CHAP. I.

I Find Interpreters differing in their sense on the Text; some saying, David complains only of the wickedness of his times; others, (and they the most) That it is of the universal cor­ruption of mankind: and consequently, That the Fool in the Text, is the natural Man.

To prove that these are in the right; I offer for it these Arguments.

1. Because, Fool is the name given in common unto all sinners in Scripture, Prov. 10.21. ch. 18.2. Luke 12.19. Eph. 5.15. Et passim. But natural men are such; as will appear afterwards.

2. Who is Nabal properly, and correspondent unto the allusion (which is, ad arborem marcescen­tem, to a dry tree) but, one that is expers vitae spiritualis, void of spiritual Life?

3. What is here in the singular, is presently turn­ed into the plural number, The fool hath said, &c. They are corrupt; intimating all and every of them so to be. And the Prophet runs it to a man, There is none that doth good, and vers. 3. no not one.

4. The enquiry, v. 2, is concerning the children of men, the Children of Adam as it is in the Original; and that, To see if there were any that did under­stand, &c.

5. Put in any other wicked person, Atheist, or whom you will, and then see how it agrees. What, Did the Lord look down from Heaven, to see whe­ther the Atheist did understand or seek God? &c. or do any good? Doth this need such examen, such enquiry? or is it a wonder that they are abominable in their works, and do no good?

6. Doth not the Apostle [...], alledge this very Text, to prove the universal corruption of mankind, both of Jew and Gentile? Rom. 3.9, 10, 11, We have before proved Jew and Gentile, that they are all under sin, as it is written, there is none righteous, no not one; there is none that understandeth, &c.

Lastly, Who are Fools, but they which under­stand not? and who such Fools, as they which seek not God? which no meer Son of Adam doth, v. 2. [Page 3] Ergo. If any object, That then every natural Man is an Atheist; have patience till I come to it.

2. If any object, That it is meant of a wicked Man; I answer, Every natural Man is a wicked Man. I shall mind you only of two Scriptures; Mat. 25.26, Thou wicked and slothful servant. He is wicked that but hides his Talent in a Napkin. Rom. 5.6, In due time, Christ dyed for the ungodly. Did Christ dye only for some notorious sinners? Let them speak. Rashang and [...], answer one the other.Buxt. If they say 'tis meant of some notorious wicked Man; I have spoken to it Argument 5. Thus having found the subject, the natural Man, the Fool; we have in this first verse, 1. Something affirmed of him. 2. Something denyed. The affirmative is threefold. 1. Hath said in his heart there is no God. 2. They are corrupt. 3. They have done abominable works.

2. The Negative, There is none that doth good.

Before we proceed, you may please to take no­tice, That Psal. 53 is almost verbatim, the same with this 14. If you ask, what reason may be gi­ven of it?

Ans. 1. Because Man's Corruption is such, that he is ignorant of himself; even ignorant of his ig­norance. The practical ignorance of Man's misery, is in great part his greatest misery: Miser, quia non mi­serabilis, Miserable because insensible of his misery. Bern. Therefore it is inculcated.

2. The knowledg of it hardly enters. Dark­ness cannot comprehend it self. It must be by a borrowed light that man knows himself; it must be from somthing, ab extra, from without.

3. Though so difficult, yet requisite to a better state. The whole need not the Physician, but they which are sick, Matt. 9.12.

But to return to our Text, and come now to observation.

Observ. 1. That natural Men are Fools.

I say not, but Men may have great Reason, and Wit at will (as we say) and yet be very Ideots in Gods account; or in relation to any spiritual, saving Wisdom, of which the Holy Ghost speaks here. I say not, they are natural Fools.

Here I would speak to Two things briefly. 1. How doth this appear? 2. What is the extent of it?

It appears,

1. Because they are taken up with those things that are of smallest moment, and little concern­ment; with neglect of the best and main. Eccles. 10.2. A wise mans heart is at his right hand, but a fools heart is at his left. Things of the right hand, are those of the greatest value and consi­deration; and things of the left hand, are of lit­tle or none. Luke 12.20, Thou fool, this night, &c. Why Fool? Because he had his heart full only of trash, and cares about it. But this is every na­tural Mans case. Psal. 4.6, There be many that say, who will shew us any good? Indifferent good serves their turn: And these are the rabbim, the many, or multitude, opposed to us, David, and such as he was.

2. Because they have no desire to know things spiritual, and of everlasting concernment. Prov. 1.7, Fools despise wisdom and instruction: Not only, that any Man should teach them (which some spirits are above), but they are simply against in­struction, against the thing taught. Prov. 18.2, A fool hath no delight in understanding; but that his heart may discover it self. Many a Man indeed may desire to know, to talk, and discourse, and bear a part [Page 5] with others, that he may not seem a Fool: But it is to shew his pride and self-conceit: and so his heart discovers it self. This is every natural Mans temper. Joh. 3.20, But he that doth evil, hateth the light, &c. I shall shew you in the se­quel of the discourse, that natural Men are most properly evil-doers.

3. Because they play and trifle with their own destruction; with that which is their ruine: It is a sign they have no insight into things, nor can make any true judgment of them: That if sin be but coloured with pleasure and profit, they can make a light matter of it. What doth the Wise Man call such? Prov. 14.9, Fools make a mock of sin; though it be rebellion against God, and at­tended with his wrath, and curse, and everlasting displeasure, without repentance. Prov. 13.19, It is abomination to fools, to depart from evil. To part with the [...], the present sweet (as the Philosopher calls it) for fear of displeasing God; they loath it, because of those wretched inclina­tions which carry them head-long. But unto whom is it abomination? It is abomination to Fools. But thus it is with every natural Man, Rom. 8.5, For they which are after the flesh, do mind the things of the flesh: and vers. 9, Explains who are in the flesh, or after the flesh: But ye are not in the flesh, but in the spirit, if so be the spirit of God dwell in you. But can this be said of any natural Man? Isa. 53.6, Every man goes his own way. 1 Joh. 5.19, The whole world lies in wickedness. i. e. with pleasure and delight: and this is univer­sally true of every person, but those which are of God, as appears in the opposition. And we know that we are of God.

[Page 6]4. Because they trust to their own wit, their own wisdom, for Heaven and happiness: let them alone; they shall do well enough, no body can teach them. Now, Who is a Fool? says Solomon, Prov. 28.26, He that trusteth in his own heart, is a fool. Nay, Prov. 26.12, Seest thou a man wise in his own conceit? there is more hope of a fool than of him. He is a notorious Fool. But this every natural Man does. Phil. 3.3, We are those which rejoyce in Christ Jesus, and have no confidence in the flesh. By consequence, all others trust in some­thing else besides; which is but Flesh, whatever it be. They are of the same temper with the Pharisees: Luke 18.9, They trusted in themselves, that they were righteous.

5. Because when they have a price in their hands to get wisdom, they have no heart to it, Prov. 17.16. Though they be undone, they let slip, and pass all overtures for their good: as ap­pears in the Church of Laodicea, that thought her self rich, and increased, and to have need of nothing; when she was wretched, and miserable, and poor, and blind, and naked, Rev. 3.17. What Reason can be rendred, why Laodicea should ge­nerally be of this mind, that is not common to a natural Man?

6. Because they have neither wisdom, nor pru­dence; therefore Fools.

1. No Wisdom, i. e. no true wisdom, spiritual wisdom. For, The wisdom that is from above, is first pure, &c. full of mercy, and good fruits, with­out partiality, without hypocrisie, Jam. 3.17. Make these good of a natural Man, and you'l say som­thing. All the wisdom they have, is like the knowledg of second Notions, or Universals; which affects not.

[Page 7]2. No Prudence; They are very Fools, in rebus agendis, they have no discretion to make use of what they know, for their own good, to avoid that evil they are ready to be undone by. The very wisdom of the Flesh (as in the Original) is enmity against God, Rom. 8.7.

For the minor of all these demonstrations, should I but appeal to common experience, it is clear enough to them that have eyes, that it is thus, and so with every natural Man, ad unum: And that which is a common Case, must have a com­mon Reason, an Universal defect in them all.

The prosecution of this, in the following Dis­course, may excuse the present brevity.

Quest. 2. What is the latitude of this folly?

1. They are such Fools, as they know not them­selves; know not their own hearts; nor are able to make a judgment of their own ways and do­ings. Jer. 17.9, The heart is deceitful above all things; who can know it? Which is spoken in re­lation to themselves. Paul verily thought with him­self, he ought to do many things contrary to the name of Jesus, Act. 26.9. Laodicea, though professing the truth, yet knew not, She was poor, and blind.

2. Such Fools as they, know not the way of their happiness. Destruction and misery are in their ways; and the way of peace have they not known, Rom. 3.16, 17. The way of life is above to the wise, Prov. 15.24. And it is far above, out of their sight. Paul was fain to begin again to learn his ABC.

3. To have done; They know not any thing of a Spiritual Nature. 1 Cor. 2.14, 15, They are foolishness unto him; neither can he know them, be­cause they are spiritually discerned: but the spiritual [Page 8] man judgeth all things. When Peter makes a pro­fession of his Faith, Christ tells him, Matt. 16.17, Flesh and blood hath not revealed this unto thee; but my father, &c. i. e. not any thing of self, but God.

Therefore, How should this take down all con­ceit of our selves? of our own worth and excel­lency? How low should this lay us, That natu­rally we know nothing saving, nor can know? It would mightily dishearten and discourage some men, if they were posted up for very Fools. The very subtilest men are Fools in Gods account. He hath hid these things from the wise and prudent, Matt. 11.25. i. e. such as go swelling in their con­ceits, and parts; they can do any thing; and in­trude themselves by their own wisdom into any thing: They are hid to such; because he is plea­sed not to reveal them. What a reproach was it to that great person Claudius Caesar? [...], &c. What! an old Man, and a Fool? Yet this is the case of many, both old and young.

Object. All are in alike case, you say: This is something.

Answ. What will this alleviate, when thy folly speaks not only thy reproach, but thine utter ru­ine and undoing? Thou art such a Fool, thou wilt never of thy self find the way to Heaven.

Therefore, Secondly, How should this put eve­ry Man upon looking out for help? Men use to be sensible of other defects, so as to strive to make them up. Natural defects in Reason, Scholars are willing to make up with great pains: and [Page 9] others, any defect in their sight, or limbs, &c. And what! no care about that which will cost thee most dear, the loss of thy self, and happi­ness for ever?

Quest. What means should we use?

Answ. No means will do of themselves. The counsel therefore to the Church of Laodicea, is, To buy of Christ. I counsel thee to buy of me eye-salve that thou mayest see, Rev. 3.18. Blessed is the man whom thou teachest, Psal. 94.12. Thou must be beholden to Gods Grace, to do this cure for thee: And in as much as God doth it by means, use every means that he hath commanded thee. Prov. 2. from 2, to 7, For the Lord giveth wisdom; out of his mouth cometh knowledg and understanding. Therefore cry after knowledg; and lift up thy voice for understanding; seek her as sil­ver; and search for her as for hid treasures, v. 3.4. See the Connexion.

CHAP. II.

The words lying plain before me, and not need­ing explication so much, as the thing, I presently come to Observation.

Observ. 2. There is a secret Atheism in the heart of every natural Man; or, in every Man's heart by nature. Hath said in his heart; there is no God. Though this may seem very harsh, and hard to make good: yet I hope to make it evident.

For the clearing of it, I shall, 1. Give you cer­tain [Page 10] Distinctions. 2. Lay down several Conclu­sions.

1. The Distinctions. Atheism is either

• 1. Speculative, or practical.
• 2. Innate, or improved and heightned.
• 3. Secret, or profess'd and open.
• 4. Direct, or indirect.

To explain these,

1. Practical Atheism is, when men be, and live as if there were no God; or at least, as if he were not such a God as he hath revealed himself to be. Psal. 36.1, The transgression of the wicked saith within my heart, there is no fear of God before his eyes. Psal. 10.5, God is not in all his thoughts. God is not in any of his thoughts; as one Glosses. All his thought are, there is no God, as in the Margin. They think him not so true, so holy, so just, or so good as he hath revealed himself to be. [No God] i. e. No such God as cares for the affairs of the World; that attends and minds the actions of Men, to take an account, and call men to a reckoning. Psal. 50.21, Thou thought­est I was altogether such a one as thy self, i. e. That either minds not, or likes very well what thou doest; or at least, will connive. Speculative Atheism is, when men cry it up as a Principle.

2. Innate, Is such Atheism as every Man brings into the World with him; which makes him prone and apt to deny a God, and live as an Atheist; and doth, Ipso facto, make him live, as without God in the World. Heightned and improved Atheism, is, when these opinions, either in rela­tion to God, or his Providence, and especially his peculiar providence in reference to Salvation or Damnation, are increased and strengthened: Which [Page 11] usually arises from the steam of a corrupt filthy heart, inured to sin and some wicked custom; left to it self, and taking occasion from such Argu­ments, as some like himself have started, or are ministred to him in the way of providence: which he takes to palliate his rotten Case and Consci­ence. Therefore say they unto God, depart from us, Job 21.14. Affluence without Indigence choaks the Notion of God. Dr. Jakson. p. 22.

3. Secret Atheism is, when men neither trou­ble themselves nor others, ordinarily, with such thoughts, or discourses, inward, or outward; but yet there is, [...], somthing within, which moves them, and orders them, as if there were no God, or no Providence: Something there is, which some­times whispers, or abets such Epicurean Princi­ples as those, 1 Cor. 15.32, Let's eat and drink; for to morrow we shall dye: Securi quasi futuri ju­dicii. De diis non habeo quid dicam. Diagor.

Manifest and open, is, when men are come to that height, that giant-like, they are neither afraid, nor ashamed, to profess and speak, what before lay secret; and accordingly live, and do, as those who so think, and so speak.

4. Direct (to have done) is, when we either secretly, or openly deny, or question the existence of a God, or his being. Indirect, When we de­ny or question his Providence. How doth God see? or is there knowledg in the most high? Psal. 73.11. Which in effect is to deny a God.

2. The Conclusions.

1. I say not, that every one is a speculative A­theist; but rather count they are few in compari­son: For that which may be known of God, is ma­nifest in them, Rom. 1.19, 20. For he hath revealed [Page 12] unto them: for the invisible things of him, from the creation of the world, are clearly seen. God is so clearly Printed in the Volumes of Creation and Providence, that it is hard to be a deliberate Atheist, notwithstanding the passionate and natu­ral inclinations hereunto: And because it seems such a hard matter, to raze out common notions, from which, the Heathen have acknowledged a Deity, and an, aliquid superius, which kept their Consciences in awe, Rom. 2.15, Their conscience in the mean time accusing, or else excusing, &c. Conscience is always in relation to a Superior: And it is a difficult thing for them that would, to turn it quite out of office, it being Gods Vice­gerent. It is hard to be an absolute Atheist; I mean, to put off all sense of a Deity: The Devils themselves believe and tremble, Jam. 2.19. A Thun­der-clap, or a Sea-storm, may soon set the Con­science a working.

Conclus. 2. Yet, That there are some such Spe­culative Atheists, seems not to be denyed. 2 Pet. 3.3, 4, In the last days shall come scoffers, walking after their own lusts; saying, where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning: As if there were no God that minded any thing; or else had forgotten his word. Mark, They are such as walk after their own lusts; Quibus volu­ptas pro vita, & libido pro ratione: Such as by E­picurism and sensuality, have brought themselves to this sad pass, drowning Conscience in Whore­dom and Drunkenness: When men are so wicked, that they are fain to perswade themselves, that there is no God, or no Judg, at least, that will call them to account; that they may the better [Page 13] bear up under their intollerable wickedness.

Conclus. 3. Practical Atheism is very common, and prevalent in every Mans heart naturally. This will appear, if we consider, 1. The common Notion and nature of Atheism and Atheists: They are such, Qui nullum sensum divinitatis habent; qui nulla religione tanguntur, who have no sense of a Deity; which are touched with no Religion, Calvin in Ephes. 2.12. Though it is true, every Man na­turally hath so much lumen naturae, light of Nature, as to keep them from denying a God ordinarily: yet for want of a lumen gratiae, light of Grace, they continue in practical Atheism for all that. For though the light of Nature, will serve to keep in some common notions of a Deity, and have some awe upon Mens Consciences; yet it will not serve to found Religion upon, or bear any such stress, as the sway and government of a Man's Life: It is not, Principium practicum. The Apostle tells the Ephesians, That before the Preaching of the Gospel, They were, [...]. Because they had no true notion of the True God; and lived without him in the World; though no question, they had the notion of a Deity.

2. Take them in their several divisions; the con­siderate Atheist, the plodding Atheist, the subtle politick Atheist: They all say in their heart, De­part from us, we desire not the knowledg of thy ways, Job 21.14. They see no need of living upon God, or living to Him, so long as they have the crea­ture to live upon: Nor do trouble themselves a­bout Religion, so long as they have any thing else to do. Where is the Man (I put it even to a Man) that desires in serious earnest, and in the secret of his Soul, that God would come and [Page 14] dwell with him, and rule in him?

Conclus. 4. This Atheism is not so much in re­lation to the Existence or Being of God; as to his Providence and Government; and especially, to his Spiritual Providence in his Church. They believe not, that he takes such notice and obser­vation; that he is so angry and wrathful on the one side, or so gracious and merciful on the o­ther side as he describes himself to be: But all these are as it were fables to them; they own him not such a God, as he represents himself to be: And so they are Atheists in relation to the true God, the God of Israel. To believe such a Numen (as the Heathen did), that they might make bold with when they would, and pacifie as they plea­sed: This is Atheism under the Gospel. Such thoughts as most men have of God, are like the thoughts the People had of the God of Israel, in Joshua's days: Who, though they cryed out, God forbid that they should forsake the Lord to serve other Gods; yet they had their strange gods, even then amongst them, Josh. 24.16, 23. They are like the Samaritans, that feared the Lord, and served other Gods, 2 King. 17.33, 34. Though Men retain a notion of a God, yet they have such a conceit of him, that what pleaseth them, pleaseth him; and a little matter will serve turn; they may do even almost what they list; and so they do: And the ground of it is this, Atheism lies at the heart, and is the secret prin­ciple of their life. And thus Mr. Perkins charges the Romanists with Atheism, as their first great sin.

