerſal corruption of man's nature in his laps'd condition.
Seeing this Doctrine is alſo further inconſiſtent to the nature of a good work it ſelf, incongruous to the condition of an unregenerate perſon, injurious to the Grace of God, oppoſite to the ſtate of the new creature, and the work of regeneration it ſelf.
Seeing it is an opinion full of much danger and deſtruction to ſouls, as the contrary is free from it. And beſides, how many abſurdities, and further inconguities, follow upon it; we do conclude in the ſenſe now expreſt.
That a man out of Chriſt, and ſtill remaining in his natural condition, hath not freedom of will in him to what is ſpiritually and ſupernaturally good.
There is but one thing now remains, which I muſt not let you go without: and that is, a brief improvement of all to our ſelves, by way of application.
Where the Sum of all comes to this; Firſt, it ſerves for to convince us of the miſerable condition of all ſuch perſons as are yet remainint in the ſtate of nature, and ſo without Chriſt. Their caſe is very ſad in this reſpect and conſideration, in that from hence they are wholly diſenabled to the doing of any thing which is good, as hath been hitherto declared out of this preſent Scripture. Look as in them, that is, in their fleſh there dwells nothing which is good; ſo from them, that is, from their fleſh, there comes nothing which is good, as done by them. This is juſt matter of abaſement and humiliation to them; eſpecially to ſome kind of perſons amongſt the reſt, as Phariſees, and Juſticiaries, and the like, which boaſt of their legal righteouſneſs, and of the good works which are done by them, as having ſome great matter in them. Indeed, when it comes to the point, and trial, it is juſt nothing at all. Hoc aliquid nihil eſt: Without me, that is, out of me, ſays Chriſt, ye can do nothing at all. And we may take it in a threefold gradation. Firſt, nothing really. Secondly, nothing acceptably. Thirdly, nothing comfortably, and to your final ſatisfaction.
Firſt, nothing really, and to purpoſe, and good carneſt; ye can do nothing ſo. The vertues and good works of carnal perſons, they are but ſhadows, and pictures, and skeletons, as it were, of vertues: they are not the true vertues themſelves: like a body without a ſoul, as being devoid of a principle of ſpiritual life. What a vanity and fondneſs is it for men to make a great ſtir and noiſe, as if ſome great and mighty matters were done by them; when-as up ſtarts nothing at all? Parturiunt montes; like clouds and wind without rain.
Secondly, ye can do nothing acceptably. That's done to purpoſe, which is done to the mind and liking of him that employs us, and ſets us on work. Now this is that which all natural perſons are failing in, that which is done by them: whatever they do in matters of Religion, though never ſo ſpecious and glorious in outward appearance, yet it is all but loathſome and irkſome to God. He quarrels with all their ſervices, and can take no contentment in them. As we may ſee a pregnant place to this purpoſe: Iſa. 1.11, 12, &c. Where God tells them, that their Incenſe is an abomination, and that their ſacrifices he cannot away with, and that their aſſemblies are a loathing to him, he cannot endure them. Thoſe things wherein ſuch perſons do ſometimes moſt pleaſe themſelves, they are ſuch wherein they leaſt pleaſe him.
Thirdly, ye can do nothing comfortably, or profitably, or with advantage to your ſelves; ye ſhall get nothing by that which is done by you, no reward for it at all, which is that which follows conſequently upon the former: And ſerves to make ſuch kind of perſons perfectly miſerable, as whereby they are hereupon excluded from eternal Salvation. As he that does any thing, and does it not ſo as he ſhould do, he loſes his aim and end which he propounds to himſelf: Becauſe, as good never a-whit, as never the better.
And further, there is this uſe likewiſe of it, which follows from the former; even to perſwade all men, which are out of Chriſt, as ſoon as may be, to get into him; which is the only way to attain to ſuch a freedom of will which we ſpeak of, as may carry them to ſpiritual good actions. If the Son ſhill mike ye free, (ſays he himſelf) ye are free indeed, Joh. 8.36. And till he ſhall pleaſe to make ye ſo, ye cannot be ſo: And he makes you ſo no otherwiſe than by union and conjunction with him, and incorporation into him; which accordingly ſhould be the endeavour of all ſuch perſons, in the uſe of ſuch means as he has ſanctified to this purpoſe.
Laſtly; Let this Doctrine ſerve as an antidote againſt all contrary errors, whereby the power of nature, and man's free-will is advanced; and the power of Grace, and God's Spirit, is weaken'd, and diſparaged in the world. It is true indeed. that God, in Scripture, does call upon men for the doing and performing of ſuch and ſuch actions; not, as implying, that they have power in themſelves of their own ability to do them: but by convincing them of their won weakneſs and inſufficiency to provoke them to fly to Chriſt for his aſſiſtance.
And likewiſe ſometimes moreover, as medium's and conveyances of his vertue and power into them: As when Chriſt call'd dead Lazarus out of the Grave, he did not ſuppoſe that Lazarus of himſelf could hear him; but by calling him, he made him to hear: together with the voice of Chriſt in ſpeaking to him, there went forth the power of Chriſt for the enlivening of him. Even ſo likewiſe is it here in this particular. Whiles in the Miniſtry of the word, Chriſt bids men that are ſpiritually dead, to do ſuch good duties, he does by his Spirit in his word, put a ſtrength and ability into them, whereby they may do them. As when Paul preached to Lydia, God opened the heart of Lydia, that ſhe attended to the things that were ſpoken by Paul: And whiles Paul, as the Miniſter of Chriſt, required ſuch things of her; Chriſt himſelf, by his Spirit in Paul's Miniſtry, enabled her to do thoſe things, which were ſo required.
So much for that: and ſo of this expreſſion. Without Chriſt, as it may be taken for an excluſion of intereſt, &c. Without me, that is, without union to me. It may be alſo taken as an excluſion of influence; without me, i. e. without aſſiſtance from me.