Conclus. 5. Atheism dwells in every natural man as well as any other sin; for sin is a body of death: [Page 15] It is so described in Scripture; it goes not single, (as people think, they have this and that fault, and 'tmay be, they are all but peccadillo's to them neither), but all sin goes together in the root. Sin is a body, Our old man was crucified with him, that the body of sin might be destroyed, Rom. 6.6. O wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24. And if so, then especially are there the most considerable, principal, vital parts which maintain the old man in life and vigour: one of which is that present evil we are speaking of. Atheism is the Master-vein (says one) in our Original lust.

Conclus. 6. As Atheism is in every natural man, so it is prevailing in him. I do not mean it is his Master-sin, or peccatum in deliciis; but it is a reigning sin in him; though it may be he ob­serves it not, it is so much in power, that it keeps him in an estrangement to God; continues him an enemy, and is the root and cause of many wick­ednesses. It is a prevailing sin, because he hath no sin crucified or mortified, the body of death is lively in him still; and so this, being one of the most vital parts. The best men that be, have too many thoughts this way, says Cap. yet, it is not a prevailing, but a mortified sin in them: What is it in a natural man then?

Conclus. 7. Setled Atheism, improved Atheism, though it be the distemper but of some; yet when it is so, it is secundam naturam, according to cor­rupt nature. So that when they are most depra­ved this way, 'tis but [...], as Christ says of the Devil, Joh. 8.44, He speaks of his own. It is but the intention and irruption of an old piece of self. When I say, it is but the distemper of some: [Page 16] I mean, 1. Either of some subtile, over-curious Philosophers or Polititians, who through their pride cannot allow God his Soveraignty, if he cross their Maxims: Or else, 2. Of some beastly Epi­cure; who indulging his sensuality, to keep all quiet, would fain perswade himself there is no God; or at least that he will not judg so severely as he hath threatned. Indulgence to corrupt affecti­ons, is the root of Atheism. Dr. Jackson, pag. 18, Who so forward to deny the Resurrection among the Corinthians, as those Epicures? 1 Cor. 15.32, 33, Who say, Let us eat and drink, &c. Who are those scoffers that deride the coming of Christ in the last judgment? Those who walk after their own lusts, 2 Pet. 3.3, 4. They were so blinded by their lusts, that they could see no reason in Gods patience and goodness to the world; and there­fore concluded it casual. As ever you would a­void mad Atheism, take heed of walking after your own lusts, whoredom, drunkenness, and such like; for though you may think you will keep with­in some compass, and never be so mad as to de­ny a Deity, or question the God of Israel, (Is thy servant a dog? as he said), yet, consider this is the high way to it; and thy heart very prone to en­tertain it: for it is secundum naturam, when any man is thus depraved. Indulgence to violent passi­ons settles men in the very dregs of this impiety, Dr. Jackson, pag. 29. As all passions obscure the understanding for the present; so the setling of them into habits, brings a perpetual blindness up­on the soul, always breeding either obdurate A­theism, pernicious Heresie, or Idolatry, id. pag. 30.

Conclus. 8. And last, Men would perswade them­selves, [Page 17] there is no God if they could; and there­fore, they are Atheists naturally: It is in the in­clination of their hearts, and they are counted ac­cording to this. O how gladly would every na­tural Man (especially under arrests of Conscience) hug himself in this conceit, if it could be proved there was no God? Read but Psal. 94.5, 7, They break in pieces thy people, and afflict thine heritage, &c. Yet they say, the Lord shall not see; and the holy one of Jacob will not regard it.

Therefore, 1. How should this make every Man look about him? We say not, all men in particu­lar, are setled professed Atheists; but that they are practical Atheists, and that in prevalency; and that they have the seed of the most desperate Atheism in the World, which will certainly undo them, unless cured. For a Man that is touched with no sense of God, or Religion, must needs be out of all saving-state and saving-way. What though a Man be not presently taken off with a Paroxism; Is therefore the Plague not dangerous, not destructive? What if some abound in Athe­istical words: and thy heart be of the same mat­ter? What if some be Atheists through subtilty, and thou by incogitancy? The Atheism of thy heart (if not cured) will corrupt more and more, until it undo thee.

2. In as much as it is a secret Atheism; this makes the case more dangerous. People are scar'd when they see Plague-sores break out: But what if it be hid to thy self? Is not the case yet worse, as it is farther from cure? The ignorance of Man's misery, keeps him in security: and absolute secu­rity, brings certain destruction, and sudden too, [Page 18] When they shall say peace and safety; then sudden destruction cometh upon them, 1 Thes. 5.3.

3. As it takes from the wonder of the wicked­ness and profaness of our times; so it lays the wickedness of men upon themselves with aggrava­tion. Are Men Atheists in heart, secret Atheists? It is as easie for natural Atheism to be improved, as it is for a Tree to grow that hath soil enough. It is easie for a Man that carries this about him, to be betrayed to swim with the current and tide of profaness. It is not barely evil times, and e­vil examples that make men evil; but the con­currence of an evil heart. The evil Servant that eat and drunk with the Drunken, Said in his heart, my Lord delayeth his coming, Matt. 24.48, 49. Lay not all at the Devils door, nor other mens door; thy heart betrays thee; thine own heart is too hard for thee. There is many a fair flower spoiled by contagion: but it was in it self, of a corrupt nature; it had a catching quality.

4. This takes down the conceit of men, that live civilly and religiously as to outward perform­ances, either ceremonial, or moral: there is a se­cret Atheism which themselves may be ignorant of, that spoils all. There are but few perfect Atheists (says Dr. Preston) who think there is no God, and know they do so: But there is another kind of Atheism; when a man doubts of the Dei­ty, and observes it not: this is common. Alas! it is not Painting and Plaistering that makes a strong House, but a fair: Thy performances are but Pulchrum edificium super cloacam, a fair build­ing over a jakes. The secret Atheism of thy heart, is the very reason why thou contentest thy self [Page 19] with such an out-side. This will infect all thy prayers, duties and performances, that they shall be meer bodily exercises; which profit little: (Thou canst not draw nigh to God, but by the destruction of thine Atheism; the prevalency I mean, and the dominion of it.) And some sinful distemper or other will always hold thee under, Security, Presumption, Covetousness, Uncleanness, or some filthy lust or other, until thou have some cure for this, notwithstanding all thy perform­ances.

5. This may serve to settle, and comfort Gods People; some of which complain greatly of their Atheism, this secret Atheism: they are amaz'd to see and feel in themselves such workings of this Devil of Atheism; and hereupon quite turn them­selves out of interest; as if they were no body, and had all to begin yet: Because they think Religion in truth, and the knowledg of God in truth, should have healed this long ago. I say therefore, it is natural. It is in every Man by nature: And Grace doth not perfectly, i. e. as to degrees, cure nature; much less presently. Grace leavens the whole lump; but not wholly, much less at first. The Canaanites, the old inhabitants of the Land, are left to humble thee and keep thee un­der. As bad sins as this, even blasphemous stir­rings, not from the Devil only, but your own heart, may arise in you: For I think it too much a mistake, to lay all at the Devils door in this kind. The more sensible thou art of it, the more thou art cured, or in a way of cure. It is sel­dom a malady is corrected, until we find the hu­mours stir: or a corruption mortified, until we [Page 20] first have found it lively. By Grace thou art en­abled to groan under it, and oppose it. The more evil it is to thee, and the more intollerable, so much the better.

Lastly, A few words towards the cure of this sad distemper, and I have done: which I shall di­rect promiscuously, both to natural men and Chri­stians.

1. Read Scripture diligently, with Prayer and meditation. This direction may seem strange: but I speak after wiser men than my self. I say, read Scripture diligently, and not pro forma, or slightly. The main cure for Atheism, is the word of God. If you would convince a Heathen, turn him to the Word: and so deal with your hea­thenish hearts; because all exotick, external Ar­guments in the World, are nothing unto it. In temptation to Atheism, keep close to the Word, and it will off, says Cap.

Object. But an Atheist believes not the Word: and therefore this seems most improper.

Answ. But the Word manifests it self, and ar­gues for it self, more than all the wits in the World joined together. If a Man believe not Scripture to be the Word of God; yet it is ea­sily perswadable, that it is more probable to be so, than any other thing in the World whatever. I say again therefore, Read it much, and diligent­ly, with prayer and meditation: and you will find no means under Heaven like it. Though one rose from the dead, it would not be so much. They have Moses and the Prophets, &c. Luk. 16. [Page 21] 29, 31, If they hear not them; neither will they be perswaded, though one rose from the dead. Be­cause thou mayst have more infallible certainty from those marks and prints of Divinity that are there, than thou couldest have from any thing which he should say, that came from the dead. There are such impressions of Divinity, which are no where else to be found. Thou hast magnified thy word, above all thy name, Psal. 138.2. 2. Be­cause herein God uses to manifest himself, He meets them that remember him in his ways, Isa. 64.5.

2. Attend how the Spirit of God seconds the Word in thy heart: If the secrets of thy heart be made manifest in and by it, 1 Cor. 14.24, 25, why shouldest thou not acknowledg God is in it of a truth? The Spirit uses to be conveyed by it? While Peter spake these words, the holy Ghost fell down upon them that heard, Act. 10.44. And the Spirit, the Unction, teaches all things; and makes all things clear, 1 Joh. 2.20, 27. It is the Spirits teaching in and by the Word, which con­futes thy Atheism. Besides, it brings thee, in ex­perimentalem gustum, into an experimental tast; and gives thee more senses than one, to perceive and judg by.

3. Mind the making good of Prophecies, and performance of promises, both in the World, and in thine own heart. See if all that hath been written in the Old Testament, be not much made good, and making good every day: The predi­ction of the Messiah; the rejection of the Jews; the manner, time, and place of Christs birth; the gradual destruction of Antichrist, &c. In hast I [Page 22] leave thee, to consult thy self for the other.

4. Attend the Creation, and Mystery of Gods Providence. This is that, whereby God hath much secured us against Atheism. For that which may be known of God, is manifest in them, &c. How? For the invisible things of him, from the cre­ation of the world are clearly seen, even his eternal Power and Godhead, Rom. 1.19, 20. He that planteth the ear, shall not he hear? he that formed the eye, shall he not see? Psal. 94.8. Could such an admirable variety, and order of those various Creatures be, but by an Infinite Wisdom? So for Providence: How comest thou, a poor creature, amongst the myriads of Men on earth, not to be neglected, but have thy provisions every day! Mind the works of Providence, in and about thy self; they are many and wonderful, have much in them to affect thee, hadst thou eyes to see them. At other times also look abroad: For he left not himself without witness, giving them rain, and fruitful seasons, Act. 14.17.

5. Never dispute with the Devil; especially in time of temptation. When the Devil puts in his foot, and concerns himself in the case, turn your back upon him: That is the way. Resist the De­vil and he will flee, Jam. 4.7. There is no reason to think, but that he will be too hard for thee: yet if he interpose at such a time, as thou art in serious study and consideration, go on, and mind thy business. I say not, Consider not, read not, because the Devil is very busie: But keep as close to thy business as thou canst, and mind not him. We may not think, that though the Devil be a­bundantly above our match, that yet through the [Page 23] Wisdom and Strength of Christ, we shall not over­come him; only we undo our selves, by living within our selves. Lay what he says (if thou mind it at all) before the Lord, and beg him to rebuke him.

Lastly, I would say one word more to Gods People; and that is only this: Be perpetually humble. The humble he will teach, Psal. 25.9. The Original may be rendred either meek or hum­ble. And so I dismiss this first affirmative: The fool hath said in his heart, &c.

CHAP. III.

How? In a few practices only? 1. This answers not to the subject, The Fool, the sinner. For some particular evil pra­ctises, make not an absolutely evil person, Jam. 3.2.

2. It is not correspondent to the Context, and the following Predicates: They have made their work abominable (for so it is in the Original), meaning, that all, and every work of a natural Man is abominable; not only some particulars. It is called work here in the singular, Because, take them all together, they are but as one evil work, proceeding from an evil heart.

3. It agrees not with the Negative, There is none that doth good. If they be not corrupt by Nature, Why may they not do good, as well as evil? To be good, and yet do no good, is a strange thing; and that universally not a Man doth so, whence can this arise, but from an uni­versal [Page 24] defect, which is here called Corruption? And is expounded of the Corruption of Nature.

Observ. Men are corrupt; they are corrupt by Nature.

1. For explication.

1. It is not meant that their Nature is corrupt, qua nature, or as considered in it self: Neither body, nor soul, or the powers of either are thus corrupt (as the Manachees of old said; which made the Ancients speak more sparingly this way, lest they should seem to favour their fury): For Nature, as Nature, either of body or soul, is not only good, but very good; even the meanest and inferiour part of the soul, the affections, which the Stoicks blamed as corrupt; though some repre­sent their opinion more favourably. To will in it self, is not evil; but Male velle, male appetere, evilly to will and to desire, must needs be so.

2. It is not meant, that they are corrupt only by contagion and bad example, that they contract evil only by imitation, as Pelagius said: For so the Devil may be called our Father as well as Adam, and more properly: for he it was that set the first evil example. If we enquire how corruptions come into the World? Peter says, it is through Lust, 2 Pet. 1.4, The corruption that is in the world, through lust. Cain did not learn to be a sinner by evil example; at least, he never saw his Father kill a Man. Did ever Ishmael hear his Father scoffing at a Covenant-seed? Death reigned from Adam to Moses, even over them which had not sinned after the similitude of Adams transgression, by actual sin against a positive Law, as Adam did: As learned Camero interprets the words, as I re­member.

[Page 25]3. It is not meant, that they are bad, only by reason of bad practises, or by corrupt actions on­ly: though thus, many Men are abominable, and Ten thousand times more the children of wrath than they were before. The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies, Psal. 58.3. What? Speak lies before they can speak at all? Go astray, before they can so much as go? No, but because they have a Nature that is prone this way, as soon as they have any at all. As a Lions whelp begins not to be a Lion, when it runs abroad and catch­es the prey; but before ever it was brought forth, even in the very womb. Ʋbi aut quando fuerit tempus, cum eram innocens? Where or when was the time that I was innocent? Aug.

4. But they are corrupt, by corruption inhe­ring, not adhering only. Sin is not only [...], but it is [...], it is sin that dwells in us,Heb. 12.1. Rom. 7.17. not only easily, or strongly besets us, as Varinus makes [...] to signifie [...]. Their inward part is very wickedness, Ps. 5.9. i. e. Their inside is altogether as bad as their out-side, wickednesses. Without are corrupt actions; within are raging, reigning, corrupt af­fections. I had not known sin, but by the law: for I had not known lust, except the law had said, thou shalt not covet. i. e. I had not known Lust to be sin, and so sinful a sin, but by the Law. He had not known that to be covetous in inclination, or unclean in affection, was before God dam­nable, and destructive to his soul: He was not struck dead while now. But when the law came, [Page 26] sin revived, and I dyed, Rom. 7.7, 9.

5. Men are corrupt by Nature, i. e. ex nativi­tate corrupti. As soon as ever they are Men, they are sinful Men: as soon as they have the nature of Man; they have the nature of Sin in them, Psal. 51.5. Because those inclinations are in them at first, which appear in action afterwards; Eph. 2.3, And were by nature the children of wrath. [...] is opposed to [...], as Chemnitius ob­serves; Nature is opposed to Custom: Children of wrath, not by Practice and Custom only, but by Nature. It is Malum haereditarium, as a Child partakes of Leprosie from the Father, of Spleen, or Consumption, not Male agendo malus fit; sed malus factus, male agit. It is an evil Tree, that brings forth evil Fruit: It is not the Fruit which first makes it so.

2. For Confirmation; And here I shall content my self at present, to insist only upon the Scrip­ture-proof of it. You shall find this to be,

1. The Doctrine of Moses, Gen. 5.3, And A­dam lived an hundred and thirty years, and begat a son in his own likeness, after his image, and called his name Seth. He begat a Son, as like him in nature, so like him in sin. For he retain­ed the nature of Man, though fallen; and there­fore begat a Son in his own likeness: But yet his Son was in his own image also, i. e. like him in corruption. He was like Adam now, like his Fa­ther; not like God: For he had lost the Image of God, and contracted another. Compare it with Gen. 1.26, 27, Let us make man in our image, ac­cording to our likeness; but no more of Gods I­mage now (Adam being corrupt, sends this [Page 27] down as an hereditary disease to all his posterity, Rom. 5.12, As by one man sin entred into the world. i. e. in universum genus humanum, That is, on all mankind, as Austin glosses it). It is observed this is said of Seth, and not of Cain and Abel: Because the propagation of the World refer'd to him; Cain's posterity being destroyed by the Deluge.

2. Gen. 8.21, For the imagination of mans heart, is evil from his youth. God here resolves, for Christs sake (which seems to be implyed, in that it is said, He smelled a sweet savour from the of­ferings of Noah) to have so much patience with human frailty, as never more universally, for mans sake, to destroy the World: and gives this Reason; Because the imagination of mans heart, &c. q. d. Should he bring as many floods, as mans sin deserved, there would be no end; or rather, a sudden end: all mankind would perish presently; because he is corrupt by nature, from his youth. The Word comprehends the state of infancy, ab utero materno, from the Mothers Womb. Buxtorf. The Conjugate is used of Moses, at Three Months old, Nagnar, Exod. 2.6. And the babe wept; and so of Christ in infancy, Isa. 7.16. Negnurim, est aetas puerorum a tempore, quo primum moventur in utero, Drusius. Jetzerleb formatio cordis. We render it the imagination: Why may it not be very properly rendred, the frame of the heart? Mr. Ainsworth quotes a Rabbin making this questi­on; When was this figmentum infused? and an­swering, Ex porta formationis.

3. I shall only add here, that Argument from Circumcision; which makes it a clear case. You know when God comes to settle a Church, he [Page 28] commanded all should be Circumcised, Gen. 17.12, 14, He that is eight days old shall be circumcised amongst you; every man-child in your generations. And the uncircumcised man-child shall be cut off. Now Circumcision was but a sign of somthing else: and what did it signifie? The Apostle an­swers it, Col. 2.11, The putting off of the body of the sins of the flesh; i. e. the whole mass of cor­rupt nature. In whom also, ye are circumcised with the circumcision made without hands; in putting off of the body of the sins of the flesh. Putting off, i. e. disowning the whole mass of corrupt nature. Ergo, they had such a body of sin; else how could they put it off?

2. This is the Prophets Doctrine. I shall only mind you here, of that Text which I explained before; Psal. 58.3, They are estranged from the womb, &c.

2. Psal. 51.5, Behold I was shapen in iniquity, and in sin did my mother conceive me, q. d. I was a sinner in the very Womb. David being humbling himself here for his great sins, and aggravating the matter as much as may be; he comes to this. q. d. But what do I speak thus? My very Mass is corrupt: I am nothing of my self, nor ever was, but a very enemy to God, as soon as I had any being. I know it is very frequent with Grotius, to say these are Hyperboles, as he doth here [...]. But, David is not at his Hyperbo­le's here; when in the most serious posture of hu­miliation that can be, and cut at the very heart to think against thee, thee only have I sinned v. 4. He is is past complementing with God, and speak­ing what he never thought: No, no, he is for [Page 29] debasing himself as low as may be. I was shapen in iniquity, q. d. Not only these, but a Thou­sand Murthers and Adulteries are in my nature.

3. Isa. 48.8, For I knew that thou wouldst deal very treacherously; and wast called a transgressor from the womb. God tells them, that he had be­fore-hand revealed his mind; and told them what he would do, before he did it: that they might not say they came by chance, or their Idol did it, vers. 5. And gives the Reason; Because thou wast a transgressor from the womb: And therefore I expected no better, then that thou wouldst deal very treacherously.

3. It is the Doctrine of Christ himself. Joh. 3.6, For that that is born of flesh, is flesh. q. d. That which is of a corrupt Original, is flesh in the abstract, i. e. nothing but carnal. Christ is here shewing the necessity of Regeneration from this Argument, That which is born of flesh, is flesh; and therefore must of necessity be born a­gain. He told Nicodemus, that otherwise he could not so much as understand the things of the King­dom of God, and Salvation, who came swelling with conceit of himself, being a Doctor of Law, that he could understand any thing.

2. Joh. 6.44, No man can come, except the fa­ther who hath sent me draw him. Where Christ shews, that a Man is disabled, not only as to the Law, to save himself by working, and doing; but even as to the Gospel, by believing in Christ. Though Salvation be offered Man upon receiving; yet this he cannot do, he cannot come, except drawn, i. e. (to make few words) per victricem quandam delectationem, by a certain conquering, [Page 30] overcoming delight, as Jansenius. He cannot; it is not meant barely, for want of assisting grace: for shall a man be said to be potent, or impotent, meerly from that which is without him?

4. This is also the Apostles Doctrine; you know what I have said already upon, Eph. 2.3. To let that pass therefore, consider Rom. 5.12, Where­fore as by one man, sin entred into the world, and death by sin, and so death passed upon all men; for that all have sinned [...], in whom all have sinned. The Apostle is arguing for free justification by Christ: And the Argument lies thus. As by one man sin entered, and death by sin: so by one man righteousness entred, and life by righteousness. Sin came in by Adam, In univer­sum genus humanum, as before. Adam having corrupted his nature, as a common root, and o­riginal, he corrupts ours; and that, not barely by imputation, but by propagation, and deriving of a sinful nature unto us. Vers. 13, For until the law, sin was in the world: (Men were conti­nually sinning,) and not only actual sin, against a positive law; but an universal corruption of na­ture, contrary to the whole Law, understood by this one word Sin, in Singulari. And the Law only entred, that this sin might abound, v. 20. i. e. in the sight and sense of it: that they might discover it, and the abounding of it, and how greatly obnoxious they were by it.

2. Rom. 7.18, For I know, that in me, that is in my flesh, i. e. (in me, further than renewed and sanctified) there dwells no good. As a regenerate man, he complains of himself so far as unregene­rate, or not renewed. The Argument then lies [Page 31] thus: If in the best, farther than they are rege­nerate and sanctified, there is no good; then in all Men by nature, or not regenerate, there is no good at all; which was the thing to be pro­ved: Men are corrupt, corrupt by nature. And now I have done with the second Particular, the Confirmation: Wherein it was my design, to give you some of the main Scriptures, wherein this Do­ctrine of the Corruption of Nature is founded: and prepare them for your meditation.

Quest. How comes any to be otherwise? Many there are that are otherwise in part, How comes it? I answer with Paul, By the grace of God. 1 Cor. 15.10, By the grace of God, I am what I am. q. d. I say not what it is; but what­ever it is, by the Grace of God it is. Of his ful­ness have all we received, and grace for grace, Joh. 1.16.

1. This shews, that Men and Women have reason, great reason to be troubled, even where they discern no great ground of trouble. We are com­monly not startled, or affrighted, but under the conviction of actual sins: but here appears great reason to be troubled upon another account. Not to enter into dispute now (it not lying so fair­ly in my way here) which is the worst, a bad heart, or a bad conversation. They are both bad to be sure, and both will undo thee: (that's e­nough for my purpose): and evil of heart and nature, is most likely to undo thee; because thou takest no notice of it, nor believest it, cum affectu, so as to be affected with it. Thou art wretched and miserable, and knowest it not. Lord help [Page 32] me, I never thought of it, will one say. What, ignorant of thy self, thy heart, thy nature! And which is yet worse, people think it is an excuse; It is my nature, I am so passionate, so hasty, &c. Who was more likely to find pardon of the two, one that was a Thief by nature, and inclination; or anothet poor Man, that once Stole through streights and temptation?

2. This cuts the sinews of Pharasaism: which is, if they be free from outward evils, they bless themselves then well enough, God I thank thee I am not as other men are, extortioners, unjust, adul­terers, or even as this Publican, Luke 18.11. These men could bear a desperate malice in their hearts against Christ, and seek by all means to slay him; and yet thought themselves well, because Abrahams Children, Joh. 8. from 33, to 40. And many that live in sins as contrary, yet think highly of them­selves. But if Men are corrupt by nature, this will damn them, and undo them, though they were otherwise blameless, Phil. 3.6. Paul, though blameless, was yet struck dead at the sight of his nature: The discovery of his inward original corruption slew him. Sin revived, and I dyed, Rom. 7.9. To conclude, I shall only answer this practical question, How should a Man do to be convinced of this corruption of nature?

Answ. 1. Let him trace the evils of his life, to the fountain. Thus David did. Behold, I was shapen in iniquity, &c. Psal. 51.5. These evils I have done; but there are many hundreds in my nature. Thou trap'st thy self in drukenness: fol­low this home, and you will find it springs from many bitter roots; infidelity, inordinate self-love, [Page 33] creature-love, and the like.

2. Observe and consider the inward motions of thy heart, as well as the outward actions of thy life. The motions of sin did work in our members, to bring forth fruit unto death, Rom. 7.5. How can you but observe in your own hearts several wicked motions, which before God are great sins? He that is angry with his brother without a cause, i. e. without a sufficient cause, shall be in danger of the judgment. He that looketh upon a woman to lust after her, hath committed adultery already with her in his heart, Matt. 5.22, 28. By the observation of these, and the like, thou maist come to know, by Gods blessing, thine own nature.

3. Mind your heartlesness unto, and in any thing that is good: How loth to set about some­thing, that is but materially good. Or if ready to hear, &c. observe with what serious purpose, and design it is, to please God, or profit thine own soul. Art thou not satisfied with meer hear­ing of the Word, though thou mix it not with faith? Heb. 4.2. or receive it in the love of it, 2 Thes. 2.10, or though without any understand­ing, or affection? So, if thou hast coursed over a Prayer, does not this please thee, though there hath been no acting of repentance, confession from the heart, sorrow and humiliation for thy sin, since­rity, or ardency in thy requests; nor any com­munion with God in it: Though thou only draw nigh with thy lips, and thy heart is far from God, Matt. 15.8.

Lastly, To have done, consider what motives and ends thou propoundest to the self in doing. If thine eye be single, thy whole body is full of light; [Page 34] but if thine eye be evil, (i. e. thy aim and inten­tion in what thou dost) thy whole body shall be full of darkness, Matt. 6.22, 23. The best, and most extraordinary duties, fasting, prayer, alms­deeds, to be seen of Men, find no acceptance with God, Matt. 6.2, 5, 16, but they may serve here, to shew thee thy rotten heart. Now I perceive thou art in the gall of bitterness, and in the bond of iniquity, Act. 8.23; Because he had an ambitious aim, or covetous intention, in desiring the gifts of the Holy Ghost.

CHAP. IV.

There is no concord in our languages; but it is an Hebraism, a manner of speaking peculiar to the Jews, and very Emphatical amongst them. Here is a Verb plural, with a Noun singular. Na­bal Hischithu. Distribution is noted, as they call it, q. d. all, and every one of them are corrupt. And because this universality I have often offering it self; I shall here speak to it once for all.

Observ. 4. All, and every Man is thus corrupt by Nature.

This Doctrine is laid down in these Verses, 1. Affirmatively, vers. 1, They are corrupt, they have done abominable works. Vers. 3, They are all gone aside. 2. Negatively, vers. 1, There is none that doth good, vers. 3, No not one.

1. For explication in a few words.

[Page 35]1. This is understood of the whole Kind; or it is comprehensive of both Sexes: lest any should be so ignorant, as to think that men alone were concerned. For, 2. Man is oft the name of the Kind, and not of the Sex. Gen. 5.1, 2, Male and female created he them, and blessed them; and called their names Adam. Gen. 8.21, For the ima­gination of the heart of man, of Adam, (i. e. both Male and Female) was evil. And as formerly, the Woman was reputed as circumcised in the Male; so now, both are baptized to signifie the same thing.

2. As in the second Adam, There is neither male nor female; but all are one in Christ, Gal. 3.28, So is it in the first Adam also.

2. Persons of all Nations, Jews, or Gentiles, are all thus corrupt, i. e. all the World, of what Nation soever. For the Jew signifies that pecu­liar People that was in Covenant with God: and Gentiles signifie all the Nations of the earth be­side: and therefore are indefinitely called Gentiles, without any peculiar mark or note of distinction. You find the Apostle applying this corruption to them both. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin, Rom. 3.9, 10, as it is written: And then quotes this Text, lest either the Gentiles should think, that because they had no Law (i. e. no positive Law as the Jews had) therefore they had no transgression: or the Jew, e contra, that because they were in Covenant, and had the outward signs of Gods Grace, therefore they had no sin. And concludes, vers. 19, That every mouth may be stop­ped, [Page 36] and all the world become guilty before God. Col. 3.10, In Christ there is neither Jew nor Greek, &c. None, but in and through Christ, may be accepted, by Grace may be saved; by Nature all are damnable.

3. This is true also, of Gods people by nature, as well as others. They are of the same Cloth (as we say), only the Shears went between. By Nature they were as corrupt and bad as others; and still (though Grace make as considerable a difference, as between darkness and light) are corrupt as well as others, Eph. 5.8. Amongst whom, we all had our conversations in times past, &c. and were by nature the children of wrath, as well as others, Eph. 2.2, 3: which is meant of true Christians, whether Jews or Gentiles; as appears by the opposition, to the children of disobedience, vers. 2. They were, and they are, I say, still by nature corrupt; though with a world of differ­ence from other Men. Consult Col. 3.8, 9, Now ye also put off all these, &c. seeing ye have put off the old man. Without any great enquiry (because it is, but in transitu) this is obvious: They have put him off, though but in part put him off.

Thus you see Men or Women, of this Nation, or that, professing or profane, Saints or o­thers, by nature what they are.

Quest. 1. How comes this to be so?

Answ. 1. Because they have all but one com­mon nature. This nature being defiled in the root, and fountain, viz. Adam, This corruption comes to be derived and diffused all the World over Persona polluit naturam, & natura polluit personam. [Page 37] The person first defiled the nature, and ever after the nature defiles the person. But this is not all: for Man might have stood upon the same terms the Angels did, every one singly for himself. Therefore,

2. Adam our natural head, was also made our political head, i. e. he was appointed of God to be the Representative of all mankind. He and we, i. e. all his posterity are look'd upon but as one covenant-party: So what he lost, he lost for himself, and us too. And thus the [...], Rom. 5.12, is of easie solution. Both these are abun­dantly proved, Rom. 5. from 12, to the end: Where the Apostle speaks of the first Adam as the head of all mankind; and the second Adam, as the head of the elect: And shews that as sin and death came by one, so righteousness and life by the other.

Quest. 2. But are all men alike corrupt by Na­ture?

Answ. Yea, by Nature one is as bad as ano­ther, and as deep in sin as another. Some indeed are much more abominable in practice than others are; and one Mans corruption runs out this way, and anothers that, according to temper, and tem­ptation: Yet that humour that falls into one Mans Leg, and swells another Mans Arm, may be the same in kind, though it work several ways. If some be restrained by better education, others by fear of shame or punishment; yet this speaks not, but their hearts are naturally as bad, and have as many seeds of sin in them as any; though not heightned by custom and practice.

The Reasons why all Men are alike sinful by Nature, are,

1. Because all partake equally of the Nature; and none is otherwise related to the head and fountain of it, I mean Adam, than another. Can you say any one is more a-kin to Adam, than his Neighbour, when we are all his sons and daugh­ters in common? Some indeed are so improved in wickedness, that they may seem to deserve to be called the first-born of Adam: But this is but rhetorically when all is said.

2. Because corruption of Nature consists in ca­rentia justitiae originalis, in the want of original righteousness. But this is alike in all. Every one wants the Image of God, and every part of it (take Image properly) as well as others. It was lost whole and all. If Grace be the having ori­ginal righteousness, then Sin (its direct opposite) is the wanting of original righteousness: which because all want alike, therefore it is Men are all alike corrupt by Nature. What is sin but a de­fect? a want of what should be? justitiae debitae in esse? What is then original sin, but a want of original righteousness?

This shews, 1. Those excuses commonly in the mouths of Men are of no avail. Be they never so wicked, and make themselves never so vile, yet they mean no hurt, their heart is good. No, Whence come those evil courses and actions, but from an evil heart? An evil man out of the evil treasure of his heart, bringeth forth evil things: For out of the heart proceed evil thoughts, murders, adulteries, &c. Matt. 11.5, 19. And whence comes thy heart to be such an evil treasure, but from an evil Nature?

[Page 39]2. Let a natural Mans actions be never so good outwardly, his conversation civil and honest, his duties and performances plausibly good: yet this spoils all, his evil Nature. They are defiled in their original, they come but from self-respect at the best, they have no higher a principle than self, and therefore can have no higher an end. It is ill Divinity therefore, to say a fair conversation alone proves a true Christian.

3. It follows then, that every Man is misera­ble by nature; and much more those, who are continually adding sin to sin (as every grown per­son doth) treasuring up wrath against the day of wrath, Rom. 2.7.

4. This shews the necessity that every one hath of regeneration. Mind Christs Argument, Joh. 3.6, That which is born of the flesh, is flesh: There­fore, except a man be born again, he cannot enter into the kingdom of God. You see the demonstra­tion here, corrupt Nature cannot enter; there­fore there is a necessity of Regeneration. Every Man is corrupt; therefore no Man can enter with­out being born again. Think you that those Men that are strangers to God, shall ever come in Hea­ven? Much less can you think, that those that are enemies shall ever enter. No surely, he ne­ver prepared Heaven for his enemies. Regenera­tion is that which is directly opposite to this cor­rupt, for it is renewed nature.

5. Every one needs a Christ, and a new State, i. e. a relative state: for Regeneration is an abso­lute. Because, being corrupt by nature they need pardon and remission, and therefore a Christ: For without blood, no remission, Heb. 9.22. And with­out [Page 40] a part in Christ, no share in his blood. I desire you seriously to consider, and give your selves an impartial account, what is the meaning of that phrase you so often meet with in Scrip­ture, viz. Being in Christ? Rom. 8.1. 2 Cor. 5.17. To interpret it, as many do, of a new ab­solute State, is a strange thing: For then mind how that place would run, (2 Cor. 5.17, If any man be in Christ, he is a new creature) if any Man be a new creature, he is a new creature. Let them choose such interpretations that please.

6. This serves, as to humble the people of God, so to caution them, They carry about them an e­vil Nature as well as others. Let this make them very wary and watchful against temptation and occasions to sin. If Grace have made a difference, (as it doth a great one, as I have hinted before) yet, they bear about them an old man continual­ly, that exposes them unto every evil: Therefore carry a wary eye, and strict hand over your selves; come not upon the Devils ground.

7. This may serve to comfort Gods people un­der their sins and imperfections. They have not quite put off their old man; yet they are not ser­vants unto sin. Rom. 7.24, compared with Rom. 6.16, 17, 18. The knowledg of these two prin­ciples in them, Nature, and Grace, is a necessary ingredient to their comfort.

CHAP. V.

HEre is yet another proposition offers it self to me, in these words: which because of its use­fulness, I am not willing to let pass, though it be not obvious to a common Auditor. I must there­fore acquaint you with the meaning of the He­brew. The word signifies fecerunt se corruptos, they have made themselves corrupt, whence

Observ. 5. Men are corrupt by their own fault.

And though I seem to differ in words from the Orthodox; yet I do not know, that in any thing I differ in sense. I desire therefore, you warily attend the following Discourse.

We are generally corrupt; and though never so corrupt, yet we are as generally excusing our selves, and ready to turn the blame upon others. Gen. 3.12, And the man said, the woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And vers. 13, The woman said, the serpent beguiled me. The intent therefore of this Discourse, is to shew that we cannot excuse our selves, and turn the blame upon any other; but it will lie at our own door.

1. If we speak of actual sins, or customary, the case will be clear in a few words. We can­not lay the fault upon others, so as to excuse our selves; but the great blame must be our own. 'Tis true indeed, the World is full of bad exam­ples, and bad counsels; but these cannot necessi­tate us to sin. Examples indeed are said to draw, [Page 42] Exempla trahunt; but the meaning is, by a Meta­phorical, not a proper motion: For they are no principles within, but somthing wholly without us. Therefore, when ever a Man sins, there must be some more nearer and proper cause than they. Trahit sua quem{que} voluptas, every Mans own lust draws him. The Devil can do a great deal more towards making us to sin, than thus; and yet he is not the proper cause of our sin. As they can­not be the reason of our sin, therefore not our excuse. But because this Discourse looks farther than meer actual sin; I shall endeavour to shew you,

1. That we cannot excuse our selves, and lay the fault of our corrupt nature at the Devils door; though the Devil cannot be excused from sin, because he gave the first evil example, and the first evil counsel: yet he could but tempt, and not ne­cessitate; he cannot make us will, whether we will or no: Therefore to will evil, is our own fault. It is true, he is said effectually to work in the chil­dren of disobedience, Eph. 2.2. And That they are taken captive by him, at his will, 2 Tim. 2.26. But they are willingly so snared, and willingly sin; they betray themselves. The lusts of your fa­ther ye will do, Job. 8.44. He tempted Eve (so he did Christ; it is not absolutely evil to be tempted) but she tempted her self, by listening and giving ear to his temptation. So Adam tempted himself by hearkning to her. A Man is then tempted indeed, when his own heart admits the temptation.

2. We cannot lay all the blame at Adams door, and excuse our selves; as they would in the Pro­phet, [Page 43] in something a different case: The fathers have eaten sowre grapes, and the childrens teeth are set on edge, Ezek. 18.2. Adams sinning excuses no Man; and that not only in actual transgres­sion, (wherein it is evident, Men are doing the same thing every day, over and over, that Adam did once; transgressing the command of God, and eating the forbidden fruit) but even in the natural, habitual inclination of their heart. They are contented, pleased, delighted, not only to do as they do, but to be as they are. Their very corrupt nature pleases them; and they would not be without their lust; or be perswaded to part with it for any thing. Take a covetous Man, or a voluptuous Man, and their will is their plea­sure, and their kingdom; the greatest good to them that can be. Whereby they dayly, and con­tinually own, and allow what Adam did: which makes it their own personal sin, over and over, by actual allowance.

Object. But this is, because we had a sinful na­ture first from him.

I Answer, Had every particular Man and Wo­man in the World been in Adams case, and put into his circumstances, they would have done just as he did: Thou hast little reason therefore, to condemn Adam and justifie thy self. Had we been in Adams stead, and though we had had Adams grace to stand, we should even have corrupted our selves, and done as he did. I think this will be pretty clear, if we consider, that a posse non peccare, is not a sufficient determination of the [Page 44] will, ad non peccandum, to say that we should have us'd our power better, is too much presum­ption for any Son of Adam.

3. And more properly, Adam and we are look'd upon but as one Covenant-party. I would ask any Man this question, whether that com­mand, Gen. 2.16, 17, And the Lord God comand­ed the man, saying, Of every tree of the garden thou maist freely eat: but of the tree of the knowledg of good and evil, thou shalt not eat of it, reached the person of Adam only, and no farther? Omnes homines quasi unus homo, & tota communitas sunt tanquam multa membra unius corporis. Aquin. All Men are as one Man: and the whole Community, as many members of one body. What the Repre­sentative of a corporation doth, is looked upon as the act of that whole body.

4. What though it come by Adam, our cor­rupt Nature I mean; is it not ours therefore? And is not a Man to be blamed for that which is his own fault? Doth any man say, That that renewing grace, inward grace which comes by Je­sus Christ is not his own, though Christ be the fountain of it? What if a Man be born a Tray­tor, i. e. of the same nature and disposition with his father, is he therefore not as dangerous as his Father, and as evil?

3. And lastly, Much less can we lay the blame at Gods door. Adam seemed willing to lay it here, Gen. 3.12, The woman thou gavest me, she gave me, &c. Tacitly intimating, God was to-blame in giving him the Woman. The Apostle James in his time, either saw, or foresaw the same wickedness, as may be gathered from that Text, [Page 45] Jam. 1.13, Let no man say when he is tempted, I am tempted of God. No, Is it not said, God temp­ted Abraham, Gen. 21.1? Yea, it's true, he brought him into such circumstances, to try him what he would do; and so he did Adam; and so he doth us many times: but he put no sin in A­dam, or in Abraham, &c. No, Eccles. 7. ult. God made man upright, Jashar, right and straight, but he sought out many inventions. They are his own seeking, his own doing, figmentum cordis sui, ultor peccati non est Author peccati. The avenger of sin, is not the Author of sin: And God is the a­venger of all such, 1 Thes. 4.6.

Object. But God could have hindred it if he would; therefore God is to-blame.

Answ. 1. God could have hindred it if he plea­sed: For nihil fit, nisi Deo volente, aut permittente, nothing is done, unless God will, or permit, Aug. He could have given him confirming-grace, as he did the Angels; or he could have restrained the Devil, and never have put him upon the temp­tation; or he could have annihilated him before he sinned, had it pleased him; but to say, that God was therefore culpable, far be it from us:

1. Because God was not bound to hinder it. It is true, that evil we hinder not, which we can morally, that is, in our place, and way, we are some way guilty of, as Eli, 1 Sam. 2. But the Su­pream is under no such law.

2. Because, in gratuitis non est lex, in matter of gift there is no law. Shall a Beggar say, he hath given me so much, therefore he is bound to give me more?

[Page 46]3. What if God, who can bring good out of evil, had a design to glorifie himself some other way; permitting it to be, or not hindering, for a farther good end? Omnipotens nullo modo sineret aliquid mali esse, nisi ex malo, &c. The Omnipo­tent would by no means suffer any evil to be, un­less out of it he could bring a greater good.

Object. 2. But why is Man to blame? Adam, or others?

Answ. Because they sinned, and sinned freely: As it is said of the Angels, They left their own habitation, Jud. 6. i. e. freely, and voluntarily; so Man left his own standing. It is his own seeking, He sought out many inventions, Eccles. 7. ult. See Adams own acknowledgment, She gave me, and I did eat, Gen. 3.12. The lusts of your father ye will do.

Object. But, then is not God to-blame, to make Man of a free-will?

Answ. Not at all: For unless Man had been of a free-will, he could no more have done good than evil; and had never been capable of happiness or misery. If Man be made to do good, and be hap­py, he must be made with a free-will: From this free-will he lost himself. Homo male utens libero arbitrio, se perdidit, Aug.

Inst. If you urge yet, and ask why did not God confirm him, and put him beyond a possi­bility of sinning? I answer with the Apostle. Who art thou, O man, that replyest against God? [Page 47] Rom. 9.20. Who made thee of Gods counsel? Rom. 11.34. Or wilt thou, dar'st thou take upon thee to instruct him? The Apostle cries out, [...], O the depth, &c. which he speaks of Gods counsel concerning the rejection of the Jews, and calling of the Gentiles. Thou art a strange Man, whom nothing will satisfie, but the reason of His Will. This may suffice, God made Man a reasonable creature, and he made himself a sinner.

The natural use of this Doctrine is humbling and self-abasing, as leaving us without all excuse. And this, is the very design of God, in revealing the Law, and discovering our natures, to lay us in the dust before him, as guilty creatures, self-undone. The law entred, that sin might abound, Rom. 5.20. i. e, in the sight and sense of it. There­fore it is said, Gal. 3.24, The law was our school-master, to bring us to Christ: that we might be ju­stified by faith. This is spoken of the moral Law; which so convinces us every way of sin; that there is no way to be justified but by Faith. Men generally think nothing of sin, not of sinful pra­ctises, and sinful courses; but go on without con­sideration; but if they do so, few, or none, that think of this sin of their hearts, which is continu­ally working death: or if so, who thinks of the damning corruption of his Nature? It is the seed of all those corruptions, both in heart and life: or if so, we are naturally prone to turn it off any where. I have shewed you, it will lie at our own doors. Sin of Nature indeed is necessarily ours; but yet it is freely ours: we choose our own ways, and delight our selves in our own inventi­ons. Go home therefore, and for ever hereafter [Page 48] fault your selves. This drives Men to the last bay, and quite outs them of their utmost refuge.

2. This checks our murmuring. The punish­ment of our iniquity is justly entail'd upon our selves. Why doth man complain for the punishment of his sins? Search and try your ways, &c. Lam. 3.39, 40. We suffer justly, as the thief said, Luk. 23.41. And in this life always very mercifully too, i. e. less than our iniquities deserve. Are you under the wrath of God, trouble of Conscience, and many evils besides, upon your bodies, fami­lies, &c? Own all the punishment, and misery, as your desert, and Hell and damnation too, at the last. Thy ways, and thy doings have procured these things unto thee; this is thy wickedness, Jer. 4.18. q. d. Now you see what 'tis to sin. O Israel thou hast destroyed thy self, Hos. 13.9. God will be ju­stified, when he speaks, and clear when he judges, Psal. 51.4. Whatever you feel, or fear, condemn your selves, this is the way. It is true, God makes Hell and misery, but you provoke him.

Quest. 1. If Men be corrupt by their own fault; then, cannot they mend themselves, correct their er­rors, and there's an end?

Answ. Corrupt practices, they may in a sort mend. Let him that stole, steal no more, Eph. 4.28. They may temperare se, though not sancte, Dr. Twiss; abstain, but not in a gracious man­ner. But remember we are speaking of corrupt Nature: And here I answer, briefly with the Pro­phet, Can the Ethiopian change his skin, or the Leopard his spots? Jer. 13.23. He takes it for [Page 49] granted, they cannot. Why? Because it is na­tural. Much less can ye, when accustomed to do evil; and have a second Nature super-added to the first habit, I mean to corrupt Nature, do well.

Quest. 2. Is there any hope for such, that they may become otherwise?

Answ. 1. For those that see it, and are deject­ed, humbled, and sensible (which only look after hope) there is hope. There is a two-fold sense of sin. 1. Either of the evil Nature of it: Or 2. The evil consequents. The first is a sign of a good estate at present, and the others are in a hopeful way. When men begin to fault them­selves, and are brought upon their knees; there is hope. Arise and go to Saul, for behold he prays, Act. 9.11. All that ever were saved, were un­der the same corrupt Nature, and as deep in it as you are. When Thousands, and Ten thousands as bad by Nature as your selves, have been saved, is there any reason you should despair? Labour after more sense of corrupt Nature: This gives a Convert mighty advantage.

2. For others, though there be little appear­ance of hope; because they are not sensible, and cast down: yet I say, God can meet with them, and knows how to mend them. It is true; it is a wonder and miracle if God do it! But his work is honourable and glorious, Psal. 111.2. The hour cometh, and now is, says Christ, that the dead shall hear the voice of the Son of God; and they that hear, shall live, Joh. 5.25. A dead man hear? and a [Page 50] dead man live? Yea, Jesus Christ can speak so ef­fectually, as to give a dead man ears, and life too▪ O Israel, thou hast destroyed thy self; but in me, is thy help, Hos. 13.9. How did they destroy them­selves? by willful Idolatry, and at last persisting in wilful opposition to Jesus Christ. And yet, concerning that people, non conclamatum est; they ar not dead and buried too, past hope of reco­very. No, Their calling shall be life from the dead, Rom. 11.15. Let no man look upon his case as absolutely desperate: There is never a word of present comfort to be spoken unto such, (especi­ally those, who notwithstanding they hear the words of this Curse, shall bless themselves, Deut. 29, 12.) but only a possibility (which yet mil­lions perish under), thou maist be saved; but then thou must well learn the Lesson of the Text, and think sadly and seriously on it. He hath con­cluded all under unbelief (speaking of the Jews), that he might have mercy upon all, Rom. 11.32. i. e. That unto all those that do believe, it might be meer mercy that they believe, being of them­selves shut up under unbelief. And thus I have done with the second Affirmative.

CHAP. VI.

According to the Hebrew, fecerunt abominabile opus suum, They have made abomina­ble their work: For it is in Hiphil, Actionem in singulari, i. e. fingulas actiones, as Gejerus; as if all were but one work, because all corrupt: Nec quic­quam recte operantur, says Vatablus, nor do they any thing aright: The proper consequent of corrupt nature, which as an impure fountain, vitiates all her streams. Abominable, What's that? It is properly, quod propter foetorem aversamur; stinking, nasty; that which we turn from, because of its evil sa­vour: It is what creates a loathing to the senses, peculiarly that of scent, and smelling. The cup of her abominations, and her filthiness, Rev. 17.4. [...], which is interpreted of her false, Antichristian Doctrines: and that this word is used of such things, as unto men seem less; to have little hurt in them, if not good; see Luk. 16.15, Ye are they whieh justifie your selves; but those things which are highly esteemed among men, are abomination in the sight of God.

Observ. 6. The works of a natural man, are all of them abominable works.

If corrupt, because they come from a corrupt fountain, a rotten heart; then they all of them are corrupt, and are all but as one corrupt action.

[Page 52]1. For explication, They are abominable, i. e. such as God loaths, detests, cannot endure, are not pleasing, but very displeasing to him and that for their ill savour. As God is said sometimes, to smell in the sacrifices of his people, Gen. 8.21, and to be delighted with their well-doing: The works of a natural Man, e contra, are all such, as are unfavory and displeasing to him. Bring no more vain oblations, incense is an abomination to me; the new-moons, and sabbaths, and calling of assemblies, I cannot away with; your appointed feasts, my soul hateth; they are a trouble unto me, I am weary to bear them, Isa. 1.13, 14. As the like phrase you have, Prov. 6.16, Six things the Lord hates; yea, seven are an abomination to him. You know how tedious some scents and smells are to some persons. God is displeased at the works and doings of a natural Man; as the nicest sense is, with that which is most contrary to it. But

2. Are all the works of a natural Man thus? Lord have mercy upon us then!

Answ. Yes, but with a difference. 1. Some are simply and in themselves so. 2. Others compound­edly so. i. e. Take all that goes to them, and they are so. They are all abominable, though not all alike abominable; aequa ac, though not qua­liter.

1. Such as are directly and diametrically oppo­site to God, and his Will, and Word. Such are those, that manifesty smell of corrupt nature, and are rank of the flesh; such as the Apostle says, are manifest works of the flesh. Gal. 5.19, 20, 21, The works of the flesh are manifest, &c. q. d. It is easie to know them; and to know your selves [Page 53] by them. I shall a little therefore insist upon the particulars, [Which are these, adultery, i. e. when the wickedness is committed with a married person; [fornication, when with a single [uncleanness, This may be with a Man's self, and many other ways, besides the forementioned. [lasciviousness: the de­grees and preludes of the same are so called, though it proceed not to the utmost bounds; as wanton speeches, gestures, behaviours, undue approaches, dalliances, &c. [Idolatry; When Men worship an Idol, or an Image, though pretending to worship God by it. [Witchcraft, evils done by compact, or the power of the Devil. [Hatred, malice, evil-will against another in heart, let him be friend or foe. [Revelling, excess of meat, as well as drink, with such mad frolicks, as many times follow thereupon. These are manifest works of the flesh, and in themselves abominable to God; and so they render those persons that live in them. They are abomination: The word is used sometimes to signifie something of special hatred, and dislike; which God hates above others. Six things the Lord hates: yea, se­ven are an abomination unto him, Prov. 6.16, O do not that abominable thing which my soul hates, meaning Idolatry: but not only the outward works of these, and the like; but even the in­wards acts and degrees are of the same kind, and abominable, as the imagination; the first fra­ming, peeping, and appearance of evil thoughts; the very Corruption of the fancy; the first mo­tions and stirrings of the affections; especially the devices, study, plotting, and contrivance of that which is evil, the Machsheboth, the deliberate thoughts and purposes, Gen. 8.21. Prov. 24.9. [Page 54] The first motions and intentions, the last purpo­ses and resolutions; the very first inclinations hereto, without sollicitation, Rom. 7.7. Col. 3.5.

2. Such as are compoundedly evil, i. e. count­ing, and taking with them, what must necessarily go unto them, they are evil also, and abominable. For God is of purer eyes, than to behold evil, and cannot look on iniquity, i. e. any iniquity, and evil. Hab. 1.13. which signifies the same I say; they are abominable. And here,

1. The natural actions of a natural Man are such; as eating, drinking, sleeping, &c. Not in themselves, and in kind, but as they are used, or as he orders the matter, so they are all evil, because they smell of the Cask; the evil person defiles them all. Why? because, Though the Kingdom of God be not meat and drink, Rom. 4.17, 18. Yet, As he that in these things serves the Lord Christ, is acceptable: So he, that in them serves him not, is abominable: He that eats not with intention to serve the Lord, his eating and drinking is ir­regular, though it be not to excess, 1 Cor. 10.31.

2. All civil, and secular actions; working, tra­ding, recreations, discoursing, conversing, are all evil in a natural Man, Prov. 21.4, And the plow­ing of the wicked is sin: Plowing, Why so? Because he neither plows nor sows as a ser­vant of Jesus Christ; but as one, that does his own will only, Hag. 2.14, So is this people, and so is this nation, and so is every work of their hand, i. e. unclean, as you may see in the context, Isa. 5.12, The harp, and the viol, and the tabret and pipe, and wine, are in their feasts: but they regard not the work of the Lord, nei­ther [Page 55] consider the operation of his hands. See, Amos. 6.5.

3. Here you see working and playing are all abominable; for what reason? Even for that which is the reason with every natural Man, work or play, it is without fear of God, or re­gard to him, or his command, Rom. 3.18, There is no fear of God before their eyes.

3. Their religious actions; when they do their best, and are engaged in Gods service, Prov. 15.8, The sacrifice of the wicked is an abomination; be the sacrifice what it will, whatever he bring: How much more, when he brings it with an evil mind? i. e. as coming from him, there is no good in it; especially, when he brings it with an evil intention; as all Jeroboams sacrifices were but a trick of policy. Incense is an abomination, &c. I hate, I despise your feast-days (though such as God himself had appointed). And I will not smell in your solemn assemblies: though you offer me burnt-offerings, and your meat-offerings, I will not accept them, neither will I regard it, Isa. 1.13. Amos 5.21, 22, you may see what was the mat­ter, v. 24, Let judgment run down as water, and righteousness as a mighty stream. Here was truth and righteousness wanting, which God calls for; they were only religious in ceremony, and Mo­rally profane.

Qu. 3. Seeing all the works of a natural man, are not alike abominable, but some in themselves, some relatively, and with other respects; which are they that are most evil?

Answ. To mention some.

1. Such as are most directly opposite to God, as Atheism and Idolatry; either not owning of God, or owning a false God for the true; or worshipping the true, with a false, meer invented worship. You know that Commandment, where God says he is jealous: I the Lord thy God am a jealous God, &c. Exod. 20.5. God says, Judah had fretted him in all these things: and that she should not commit this lewdness above all her abomi­nations. Ezek. 16.43, You may easily see what it speaks of.

2. Those which are most directly contrary to the great Commandment: What is the first and great Commandment? Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind: This is the first and great Com­mandment, Mat. 22.36, 37, 38. Malice then a­gainst God, and his ways must needs be one of the greatest evils: when Men set themselves a­gainst God, on purpose to do him a displeasure (if they could), and sin not barely by reason of pleasure or profit in the Temptation. When Men would crucifie Jesus Christ afresh, if he were in the World again: they do as much as in them is, Heb. 6.6. [...], Crucifie him to themselves, or in themselves. It is true, there is malice and hatred in every Man, naturally a­gainst God: But this is rather Diabolical, im­proved, and heightned.

3. Those sins which have most of Will in them. As God values the good actions of Men according to their Wills: If there be first a wil­ling mind, it is accepted according to that a man [Page 57] hath, 2 Cor. 8.12, so the bad actions of Men; and good reason: For the Will is more than half, because it is the Commanding-faculty; the Understanding indeed is the guiding-faculty: but the Understanding it self shall not consider, unless the Will please. Joh. 5.40, Ye will not come unto me, that ye might have life. The Jews pretended a great deal of love to God: but Jesus Christ his only Son they would not own; and what was the matter? They had no heart to such a con­temptible Saviour as they thought him: Will was not at home (as they say) and that was the reason: therefore they could not understand his saying, Joh. 8.43, Why do ye not understand my speech? even, because ye cannot hear my word. Why could they not? Because they had no heart to be convinced of the truth of such a Saviour, they had such an inveterate prejudice against him; there­fore Christ tells them plainly, whatever they pre­tended of love to God, They were of their Fa­ther the Devil, for his lusts they would do, v. 44. Sins of passion and infirmity are less, and in tan­tum diminished; but sins of will and wilfulness make a people Brass and Iron, Jer. 6.28. A man is according to his will, and his actions are ac­cording to himself.

4. Such sins as are most against Conscience; and Conviction, Joh. 19.11, Therefore he which delivered me unto thee, hath the greater sin, i. e. Judas: If I had not come amongst them, they had not had sin, Joh. 15.22. i. e. no sin in comparison: Sins of ignorance, incogitancy, or inadvertency. (When Men either know not, or consider not, or mind not themselves) are of a more tolerable [Page 58] construction; sins of daily incursion, as Divines call them. Heb. 10.26, If we sin wilfully after we have received the knowledg of the truth, there re­mains no more sacrifice for sin, i. e. after we know this Jesus to be the only true Messias, and yet reject him, utterly reject Jesus Christ; and there is no other sacrifice for sin: The reason why these sins are greater, is because they speak more op­position unto, and rebellion against God, than sins of another Nature, Luk. 12.47, He that knew his Lords will, and did not accordingly, shall be beaten with many stripes.

5. Such as oppose God in his great design. Now what is the great design of God, but to glorifie his Grace in his Son? To the intent that now unto the principalities and powers in heavenly places, might be made known by the Church, the ma­nifold wisdom of God, Eph. 3.10. and what is that? According to the eternal purpose which he purposed in Christ Jesus our Lord, v. 11. That which crosses God in his greatest design, is there­fore a sin of the greatest Nature; opposition to God in the way of his Gospel, this is that which ruined the Jews, Rom. 11.20, Because of unhelief they were broken off; and will be the cer­tain ruine of every particular person, Joh. 3.19, This is the condemnation, that light is come into the world, and men loved darkness rather than light: Matt. 21.44, Whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it will grind him to powder. Neglecting will do it, Heb. 2.3, How shall we escape, if we neglect, much more oppose. There is nothing in the World more opposed than this: and nothing will [Page 59] sooner ruine the World, than this opposition.

Qu. 4. What are the grounds and foundations of this position; That a natural Man's works are all abominable?

Ground 1. Because all those works which are directly against Command, whether sins of com­mission, or omission, they are simply bad, and in their own Nature so, without any consideration of, or respect unto another thing. Some things are evil, because they have an evil end, or at best no good one; but these are without any such con­sideration, bad in the very object and matter; the very object being a thing forbidden: v. gr. To approach to another Mans wife, or any per­son not in conjugal relation, is evil: because that very person is forbid me. So to tell a lie, what­ever end I propound, (though to save a Person from death, a Town from destruction, a Soul from hell, &c.) is evil: because the very matter of a falsehood is forbidden. Nothing but Naboth's vineyard would content Ahab; but this was evil, because expresly forbidden: Thou shalt not covet: and peculiarly, the Jews were prohibited to alie­nate their inheritance.

Ground 2. All other works of a natural Man, which are not in themselves evil; yet are so upon divers other respects and considerations: Some, and but some of which we can here mention.

I. Because in doing them, they propound to themselves such ends as are evil, which ends are forbidden (though the things themselves not), and that makes them evil, and abominable; even [Page 60] every work of their hand, natural, civil, and re­ligious actions too.

1. Natural and civil actions (which I put to­gether, because of their like indifferent Nature in themselves; being neither good nor bad, but as they are used) are evil from the ends for which men do them, ex. gr. (to keep to what I men­tioned) when a man eats, and drinks meerly to gratifie his inordinate desire, or evil concupiscence: this Mans action is abominable, Eph. 2.3, this is fulfilling the desire of the flesh, and of the mind, i. e. as I take it, of a fleshly mind; which is only taken up with the things of the flesh, and such as corrupt Nature prompts them to. This is to serve sin, because it is obeying it in the lusts thereof. Rom. 6.6, 12. Lusts, or inordinate desire, are in themselves sin; and to drive on designs to gra­tifie them, is to serve sin: though eating and drink­ing be not forbidden; yet to eat to such an end is forbidden, as the lust it self. I might also in­stance in working, trading, &c. when it is only to gratifie (I say not to satisfie, for there is no satisfaction to any lust; they that sin most, would more, if they could) a covetous humour, or an inordinate desire of the things of this World.

2. In Religious actions an evil end propounded, as to the main, spoils all, and makes them abomi­nable. So Preaching, not to serve our Lord Jesus, but our own belly, Rom. 16.18, is an evil action. So Preaching Christ for contention, Phil. 1.15. Prayer, fasting, alms-deeds to be seen of men, are all evil, Matt. 6. Simulata pietas, duplex iniqui­tas. To hear, as Ezekiel's hearers, meerly to gra­tifie their fancy, as Men would hear a Song from [Page 61] him who hath a pleasant voice, Ezek. 33.32, this spoils all hearing. Or,

II. Because they propound not to themselves ends high enough, and good enough, i. e. spiri­tual ends; though naturally good ends. So to eat, drink, and work, meerly propounding to themselves a natural welfare, or meer outward prosperity, for their end (to heep up the body in plight, and the estate in good condition), this, though it be not simply bad, yet it hath nothing of spiritual good in it: The ends are not high e­nough, therefore the action is abominable. When ye did eat, did ye not eat for your selves? and when ye did drink, did ye not drink for your selves? and when ye did fast, did ye not fast for your selves? Zach. 7.5, 6, Did ye at all fast to me, even to me. So, if a Man keep a natural Fast, only for his health; it is all one: a Man may make himself a subordinate end; but not his last end. For men to eat, and aim no higher, is next to the Hogs eating Acrons. So in religious actions, to pro­pound ends below the business, and the nature of Christianity, makes them evil. See Zach. 7.5. Isa. 58.6, 7. especially consult Zach. 7.7 Should ye not hear the words which the Lord hath cryed by the former Prophets, when Jerusalem was inha­bited, and in prosperity? q. d. You are below the business of a Fast: Though you have kept up this ceremony this Seventy years, i. e. you are an un­humbled, unreformed people still; almost as far from the reformation the former Prophets called for, as ever you were, &c. Suppose God should expostulate with many of us here; ye have heard one day after another, but what are ye the near­er? [Page 62] the nearer God, the nearer Salvation, the nearer the ends of your hearing? are you not as much strangers to your selves, your own corrup­tions, and Jesus Christ, as if ye had never heard? Would not this quite blank us, and make us self-condemned?

Ground 3. Because they have no regard to man­ner or circumstances, inward or outward. The body and the carcase of a duty serves turn, with­out any soul; hearing, though without any con­sideration, without understanding, without profit. If their Prayers were Anatomized, they were all words, and phrases; voice, and gesture; no heart, no life; without any sincere desire, faith, or af­fection. Their Thanks-givings (as some are very full of their God-be-thanked) are without any re­sentment of his kindness, or admiration of his goodness to them. So for outward manner: All Companies are alike to them; offend or offend not, all is one to them. They are without mean or measure, any further than what comports with Credit, or Purse, &c. All times are alike: If they work not on the Lords-day, they can make it holy-day to recreate themselves; or at best, idle it away.

Ground. 4. Because all their doings are with­out faith, and its concomitants, Therefore they are abominable: for without faith, it is impossible to please God, Heb. 11.6. Why so? Because with­out Christ it is impossible to please him. God is pleased with no sinner out of Christ. So again, They that are in the flesh cannot please God, Rom. 8.8. i. e. In a state of corrupt nature, or un­sanctified. The reasons of this conclusion, partly [Page 63] are in the sixth and seventh Verses, They that are after the flesh, do mind the things of the flesh. And they cannot mind both: They cannot serve God and Mammon, Matt. 6.24. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be; So then, Ver. 8, They that are in the flesh, cannot please God. They are without any true love of God: and they that love not; all their works must needs be abominable; unless we can imagine God to be taken with a meer out-side.

This evidences the state of every natural Man to be bad, and by no means to be rested in. That must needs be a bad state; wherein he cannot please God. Who can think of resting in such a condition, wherein the Lord of heaven and earth, of salvation and damnation, is against him? What a strange creature is Man, that can please him­self in that estate, wherein he cannot please God? May be you never thought so much; it is now high time then to bethink your selves: Suppose the King of England should say, so long as ever any of my Subjects stay in France; whatever they pretend they do for me, I take nothing well; but they shall be proceeded against as Rebels, and Traitors. Would not this make them hasten their escape? De te tabula narratur, the moral belongs to thee.

2. This may be conviction to us, that our own works cannot save us: For if every work of our hand be abominable, from one to another, even the best we can do; then sure they cannot save us. Would any Man go about to obtain the fa­vour of a Prince, by a stinking Present? So is this [Page 64] people, and so is this nation, and so is every work of their hands, Hagg. 2.14. They cannot change our state neither: For bad works cannot make us good; though it is true, God in and by these, makes new creatures. This is not to take us off from doing what is good; but from taking up with our doings; or ever hoping, without special grace, to come into a better state.

3. If all the works of a natural Man, even the best, are abominable; then what are the worst? If abominable when he keeps the Sabbath: what when he breaks it? If hearing will not do: what if he neglect, or contemn and hate the light? If reading will not do, what is affected ignorance? If eating and drinking, in the natural Man be abo­minable, (as formerly explained) what is excess? If working moderately be a sin; what, when you spend all your time and strength upon it, and have no reserve for God? If a moral seriousness will not do; what then is ranting and revelling?

Object. 1. If all we do be bad and abominable; what need we care what we do?

Answ. I have all a-long carried it, you know, so as to clear it, That all works are not alike bad, though the best abominable in a natural Man. This may be caution enough to take heed of be­ing positively wicked; especially, Men should be afraid of being over-wicked, lest they provoke God to their sudden ruine and destruction. Be not over wicked: For why shouldest thou dye before thy time? Eccles. 7.17.

Object. 2. If so, that all is abominable, we are undone, we cannot help our selves.

Answ. This is the very complaint God would bring us to; that we are undone, and can do nothing but undo our selves: That so we may from the sense of this, look after the remedy. The salvation of the Messias answers all, Luk. 19.10, Christ came to seek, and to save that which was lost. Not only to save, but to seek, and to save those that cannot find the way to the fold. The Scripture hath concluded all under sin, that the pro­mise by the faith of Jesus might be given to them which believe, Gal. 3.22. The Promise, i. e. I will be to thee a God, Gen. 17.7. Which hath Heaven in it, and all things. The Law is revealed, and this Doctrine Preached to this purpose, that thou maist be beaten out of that conceit, that thou canst save thy self by thy works (for the Law is every ones first husband, Rom. 7.1, &c.) and be­come a very Beggar. When thou art come hi­ther, thou art in the Way to be found.

Quest. But must we, or can we do nothing towards helping our selves out of this misery?

Answ. Yea, something you may, something you can, and something you must do. If thou art a sensible sinner, thou art now in the pit of noise, as David calls it, Psal. 40.1. But thou must not lye there, and cry God help, only. Thou art an unbeliever; therefore thou sayest, thou wilt not hear. But Faith comes by hearing, Rom. 10.17. When they heard these words, the Holy-ghost fell [Page 66] upon them which heard, Acts 10.44. There is no unbeliever, that comes to hear, can tell, but he may go away a Believer. Now, if ever, thou hadst need to hear, especially what the Gospel says, and what is the good news unto the world, by Jesus Christ. To him give all the Prophets witness, that through his name, whosoever believeth in him, shall receive remission of sins, Vers. 43.

2. Consider, and meditate; What is a Man pro­fitted, if he hear that which is able to save his soul, if he never regard when he hath heard it? Therefore we ought to give the more earnest heed to the things which we have heard; lest at any time we should let them slip, Heb. 2.1. And Vers. 3, it is added, How shall we escape, if we neglect, &c? If you have had never such discoveries of God made to you in hearing, and you presently forget, as those which look in a glass, &c. Jam. 1.24. What are you the better? I am not willing to insist further; but conclude with this: That a na­tural Man may use all outward means, which God hath appointed.

CHAP. VII.

I come now to the last clause, There is none, &c. This seems very strange; especially to some. Were it not Scripture, we should present­ly deny it with a great deal of confidence: But you see it is express; The words are a proposition in themselves. I shall presently therefore apply my self to it.

Obser. 7. There's none that doth good, i. e. there is never a natural Man in the World that doth good, any good; for it is indefinite.

Where observe, the subject is the natural Man: for else, there are Thousands, and Ten thousands do good, being first made good. For the clear­ing the proposition, we shall distinguish of good.

Distinction 1. Good is either moral, or spiritu­al. Moral good, is when a Man hath virtuous acts, and virtuous habits; but all lead him not unto God. A man may have all the cardinal vir­tues, as they call them, and yet not one dram of grace. See an instance, Mat. 11.25, I thank thee, O father, Lord of heaven and earth; because thou hast hid these things from the wise and prudent. Concerning the same, or the like persons, he says they tithe mint, and annise, and cummin, and omit the weightier matters of the law, judgment, mercy, and faith, Matt. 23.23.

Why, what is the difference? What need you be so curious? because things which are so differ­ing in Nature, must be distinguished (or else let us confound all things): especially, because they much deceive men; or rather they deceive themselves by them.

Diff. 1. The one is acquired, the other infused. A man may grow a temperate Man, that hath been very extravagant; a prudent Man, that hath been foolish enough: yet all this while far enough from God, or true grace. The other is infused, Jam. 1.17, Every good, and every perfect gift [...] is from above, coming down from the father of lights. It is as God gives to every Man, 1 Cor. 3.5. It is re­vealed to them, viz. to babes, Matt. 11.25. God from above doth infundendo creare, and so de novo creare, create by infusing, and so a-new create.

Diff. 2. There are semina virtutum in natura, seeds of virtue in Nature: but no such matter in the other. Fortitude, and Prudence also, may depend much upon a good temper, and so may temperance too; when a man shall be never the more religious, or minding of God in any of all these. No, Not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1.13. It is not from the facility of one mans temper, or from the heroicalness of anothers. Every thing is excluded but God himself, and those things which men expresly contend for.

Diff. 3. The virtuous Man aims only at his bene beateque vivere, living well and happily: or something that may gratifie Self in some kind or other; but the Christian eyes God. Moses had respect unto him that was invisible, Heb. 11.27, And none of us (saith the Apostle) liveth to him­self, Rom. 14.7. Though, therefore a man may do that kind of good, yet spiritual good he nei­ther doth, nor hath. For the manifesting of it let's enquire a little (as our short discourse will admit) into the Nature of spiritual good: And pray mind what Scripture calls so, Job 34.4, 9, Let us know amongst our selves what is good: for Job hath said, it is unprofitable to delight in the Almighty. Here you see, delight in the Almighty is one of the species, or kinds of good. Mic. 6.8, He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do just­ly, and love mercy, and walk humbly with thy God? Here good is explained by its cause. What doth the Lord require of thee? and by its species, to do justly, love mercy, and walk humbly. There is ma­ny a Man that doth Justice, and Mercy, but loves neither; much less, walks humbly: for commonly it is [...], to be seen of men, Mat 6. The spiritual Man is described, Eccles. 2.26, One that is good in his sight: A good man, out of the good treasure of his heart, Luk. 6.45. The nature of spiritual good is, fieri ex interno principio, to proceed from an inward principle; that with a Divine naturalness, carries a Man God-ward. Thus no natural Man doth good, any good; these, or such like. To clear it in particulars.

[Page 70]1. The two great Commandments of the Law, they cannot keep, upon which all the other hang and depend. Therefore they can do no good.

1. Dilliges dominum Deum tuum, &c. Thou shalt love the Lord thy God with all thy heart, &c. This is the first and great Commandment. He can do any thing but love God; he may bring his sa­crifice every Morning, as the ten Tribes in their revolt, &c. Amos 4.4, Be very diligent, and observant as to particulars. But this poses him, Thou shalt have no other Gods before me. Some idol of Mammon, or pleasure is in his heart, 1 Joh. 2.16. The lust of the flesh, the lust of the eye, and the pride of life are of the world. The natural in­ventions of their heart: A corruptelis hominum ir­regenitorum, from the corruptions of unregenerate Men; Dixon. One of these are their Idols. They that were reconciled to God, were first Enemies, Rom. 5.10. And can an Enemy love with all his heart?

2. Non concupisces: Thou shalt not covet: This he cannot keep; he may keep his hand off, or his eye possibly, but not his heart; for the heart of Man is desperately wicked, Jer. 17.9, Fulfilling the desires of the flesh, and of the mind, Eph. 2.3. Whom doth the Apostle speak this of, but him­self, and all others while unregenerate, as is ma­nifest in the context?

2. They have no love to the person of a Me­diator, as he is naturally a meer stranger to Men in the notion; so when known, he is more ab­horred. He is one whom man despiseth, whom the nation abhorreth; even the professing Nation, Isa. 49.7. Christ tells the Jews: Now ye have [Page 71] both seen, and hated both me and my father, Joh. 15.24. If they had naturally any love to God or him, they could not have been at this rate.

3. They have no admiration or acceptance of the righteousness of the Gospel. What is that? imputed righteousness, though always accompa­nied with inherent, 1 Cor. 1.23, We preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness. None receive him but such as are born of God, To as many as received him, &c. Who were born again, Joh. 1.12, 13. What na­tural Man looks after the righteousness of the Gospel? Or when do you hear him complain for want of Faith?

4. To have done: What hungrings and thir­stings have they after communion with God? Where do you find a Man troubling himself a­bout any such thing, but one whom God hath awakened, and throughly wrought upon? They can live without God in the world, Eph. 2.12. It is only the sanctified that have fellowship with the father, and with his son Jesus Christ: Others are strangers to it, 1 John 1.3.

Distinct. 2. Good is materially, or formally so; and so is doing good. When the thing is done, or not done, which God commands, or forbids, there is good materially; but when so done, or omitted, as he requires, this is the very formality of a good action.—Forma dat esse, naturally; and so it is in Morals and Spirituals. Matter without form is nothing; if never so fair Effigies of a Man, but no soul, there is no Man, but the picture of a Man. Let the matter of the thing [Page 72] you do, be what God commands, and never so exactly done, as to the outward form: yet, if that [...], that aliquid intus, or inward Prin­ciple be wanting, Faith, and Love, whence it should proceed according to that Scripture, Luke 6.45, A good man, out of the good treasure of his heart, bringeth forth good; it is nothing in Gods account. Let a Man do what he can in that kind, yet in the proper notion of Scripture, he is not said to do any good, Jer. 13.23, No more can ye do good, that are accus­tomed to do evil. No? there is many a Man that hath very evil customs, that yet can do many a thing for matter good; yet properly he does no good in Scripture account, Rom. 7.21, When I would do good, says Paul, evil is present. What is the good he would do? He would do what he does with the best and purest will and affecti­on: but this he cannot, evil is present, and hin­ders him, 1 John 3.7, He that doth righteous­ness is righteous, even as he is righteous. What doth the Apostle mean, when he is giving a plain character of the Children of God? as you may see v. 10. What, shall we put in here for such, all that hand over-head, hap-hazard, they know not why, nor wherefore, do that which is materially good? No, the Philosopher must qualifie his mo­rals better than so; [...], &c. It is with mind, and heart; will, and affection; purpose, and intention; aim, and indeavour: Let this be made good of a natural Man, and then we will say, He doth good: shall I again prove it? Have I not said enough under the former distincti­on? Or doth not the every explication, with a [Page 73] little reflection upon common experience, shew, that every natural Man falls under this condemna­tion, He doth no good?

Quest. 1. Why do they not do good? I shall sa­tisfie this by making and answering several queries very briefly?

Answ. 1. Because they will not, quia nolunt, as Aug. i. e. the immediate cause of evil action in the general, or of their not doing good, is want of will. Will is against it; set upon its wickedness. The heart of man is desperately wicked, Jer. 17.9. And how can ye which are evil, speak good? Is Christs Logick, Matt. 12.33, and we may say, do good.

Quest. 2. Why do they not will good?

Answ. Because they cannot. Joh. 6.44, No man can come unto me, &c. Absolute impotency to one spiritual Act, speaks an impotency to all of the same Nature. For if, because they are spi­ritual, he cannot; then he cannot any, for the same reason. A quatenus ad omne.

Quest. 3. Why can they not?

Answ. Because they have lost their ability.

Qu. 4. Why? have they lost their free-will?

Answ. Not natural free-will, but natural free-will was never their ability to spiritual good; but Righteousness, or the Image of God: For it is not velle bonum, but bene velle bonum, to will good, but well to will good, which is good in [Page 74] our sense, and in account of Scripture; which free-will never attained to, but by the Image of God, or the benefit of righteousness, which it had before the fall, and hath now lost. Rom. 6.20, When ye were the servants of sin, ye were free from righteousness: and when was that? before con­version, verse 17, God bethanked ye were the ser­vants of sin; but now have obeyed, &c.

Quest. 5. But why is not this cured?

Answ. 1. No question, every Man shall be found guilty in neglecting himself, and the means of cure: But

2. To answer as some do, that they are not cured, because they will not be cured; is no rea­son in my apprehension; for the will to be cured is the main cure. And therefore, it is as much as to say; they are not cured, because they are not cured, i. e. simply, and truly to will grace. Can this be the reason, when it holds in every Man? no Man would be cured naturally: there­fore, if this be the reason, no Man ever should be cured. What is the reason then, that many notwithstanding their unwillingness are cured, but the will and good pleasure of God?

Object. Then God is the cause.

Answ. No culpable cause: unless you will make God bound to every wretched sinner. Is God bound to every wicked creature, that wil­lingly and wilfully undoes himself?

Consect. 1. Then men must expect no good. For consider, it is well done good and faithful ser­vant, [Page 75] Matt. 25.21. Heaven in Scripture is call­ed a reward, Col. 3.24, The reward of the inhe­ritance: And therefore it presupposes works, though it be not for work. I find heaven is looked upon as a reward of remunerative Justice, even by the best propugners of the most free Grace; though this be in and by virtue of Christ, and his merits. Therefore such as can do no good, cannot expect any good, nor can any give an ac­count of his relation to Christ, that hath not a working faith in his heart, Gal. 5.6. chap. 6, 7.

2. This does quite unhinge and unbottom a natural Man, and takes him all to pieces; dissolves and destroys all his works, and brings them to nothing. Where now is all that ever you did? what is become of all your sabbath-days? your closet-prayers? your alms? your compassionate vi­sits? If thou art a natural Man, they have wanted their life, and soul; and have been done but as a meer Heathen might have done them, or many a Christian in the visible Church, that shall ne­ver come into Gods joy; if this will not debase you, I know not what will.

3. Then also, they must become good, before they do good, de futuro, for the future. Do men gather grapes of thorns, or figs of thistles? Mat. 7.16. Will you count your selves Christians, because you bear leaves, or such wildings as a heathen may do? you must be good trees, else you will never bring forth good fruit. I expect to hear no good of those, that look not after regeneration, and reco­very of the Image of God. You will be but like stakes in a hedg, and farther from good seven years hence, than ever.

[Page 76]4. This may turn for a testimony to Gods peo­ple, If no natural Man do good, i. e. spiritually good, formally good, properly good, with mind, and heart, will and affection, and make it his de­sign and business so to do; then those who so do, are crept out of the common condition of Adam's posterity; and partake of the virtues and graces of the second Adam, Jesus Christ. For he that doth righteousness, is righteous, even as he is righteous: In this the children of God are manifest, and the children of the Devil, 1 Joh. 3.7. and verse 10. Thou mayst expect to hear; Euge bono serve, well done good servant.

Thus you have briefly seen in this verse, how a natural Man is lost by his bad works; and lost by his best; abominable, and can do no good. I would have every sensible sinner, that knows what I say, remember that Jesus Christ came to seek and save that which was lost. Luk. 19.10. He came to seek Zaccheus, as well as save him. But take heed of resting in a separate-Christ, or a Christ without appropriation and application. He must dwell in your heart by faith, Eph. 3.17.

CHAP. VIII.

IN this second Verse, we have 1. Gods in­quisition; The Lord looked down from hea­ven, &c. 2. The general object of this inquisition, upon the children of men. 3. The special matter, or the main thing he inquires into, To see if there were any that did understand and seek God. 4. The result of this inquiry, They are all gone aside.

To make way for observation: I shall first fa­cilitate the sense unto you. God is here compared to one on the higher ground, or in a watch-tower, that sets himself on purpose to take a full and ex­act view of things. The Lord looked down from heaven. Though God be every where, yet he is said to be there in special, where he doth most ma­nifest himself. Gen. 28.16, Surely the Lord is in this place, and I knew it not, says Jacob; is in this [Page 78] Place, i. e. in peculiar manner, manifesting himself. So Psal. 46.5, God is in the midst of her, i. e. in a special manner present, Ezek. 48.35, And the name of the city from that day shall be, the Lord is there, Jehovah Shammah: Which, because he doth in a most glorious manner in Heaven; he is therefore said to be there most emphatically. And here it is most properly accommodated to the case in hand.

Ʋpon the children of men, &c. The children of Adam, and who are they, but all, and every Man?

To see, i. e. to see exactly, or make most special Observation. For mark, he looks to see; as when a man doth most intensly fix his eyes to behold.

If there were any, any in particular, any amongst the whole multitude and generality.

Did understand and seek God. It is not so much, what they are, as to their & caetera, in their Se­culars; But how they stand affected towards him.

Obser. 1. God takes exctact notice, (he looks to see) of all, and every Son and Daughter of Adam, how they stand affected towards him.

Where we have asserted.

1. Gods Providence, his Observation, or notice-taking. God hath not left the earth, or the care of it; though he is said peculiarly (as before) to be in heaven, Psal. 11.4, His eyes behold, his eye­lids try the children of men. Prov. 15.3, The eyes of the Lord are in every place, beholding the evil and the good.

2. That this is an exact and unerring Provi­dence, that cannot be mistaken, as of one that sees [Page 79] from a mountain, to whom all is exposed. Heb. 4.13, All things are naked and opened unto the eyes of him with whom we have to do: Nither is there any creature that is not manifest in his sight: Creature of the heart, as I remember Mr. Dike ex­pounds it, 1 Kings 8.39, For thou only knowest the hearts of all the children of men, as elsewhere it is said, His eyes are upon their ways, Job 24.23.

3. That it is an universal Providence over all; upon the children of men, Gen. 6.12. God looked upon the earth, and behold it was corrupt: for all flesh had corrupted his way upon the earth. And vers. 5, God saw that every imagination of the thought of his heart, was only evil continually.

4. Though it be universally; yet it is as parti­cular over every Man, as if conversant about him alone. Jer. 17.10, I the Lord search the heart, to give every man according to his deeds. There's but one Lot in Sodom, and he takes notice of him, to deliver him.

5. That it is a most special Providence, in rela­tion to spirituals. It is whether they understand, or seek God. To know what men are towards him, and in relation to their last and main end. He beholds the evil and the good, Prov. 15.3, as eyil or good. Prov. 16.2, All the ways of man are clean in his own eyes; but the Lord weighs the spirits.

Demonstr. 1. Else how should God, as Soveraign govern all things? To govern, is to rule and or­der things, so as to bring them to their proper end. God made all things for himself, Prov. 16.4. And he must needs know how all things tend to this end.

Demonstr. 2. Else, how should God judg the World in righteousness? He hath appointed a day in which he will judg the world, and that in righte­ousness, Acts 17.31. And how can this be, un­less he have an exact knowledg! How should e­very Man have according to his deeds? See Rom. 2.6, 7, 8. Jer. 17.10.

Demonstr. 3. Else, how should Man know his own heart: which is necessary to set him in the way of salvation. He must see he is wrong, be­fore he can be right. How could the Word dis­cover the heart, and the very secrets of it, unless there were a Director and Supervisor? See 1 Cor. 14.24, 25. Heb. 4.12.

Quest. 1. But why is this enquiry, how they are affected towards him?

Answ. 1. Because God made Man to know, and love him. God planted affections in Man in­deed, whereby he might love, and affect other things also; but nothing as himself, nor any thing as his happiness: Therefore it is, he looks after this, as the law of the creature; and as necessa­ry to Mans end. God never intended Man a time in the World, wherein he gives license of estrangement from himself.

2. Because Redemption by Christ, in part con­sists in repairing and restoring Man to this good affection toward himself. 1 Pet. 1.18, Forasmuch as ye know; ye were not redeemed with corruptible things from your vain conversation: See Rom. 8.29. Tit. 2.14. Therefore God so looks after this [Page 81] (seeing we have fallen from our creation) as im­plying our Redemption.

Quest. 2. But doth God know every degree of our affection towards him; how little, or how much?

Answ. Yea, every degree; the secret of the heart, and the depth of the heart. Joh. 2. ult. He knew what was in man, i.e. whatever. Joh. 21.17, Lord, thou knowest all things; thou knowest that I love thee. The question was put compara­tively, Vers. 15, Lovest thou me more than these? Christ could testifie of the Woman, She loved much, Luk. 7.47.

1. It is well then, for Gods people that he knows, and knows exactly, how they are affected towards him; not only against the reproaches of the World, but the clamours of the Devil, and their own heart. He knoweth the way that I take, and when he hath tryed me, I shall come forth as gold, Job 23.10. It was Jobs comfort, against the imputation of his friends, who counted him an hypocrite.

2. It is comfort, in that he knows how little, or how much they are affected to him. He can reveal their righteousness to them, as well as their unrighteousness; their wants and defects. He can read the mystery of their heart to them, and shew them wherefore he contendeth with them; and make up all when he hath done.

3. This Doctrine is the bane of security. How should this affright every sinner! Thou art discovered: the eyes of the Lord are upon thee. It is in vain, for men to promise themselves exemption in sinning: It is not Chamber-walls, or Curtains night; or dark­ness [Page 82] will shrowd from him. Adam where art thou? Gen. 3.9, Is enough to scare every sinner, though in the Thickets. Imagine one working Treason against his Prince, while he stands and looks on.

4. It is in vain also, for men to deceive them­selves with pretences and excuses. Almost every one pretends to love God; but he sees exactly through all these fig-leaves. If thou turnest thy self, and think God sees thee not, because thou settest not thy self in his presence; art thou not therefore in his presence? God knows thee as ex­actly, as if thy very skin was pul'd off, and thy heart anatomized, according to the allusion, Heb. 4.13.

5. This adds further weight to the sinners load: For if God have such an exact providence, and all-knowledg; without doubt, he is as Omnipotent, as Omniscient. These two cannot be separate: The same excellency must have both; he is as able to hamper thee, and bring thee to judgment, with every secret thing.

6. Be exhorted therefore no longer to deceive thy self. God knows you infinitely better, than you know your selves. No question you know much, by your selves: (For who knows the things of man save the spirit of man which is in him? 1 Cor. 2.11.) Much more does God know, that hath his eye every moment upon thy heart. What a woful thing then, is self-security? It's only to keep quiet in the House, while the Devil possesses it. But be not deceived, God is not mocked, Gal. 6.7. And when is a Man deceived? If a man thinks himself to be something, when he is nothing; he de­ceives himself, vers. [...]3 of all cheats the worst. [Page 83] Therefore be not satisfied, till you know whether you be truly affected towards God, or no.

Quest. How should we know that?

Answ. 1. Affection is a stirring thing: though affection here implies knowledg, or presupposes it; yet that very knowledg is operative. It is easie to know, whether thou hast any motion or affecti­on towards God or no. How the heart moves, and stirs towards creatures, it is obvious, and easie to know, by that Man that observes himself; and why not towards God?

Object. But it is hard to know the sincerity of our affections, and motions, whether they be in truth.

Answ. Valet negative; It's negatively true. When Men find no affection for God, no heart, no motions, nor stirrings towards him; (suppose body and mind in good frame, which is here to be supposed: For otherwise, there are some as dead towards other things, as they are to God) we may justly question, whether there be any thing. Modus sequiter ad rem. If there be no such thing; then in vain do we enquire of the sincerity of it.

2. Affection if sincere, it is not only for com­mon Providences. It is not only because he hath made thee, feeds thee, and clothes thee, that thou lovest him; as you know the Devil objected in the case of Job, Job 1.9, 10, Doth Job serve God for nought, &c. Though Gods People may, and ought to be affected with all his goodness, in the way of common Providence; yet if this be all, this is no good affection.

[Page 84]3. When God and thy prosperity are divided, at least abstracted in thy thoughts; how is it then? If thou canst bless thy self in the Lord, as the Psalmist, Psal. 16.5, 6, The Lord is the por­tion of mine inheritance: The lines are fallen to me in pleasant places; yea, I have a goodly heritage: Then thou hast a test of thy sincerity; when thou canst love God for himself, and his grace reveal­ed in the Gospel.

4. Affection is a leading thing. If thou hast a good affection towards God, especially that of love (which is mainly here meant) it is a ring­leader of many other. Then thou hast longings and breathings: Oh when wilt thou come unto me? Psal. 101.2. Oh! when shall I come and appear before God, Psal. 42.2. Mourning, and sorrow in his absence: Thou didst hide thy face, and I was troubled, Psal. 30.7. Joy and praise in his pre­sence: O Lord my God, I will give thanks to thee for ever, v. ult, Psal. 4.6.

5. Affection is an active thing. John 14.21. He that hath my commandments, and keepeth them, he it is that loveth, 1 Joh. 5.3. And this is love, that we keep his commandments: and his command­ments are not grievious, i. e. unto love: For what love doth, it doth with delight. It will creep, where it cannot go. It puts thee upon a sincere evangelical obedience.

6. And Lastly, It is uniform. Every thing that is from a friend, we have a respect for. If thou hast an affection for God; thou hast an affection for every thing of God. Wilt thou say, thou lovest God, and hatest his Ordinances? Lovest God, and hatest his People; his Pictures? Lovest [Page 85] God, and hatest his Word? Or lovest his Word, and hatest his Commandments? Or lovest one Commandment, and hast no respect for another? Or are Commandments good, and Promises not precious? Or all Promises good, and Command­ments bad in thine eyes? Affection to God, im­plies affection towards all that is good; argumen­to a majori, by an argument from the greater to the less.

CHAP. IX.

We are now come to handle the general, and the special object of this inquisition, both toge­ther. Gods inquiry is concerning the Children of Men, whether any did understand. This is re­solved, Vers. 3. They are all gone aside. And in the Parallel place, Psal. 53.3, Every one of them is gone back. By the Apostle, Rom. 3.11, It is put determinately, There is none that understands, there is none that seeketh after God.

Observ. 9. There is none of all the Children of Men, that naturally have any true knowledg of God; such as makes them Men of understanding in Gods account. And because this seems either false, or harsh; I shall first, give you the demonstration of it.

Demonstr. 1. If they know God naturally; then they love him. For he that loveth not, knoweth not God, 1 Joh. 4.8. And if so, then they are beloved of him, and that in their naturals. Joh. 14.21, And he that loveth me, shall be loved of my father, and I will love him. Contrary to Ephes. 2.3.

Demonstr. 2. If they know him, they put their trust in him: for they that know thy name, will put their trust in thee, Psal. 9.20. And if so, then they do sincerely seek him (as in the con­nection): For, Thou Lord hast not forsaken them that seek thee. The consequent will be; That Man naturally seeks God, and that sincerely. Though the world say generally, they trust in God; it is clear they do not. They run the ven­ture and hazard; trust him, but not put their trust in him; but ordinarily live in a tempting of him. And again, if so, they are blessed. Psal. 84.12, O Lord of hosts, blessed is the man that trusteth in thee: Which who dare pronounce of a natural Man?

Demonstr. 3. If they know him, they are all Saints naturally; for to know God, is their de­scription. Heb. 8.11, 12, They shall all know me from the least to the greatest: For I will be mer­ciful to their unrighteousness. So Gal. 4.9, But if after ye have known God, &c. But who will say they are Saints naturally? Saints are such as have made a covenant with God by sacrifice, Psal. 50.5. A covenant with God by Jesus Christ; of whom people are naturally as ignorant as Horses, and as averse to him as Devils.

Demonstr. 4. If they know God, it is life-eter­nal to them. For this is life-eternal, to know thee, &c. Joh. 17.3. And then heaven is every ones natu­rally, by descent; which everts the whole Scrip­ture?

Demonstr. 5. If they know him; then they have the Image of God naturally. For the Image of God is in Knowledg, Col. 3.10, Renewed in know­ledg, after the image of him that created him: and if so; then every natural Man is an upright ho­nest Man; not only a Moral honest Man, (honest as the world calls them): For the Image of God made Man upright. And then why does the A­postle say, They were renewed to this, if it was natural?

Demonstr. 6. If they know God naturally; then contraries, and contradictories are true at the same time; as if you should say, a Sun in the firmament, and no Sun. For the Apostle tells the Ephesians, chap. 5.8, Ye were sometimes darkness, but now are ye light in the Lord; absolute dark­ness without the Lord: And this was universally true of all the gentiles. Acts 26.18, To whom now I send thee, to open their eyes, and turn them from darkness to light.

Demonstr. 7. If any know naturally, why not all? For if Nature be the cause, it must be a cause in all. But can we give no instances to the con­trary? Did Peter know while God revealed? Flesh and blood hath not revealed this unto thee, but my Father, Matt. 16.17. Did Paul know, [Page 88] as learned as he was? Nay, is not the whole World, (I mean it, as opposed to Gods people) a most deplorable instance to the contrary? Joh. 17.25, O righteous father, the world hath not known thee!

Demonstr. 8. If they know him, how comes the World to be fo sinful? The whole world lies in wickedness, 1 Joh. 5.19. And omnis peccans est ignorans, every sinner is an ignorant creature. He that says, I know him, and keepeth not his com­mandments, is a lier, 1 Joh. 2.4. The Apostle counts, and calls all the world wicked; though it be at a more sober rate than in our Times.

Demonstr. 9. If they know God; then heart, and affections, and all the train of them are for God, for they follow Knowledg. Why does a man love any thing, desire any thing, delight in any thing that is good, but because he knows it so? And therefore, for such as are converted, God is said To shine in their heart, 2 Cor. 4.6. i. e. so as to engage their love, desire, delight, &c. And they are said, To understand with their heart, Matt. 13.15. If an Hebraism be acknowledged; it will not make against me.

Demonstr. 10. If they know God; then God knows them, cum effectu, i. e. loves, and delights in them. O continue thy loving kindness to them that know thee, Psal. 36.10.

Demonstr. 11. This would null one great end of [Page 89] preaching: Which is to turn from darkness to light, and from the power of Satan to God, Acts 26.18.

To conclude, for I have almost wearied you with Arguments; though I cut them short:

Demonstr. 12. If they know; then they are up­right excellent persons. Prov. 15.21, A man of understanding walketh uprightly. chap. 17.27, A man of understanding is of an excellent spirit. Where is this excellent upright spirit in the World? The contrary, a perverse cross spirit to truth and goodness, is most manifest.

I have been the longer upon this; because we are now upon one of the main parts of this natu­ral Corruption.

Object. 1. But they may know, if they will ap­ply themselves, and give diligence?

Answ. 1. If you mean, they may know by Gods blessing, and inspiration, upon endeavours; we ea­sily grant it: but then it is not to the case the objection means; they are Men of understanding, because they may know naturally, if they will take pains, without the special inspiration of the Almighty.

Answ. 2. Where doth Scripture ever say, that they understand, or are Men of understanding spi­ritually, because they can understand naturally? or in plainer English, that because they have reason, and natural understanding, therefore they are Men of understanding in Gods account, and in the sense of the Text? It is true, men that [Page 90] have potentiam activam, or proxime activam, i. e. which have a mind habitually enlightned by the spirit, are said to understand even then, when they do not actually understand or make use of their knowledg. But for men that have potentiam mere passivam, or obedientalem, i. e. a power more than a Beast in them to understand, if God en­lighten them: I say, where do you find that Scripture owns these for men of understanding?

Answ. 3. Where doth Scripture ever say, ei­ther in word or sense, that a natural Man can know? The contrary is plainly asserted, 1 Cor. 2.14, Neither can he know them: and who is this? it is a natural Man, [...]. I know many have endeavoured to make it run the car­nal man; and say indeed the carnal man knows not, nor can, i. e. one addicted to his lusts, so long he cannot; because they blind him, but it is [...] the soulleyman, i. e. the man of the best ap­prehensions, and most improved intellectuals, so long as he is a natural man: as appears by the opposition. But he that is spiritual, judgeth all things; and by the reason given also, vers. 14, The natural man cannot know, because they are spiritual discerned, i. e. man must have the teach­ings of the spirit, and be indued with it, ere he can know them, as vers. 12. Besides, I answer, every natural man is a carnal man, i. e. he is all for the interest of flesh, or self; something of self: For [...], The wisdom of the flesh, i. e. the best of it is enmity, Rom. 8.7. The best in such a man is mastered, and over-powered. And the Apostle, vers. 9. explains, who is a carnal [Page 91] man by this: He hath not the spirit; as Jude vers. 19. Sensual, not having the spirit.

Answ. 4. If they may know, if they will, then it seems they are wilfully ignorant, or willingly so. And how can an habitually-wilful-willing-ignorance consist with true saving knowledg, or a power to know? Let the first foundation, or reason of their ignorance be where it will, it seems they are confessedly ignorant; and you say they are willingly so: Then speak whether Scrip­ture ever accounts such to know God, or to be men of understanding. Let's canonize all the World.

Answ. 5. The objection must be understood of saving knowledg; or else it signifies nothing at all: for, we deny not unto men power of other know­ledg. And if men savingly know God, or can know him; How is it, they are not spiritual, or in an heavenly disposition naturally?

Answ. 6. If so, how is it said, that they only learn, whom God teaches? John 6.44, No man can come unto me, except the father which hath sent me draw him. And how doth God draw? to be sure one way (whatever other there be) is by teaching; as it follows vers. 45, He that hath heard, and learned of the father, comes And this is the meaning of the promise, Heb. 8.11, They shall all know me, &c. i. e. I will teach them, and they shall know me.

Object. 2. It's true, man cannot of himself know God or his mind, unless he had revealed it: But [Page 92] now he hath revealed his will, i. e. indited the scrip­tures, he may know?

Answ. When John Baptist preached, yet he says (as he found by experience in the Jews), A man can receive nothing, except it be given him from heaven, John 3.27. Though revealed and dis­covered, yet he can receive nothing. When Christ himself preached, the Jews murmur, upon which occasion, says Christ, John 6.43, Murmur not amongst your selves: No man can come unto me, except, &c. v. 44, It is is written in the pro­phets, they shall be all taught of God, vers. 45. Though Christ himself preach, there must be hear­ing, and learning of the Father; be the thing ne­ver so clearly revealed, by Christs own mouth.

Inst. Because they would not?

Answ. I grant they would not; but this is not all, for had they heard, and learned of the Fa­ther, they would, therefore they were ignorant and blind, as well as wilful. 1 Cor. 2.14, They are all foolishness unto him, neither can he know them.

Object. 3. It is true indeed, of our selves we can­not, we must have the aid and assistance of the spi­rit; or else we cannot?

Answ. 1. But aid, and assistance alone will not do with a natural Man; there must be creation, infusion; therefore God promises when he will convert, To put his laws into their mind, and write them in their hearts, Heb. 8.10. There­fore [Page 93] also the holy Ghost is compared to an uncti­on. But ye have an unction from the holy one, and ye know, &c. 1 John 2.20, 27, But the anointing, which ye have received of him, abideth in you; and ye need not that any man teach you; but as the same anointing teacheth you, &c. and even as it hath taught you, &c. And though an unction be outwardly applied to the body; yet here it is only Metaphorical.

Answ. 2. What mean you by aid and assistance? If you mean to enlighten the object; to make that more manifest, visible, or intelligible; it is never the more so to a blind eye, he that sees, must have a visive faculty, as well as a manifest object. And he that sees spiritual things, must be spiritually discerning. 1 Cor. 2.14, 15.

Answ. 3. If you mean to enlighten your minds: how should the mind be savingly and habitually enlightned, without a new light infused into it? It is not light meerly, glancing and transient will do it. What if it shine, and leave you in some way of common enlightning; What are you the nearer? Doth the Apostle mean no more by re­ceiving the spirit, But the anointing which ye have received of him, &c? And are they not said to have it? But ye have an unction from the holy one? And lastly, It is said to abide in them, in the fore­cited place, 1 John 2.20, 27.

Quest. 2. Ʋnderstand what?

Answ. Any thing that is spiritual, they under­stand not, either [...], God, or [Page 94] any thing divine and spiritual, or of spiritual concernment. To give instance in some things most obvious.

1. They know not sin; understand not it. (Sin, though it be not spiritual, but diabolical; yet to know it, is of spiritual concernment, and there is a spiritual knowledg of it:) however they may find what the lash of it is; That it is evil and bitter, Jer. 4.18. Yet this is to know it, no o­therwise than the Devils know it. And what they know this way, is rather from the common work of the Spirit of God convincing, than from natu­ral knowledg. They know nothing of the evil na­ture of it: And therefore, they would as freely choose it as ever, if they could at as easie a rate.

2. They understand nothing of God. No? Yea sure; they know he is Omniscient, Omnipotent, and what not? But not with any particular know­ledg; else they would glorifie him as God: which they do not any more, than the Infidel Gentiles, Rom. 1.20, 21. O righteous father, the world hath not known thee, Joh. 17.25. Their knowledg of God, is rather an idea, than real; as if he were universale, rather than singulare individuum; an universal Nature, rather than a singular Being, that can do them either good or hurt; otherwise his power would terrifie them, his Omniscience scare them, his goodness affect them. The Apostle makes it peculiar to Gods People, to know him, I write unto you little children, because ye have known the father, 1 Joh. 2.13. I omit to speak of Christ, which is more a mistery to a natural Man.

3. They understand not holyness, i. e. nothing [Page 95] of the beauty of it. However they may discourse of the nature of Grace: yet they see not any thing of excellency in it; though they may apprehend something of good in moral virtues. Where was ever greater splendour of holiness, than appeared in Jesus Christ on earth? And if the World were so well inclined to it, (as some Men would make us believe) Jesus Christ should have been wonder­fully beloved and admired amongst them; espe­cially by the Pharisees, the great pretenders unto holiness. But what says Christ? Now have they both seen, and hated both me and my father, Joh. 15.24. You may see a second instance in Stephen, (if you please) how mightily the World was ena­moured with it, Act. 7.55, &c.

4. And Lastly, It is not any thing they know of this kind. But the natural man receiveth not the things (whatever they be) of the spirit of God; for they are foolishness unto him: neither can he know them, 1 Cor. 2.14.

Quest. 3. What kind of knowledg, or understand­ing is that the Text speaks of, which is here de­nied to natural Men?

Answ. I shall lead you to this, by several steps: where you shall see Scripture clearing it self.

1. Sometimes Scripture attributes to Men, know­ledg and understanding. Job 32.8, There is a spirit in man; and that is a spirit of understand­ing. Prov. 20.27, The spirit of man is the candle of the Lord. A Candle serves to manifest something. More fully, Jud. v. 10, But in what they know naturally, in those things, &c. 1 Cor. [Page 96] 11.14, Doth not even nature it self teach you? Nature you see teaches something; is sufficient to something. And accordingly, we have no rea­son to deny to Man, what we grant to Devils.

2. Scripture acknowledges Men may be not on­ly naturally wise, but improved in their know­ledg. Matt. 11.25, Thou hast hid these things from the wise and prudent: Those that were wise, in rebus cognoscendis, to know things; Prudent, in rebus agendis, in their actings. They may be great Counsellors, States-men, Politicians. Ga­maliel was known to be a wise, prudent Man, and able to give the whole Senate advice. Act. 5.38, Refrain from these men, and let them alone, &c. So was Paul, that was brought up at his feet, even while he was a Pharisee; Act. 22.4, Though I have the gift of of prophesy, and under­stand all mysteries, and all knowledg, 1 Cor. 13.2. So that we detract not from mens parts, or learn­ing, where there is real worth; or deny every kind of knowledg to them. They may be learn­ed and prudent Men, fit for business.

3. Scripture grants to all some knowledg of God, even in things spiritual. That which may be known of God, is manifest in them, Rom. 1.20. The Gentiles do by nature the things contained in the law, Rom. 2.14. Therefore something of the Law they know naturally: Much more may they know in Scripture, and from Scripture; especially under plentiful means. Rom. 2.18, And knowest his will. Ver. 20, Which hast the form of knowledg, and of the truth in the Law: Even such know­ledg they may have, as to keep themselves from the gross evils of the World; or in a sense to re­cover [Page 97] themselves from them. 2 Pet. 2.20, If af­ter they have escaped the pollutions of the world, through the knowledg of the Lord and Saviour Jesus Christ. You see, they may know right and wrong, just and unjust; nay, have the knowledg of the Gospel, so as to be much reformed outwardly; yea, they may be enlightned, and tast of the good word of God, &c. Heb. 6.4, 5. Therefore, we deny not to natural Men all knowledg of spiritu­al things, when we say, There is none that under­standeth.

4. Yet again, there is some kind of knowledg, that Scripture frequently and commonly denies to natural Men; and generally denies them to be Men of understanding in a strict and proper sense. O righteous father, the world hath not known thee, Joh. 17.25. And Joh. 14.17, Whom the world cannot receive: beeause it sees him not, neither knows him. Deut. 32.28, 29, For they are a nation void of counsel: neither is there any understanding in them. O that they were wise, that they understood this. Isa. 27.11, For it is a people of no under­standing. You see this verified generally of the Jews, who had the means of knowledg, and the priviledg of the Oracles of God. The fear of the Lord is the beginning of wisdhm: good under­standing have they that do his commandments, Psal. 111. ult. Therefore they which fear not God, have not so much as the A. B. C. of right knowledg. Hence Scripture commonly gives the Fool to them.

5. Scripture speaks of a peculiar manner of knowing. 1 Cor. 8.2, He knows nothing yet as he ought to know, [...], in comparison of which, [Page 98] it despises and undervalues all the rest as no know­ledg. We know that all have knowledg, q. d. such as it is; but it is worth little, good for nothing, to any saving, spiritual purpose. Eph. 4.20, 21, But ye have not so learned Christ; if so be ye have heard him, and been taught by him as the truth is in Jesus. This is a special teaching, and learning, which Christ only teaches. Psal. 119.34, Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart. What is this? Does David beg teaching of God, and pro­mises and undertakes for all the rest, of himself? No, but he prays for that peculiar manner of teaching, which will enable him to do all, or ob­serve all. Give me understanding, and I shall, &c. Joh. 6.45, They shall be all taught of God. Here is a Divine teaching, and learning of spiritual things. All the rest is but humane: This is of God himself.

6. We find Scripture plainly distinguishing of natural knowledg, and spiritual. Col. 1.9, That ye may be filled with the knowledg of his will, in all wisdom and spiritual understanding. 1 Cor. 2.14, For they are spiritually discerned. Psal. 119.18, Open thou mine eyes, that I may behold wondrous things out of thy Law. Now this special, peculiar, spiritual wisdom and knowledg, is that which the natural Man hath none of. And thus it is true, There is none that understandeth. Which that you may the better understand, we shall briefly ex­plain it, 1. By its Nature. 2. By its Proper­ties.

1. In its Nature. It is a special light set up in the mind, by the spirit of God, whereby it is ele­vated [Page 99] and inabled to discern, and judge of things spi­ritual in another manner than any natural man doth, or can do. To explain this.

1. It is a special light. Therefore it is called the Light of the knowledg of the glory of God, 2 Cor. 4.6. All Light manifests something, in some manner, as all knowledg does: But this is the light of the knowledg, i. e. which so mani­fests the Glory of God, as no other knowledg doth. Many men have a knowledg of spiritual things, (as I have said before) but not an eviden­cing, manifesting Light of the glory of them. See Eph. 5.8.

2. Set up in the mind, i. e. habitually: In op­position to some meer passing, transient light; which possibly other men may have. This abides in them, 1 Joh. 2.27. Whereby they are in some measure disposed to judg of things at one time as well as another: Though this alone serves not for actual judgment, and apprehension.

3. By the spirit of God: For though there be a spirit in Man; yet the Lord giveth wisdom, out of his mouth cometh knowledg and understanding: he layeth up sound wisdom for the righteous, Prov. 2.6, 7. It is the anointing teaches, as before, 1 Joh. 2.27.

4. Whereby the mind is elevated and inabled. 1 Cor. 2.15, But the spiritual man judgeth all things, i. e. discerneth, q. d. he is in a better ca­pacity, as one in an higher Sphere, where he sees that which no other man sees; which is called The spirit of a sound mind, 2 Tim. 1.7. But now after ye have known God, or rather are known of him; how turn ye again, &c? Gal. 4.8, 9. [Page 100] This is that which makes him wonder, that after they had such advantage from the spirit of better judging, they should recede to poor empty cere­monies, which had nothing in them, &c.

5. In another manner than, &c. Matt. 15.14, Let them alone, they are blind, &c. Christ wonders not that they were offended at his Doctrine, nor did regard, Because they were blind, and not a­ble to judg of such matters. He wonders not, that many of his followers should go back; but if Pe­ter, &c. Will ye also go away? John 6.67, But wisdom is justified of her children, Matt. 11.19. q. d. They which are wife, and truly spiritual, will be able to make a right judgment of these things.

Hence it is that they know,

1. The truth and reality of things spiritual. Col. 1.6, Since the day ye heard of it, and knew the grace of God in truth. The grace of God is a notion men play with in the hear-say of it; but when they know it in the truth and reality of it, then it fructifies; they are therefore said to be of the truth, Joh. 8.37, Every one that is of the truth, heareth my voice. The reality of things takes upon them. Rom. 7.9, When the law came, sin revived, i. e. when the spirit brought it home, he saw it in the reality of it, vers. 13, Sin appeared to be sin, in its proper colours, and what a great evil it was, That took occasion, even by the Law and Com­mandment, to work in him all manner of evil.

2. The goodness, and worth of them. Matt. 13.45, The merchant-man, when he had found one pearl of great price, went and sold all; he was able to judg of the value of it. 1 Pet. 2.7, Ʋnto you, [Page 101] which believe, he is precious; that is, to those which have spiritual judgment and apprehension of things: other men would be ready with Judas, to sell Christ for thirty pence; or part with God for a small matter: When to David, the Lord is his portion, Psal. 16.5.

3. The excellency and transcendency of them, Phil. 3.8, Yea doubtless, I count all things but loss for the excellency, &c. [...]; propter emi­nentiam, because of the excellency. Psal. 89.6, Who in the heavens can be compared to the Lord? Psal. 73.25, Whom have I in heaven but thee? &c.

4. The great importance, and near concern­ment of things spiritual. John 16.8, He shall con­vince the world of sin, because they believe not, i. e. that all their sins are upon their back, for want of Christ and his righteousness. The spirit of God never suffers the elect of God to take up with, and rest in a general notion of the Gospel without Application: Therefore having convinced of sin, he goes on to convince of the necessity of Faith and Righteousness. You have all the people of God therefore of the same mind in the main, with the Spirit speaking in Scripture, as to such things as these, John 3.7, Ye must be born again. Mark 16.16, He that believeth not, shall be damned. Luke 13.5, Except ye repent, ye shall all likewise perish, 1 Cor. 16.22, If any man love not the Lord Jesus Christ, let him be Anathema, &c. You have them therefore never satisfied without these things in some measure.

Object. 1. But doth not a natural man know all these things; the reality, goodness, &c?

Answ. There are three things which come un­der [Page 102] the notion of knowledg in the general. 1. O­pinion. 2. Science, or Knowledg properly so called. 3. Faith.

1. Opinion is a slighty assent unto things, ground­ed upon meer probable Arguments: whence they think it is so, and it may be otherwise.

2. Science is a firm assent to things grounded upon Demonstration, or the reason of things: which certainly shew them to be so.

3. Faith in the general is an assent unto any thing upon the credit of another. And so far as his credit will go that delivers such a thing, such is our Faith. And this is either, 1. Humane, or 2. Divine. Founded either upon the word of Man, which is always fallible: or upon the word and authority of God, which is always certain.

1. According to the first; it is easily granted, men may have knowledg, i. e. if opinion be taken for knowledg. And thus they may dispute pro and con, in matters spiritual, and yet know no­thing in truth; Nay, they may dispute only pro, and defend the truth, and yet not know the truth, nor be men of understanding; (Dialectica est ars disserendi de re qualibet. Logick is an art discoursing concerning any thing) beacuse they apprehend the Arguments of Scripture, only as probable.

2. As to the second, a natural man may have an assent, a firm assent to many things in the word of God; because he is able to give a rational ac­count of them, even from natural Principles. And hereupon many believe (to speak of Faith largely) many things: And hence it is, that they reject o­thers also. But this is believing spiritual things no other ways, than we believe any other book [Page 103] or discourse. I will at this rate believe any thing for which any man can shew me good reason. And then also, the man, that hath the strongest reason, must needs carry it. This is but a com­mon faith; no special assent that Scripture re­quires: from this men may discourse largely.

3. There is a faith, or belief, which natural men may have, even of things revealed in Scrip­ture, because revealed: which yet is not deep e­nough, nor will serve turn. Joh. 2.23, 24, Ma­ny believed in him, when they saw the miracles which he did; but he did not commit himself to them. Here was a company of believers which Jesus Christ durst not trust. Joh. 12.42, 43, Amongst the chief rulers also, many believed on him; but be­cause of the Pharisees, they did not confess him: For they loved the praise of men, more than the praise of God. There may be a forced faith (as it seems here) by the conviction of miracles; a traditional faith, when men take such and such Doctrines for granted, because the Church delivers them; or from slighty apprehensions of the truth of the Gospel, as seeming most probable. Any of these will serve for Discourse; but none of them save the Soul.

Object. 2. But they must needs grant, these things are so true and good, &c. they are able to argue them.

Answ. Though they may argue them from the aforesaid principles: Yet they see not the re­ality, goodness, excellency; much less, the super-excellency of them: If they did, it would trans­form them.

[Page 104]1. They discern not, perceive not, the things, in propria specie, but only aliena, in their proper colours, but only in others. They apprehend words, and phrases, parables, similitudes, common notions; but not the things in their special, pe­culiar, specifical notion. They see the second no­tions; not the proper, native, spiritual goodness and excellency; which is the thing, that works, and is effectual. Matt. 13.11, To you it is given to know the mystery of the kingdom of heaven; but to others it is not given: But to others in parables (as it is Luk. 8.10,) That seeing, they see not, and hearing, they hear not. Ye shall see, and not perceive, lest at any time, they should understand with their heart, and should be converted, Matt. 13.13, 14, 15. They that understand the mystery, are converted. If God, or Christ, or Holiness were seen in their native excellency, they must needs affect Men. If sin was seen in its native deformity, and de­filement, it must needs make men hate it. Deut. 29.2, 3, 4, Ye have seen all that the Lord did be­fore your eyes in the land of Egypt, upon Pharoah, &c. The great temptations, and signs, and those great miracles: yet the Lord hath not given you an heart to perceive to this day. They perceive not, veritatem, rem ipsam, the thing it self, the truth; but only the second notions of them, and terms which nature, custom, or education teach them: so all things are dark and insignificant to them. Natural men see heavenly things, but not in their own proper light, but by an inferiour light. Sibbs in his Bruis'd Reed, pag. 100.

2. They see them not, in particulari, in parti­cular. Therefore their knowledg is insignificant, [Page 105] and comes to nothing. The things are all parti­cular, or rather singular. Reason apprehends them not, but by the help of sense; which either needs their presence, vel saltem representationem earum spiritualem, or at least the spiritual repre­sentation of them, Ames. de lum. naturae. Hea­vens light is to guide in the particular passages of life. Dr. Sibbs bruis. reed pag. 103. When they meet with an universal proposition, or truth in Scripture, they see not themselves implyed. ex. gr. Ezek. 18.4, The soul that sins shall dye. Or Joh. 3.16, Whosoever believes, shall have everlast­lng life. A deceived heart hath turned them aside, that they cannot deliver their own soul, nor say, is there not a lye in my right hand? Isa. 44.20.

3. They see them not, judicio practico, with a practical judgment. And so they apprehend them not true, or good in relation to them­selves. All Divine knowledg is practical, i. e. influential first upon the affection, and then to action; all things in the Book of God are written to this end, even the most speculative mysteries of the Gospel. But when nothing takes upon the Conscience, so as by it to be commended to the heart, then all knowledg is useless and ineffectual: For in practical Sciences, what is all knowledg, that speaks not to practice? What is all the know­ledg of a Scholar in Moral Philosophy, that can talk of the summum bonum, the chief good, and the ultimus finis, the last end; and yet directs no­thing hereunto, nor squares accordingly? What doth it signifie, to have the exact definition of all virtues and vices; and yet neither hate the one, nor love the other? So, what is all know­ledg [Page 106] in Divinity that a Man's Conscience never commends to him, as good for him? Spiritual light sees spiritual good, with application to our selves. Dr. Sibbs, Br. r. pag. 109.

4. They see them not, modo congruo, in a ta­king manner. Religion suits not their persons. They are rich, and 'tis below them: or they are poor, and cannot find time, &c. It agrees not with their business, as they count: They have oxen, and farms, and wives, or something to mind before it, Luk. 14.18, 19, 20. At least, it suits them not at the present: As he said, non modo domine, not yet Lord. Aug.

2dly, There are many properties, and adjuncts, whereby this right understanding is distinguished in Scripture; as

1. It is knowledg with acknowledgment. Eph. 1.17, The spirit of revelation, in the acknowledg­ment of the truth. Col. 3.2, To the acknowledg­ment of the mystery of God, and of the father, and of Christ. Acknowledgment is an owning a thing in particular; as we do a Man we are acquaint­ed with; which is the product of that evidence the Spirit of God gives to the things he attests.

2. It is knowledg with approbation and allow­ance. Jer. 24.7, And I will give them an heart to know me, that I am the Lord:—for they shall turn unto me with their whole heart. Phil. 1.9, 10, And this I pray, that your love may abound—in knowledg, and in all judgment: that ye may approve things that are excellent. Joh. 4.10, If thou knew­est the gift of God, and who it is that says to thee, &c. thou wouldest have asked of him, &c.

3. It is knowledg with appropriation, Job 5. [Page 107] 27, Hear it, and know it for thy good. Is it I? is it I? As the Apostles cryed out, Mark 14.19.

4. It is a knowledg joyned with the fear of the Lord. Job 28. ult. And unto man he said, Be­hold, the fear of the Lord, that is wisdom; and to depart from evil, is understanding. The fear of the Lord, i. e. a filial, reverential fear: Not as the Indians fear the Devil, lest he should hurt them. There is many an ignorant Man goes plodding on, and makes account he fears God: But does he e're the more for his think-so? No, he must be a Man of some knowledg that fears the Lord. But this right knowledg is not a meer knowledg, (as some prating men would have it) but necessa­rily joyned with the fear of the Lord.

5. It is described by its cause: It is of Divine operation. Eph. 1.17, Give you the spirit of wis­dom and revelation. Jam. 4.17, But the wisdom which is from above, &c.

6. By it's preeminence and excellency, Prov. 4.7, Wisdom is the principal thing: therefore get wisdom, &c. Natural wisdom is not the Principal. Job 28.12, Where shall wisdom be found? and where is the place of understanding? Vers. 13, Man knoweth not the price thereof: neither is it found in the land of the living, Vers. 18. No mention shall be made of coral, or of pearls; for the price of wis­dom is above rubies.

7. By its effects, Eccles. 7.12, But the excellen­cy of knowledg is, that wisdom gives life to them which have it. Prov. 24.5, A wise man is strong, and a man of knowledg increaseth strength.

8. From its latency, and obscurity to men. Job 28.21, It is hid from the eyes of all living, Matt. [Page 108] 11.25, Thou hast hid these things from the wise and prudent. Prov. 24.7, Wisdom is too high for a fool.

9. By its self-denial, 1 Cor. 3.18, Let him be­come a fool, that he may be wise. How is that? distrust all his own wisdom, to learn this true wisdom. 2 Cor. 3.5, Not that we are sufficient of our selves, to think any thing as of our selves. Prov. 3.5, And lean not to thine own understanding.

10. To have done. It is joyned with purity of heart, with works, and a good conversation. Jam. 4.17, But the wisdom which is from above, is first pure, &c. Vers. 13, Who is a wise man, and in­dued with knowledg amongst you? let him shew out of a good conversation, his works. Jer. 22.15, 16, Did not thy father eat, and drink, and do judgment, and justice, and then it was well with him? Was not this to know me, saith the Lord? Many more excellent properties I might enlarge upon (though you see I have contented my self with the bare mention of these). I only turn you again to that, Jam. 4.17, But the wisdom which is from above, is first pure, then peaceable, gentle, &c. full of mer­cy, and of good fruits, without partiality, without hypocrisie. So I have dispatched this third par­ticular: The fourth remains.

4. Whence is it, that a natural man knows not?

To speak to it in a few words.

1. Partly, from the sublimity and great excel­lency of the things to be known. Some things are difficult to know, because of their imperfection; others from their great perfection and sublimity. Such are spiritual things, and therefore they ex­ceed [Page 109] all natural knowledg. They are said to be things above, Col. 3.1, 2. The way of life which is above. Prov. 15.24, The great things of Gods law, Hosea 8.12.

2. By reason of the utter impotency of the sub­ject. For though the things were sublime and heavenly, yet man once knew them with ease, and delight. But now he hath lost the Image of God, he can no more bear the light of them; than the Owl the Sun, he hates the light, John 3.20. Every natural man is carnal: as is clear from the Apostles argument, Rom. 8.9, But ye are not in the flesh, but in the spirit, if so be the spirit of God dwell in you. But no natural man hath the spirit of God dwelling in him: Therefore he is in the flesh, or carnal. And the carnal mind is enmity to God, vers. 7. Flesh hath always a blind with it, a man will not see that which he hath no mind to know; Therefore it is called the wisdom of the flesh, vers. 6. Because it is wholly subjected to, acted, and agitated by the flesh. However, suppose a man were in pure naturals (as they call it), yet what is that which is natural, to that which is spiritual? Nature cannot rise so high, and spiritual things cannot abate of their excellency; and so they keep a perpetual distance.

1. Then what a strange perverted creature is a natural Man. All things must needs be out of or­der, when the King is out of the throne: all things in confusion while men are wholly in the dark. If thine eye be evil, thy whole body is full of dark­ness, and men in darkness know not whither they go. 1 John 2.11. Men in darkness distinguish of nothing: A man may take his foe for his friend. [Page 110] Natural men are ready therefore presently to stumble upon any thing; to swear, and make no matter of it; to break the sabbath, and turn their back upon Gods ordinances, and make nothing of it; attempt their neighbours chastity, and pro­stitute their own, and make nothing of it; eat and drink to the abuse of themselves, and all Gods mer­cies, and make nothing of it; wipe their mouth, and all is well. If they hit upon that which is good, it is but a chance; and God never regards the sacrifice of fools. It is true, God impresses so much light, by reason, education, restraint of laws, the censure of wise men, that many are kept with­in some bounds of civility, or else the world would not be tolerable. Yet, where this spiritual light and understanding, I have been speaking of, is wanting, there is nothing but fancy, affection, and self-will, in this little world Man: And fancy, and affection are no more than the Principles of Beasts. Man that understandeth not, is like the beast. Psal. 49. ult.

2. What an utter incapacity is every man in, for heaven, and happiness! Every body thinks they are going thither, though they be quite out of the way. If you would go by the law (though in­deed there is no hope that way) the law requires knowledg, and effectual knowledg, Rom. 10.5, For the rightoousness of the law saith, the man that doth them, shall live in them: If by the Gospel; it is by his knowledg shall my righteous servant justi­fie many, Isa. 53.11. Nay, suppose thou couldst by Gods connivance, croud into heaven: q. d. What wouldst thou do there? when the happi­ness of heaven is to see him as he is, 1 John 3.2. [Page 111] And what would this signifie to him that hath no eye-sight? Thou that hast no knowledg of God here, How wilt thou be able to abide the sight of him face to face? Let me add this, and I leave thee: They that are found ignorant at that day, are the ready fewel for his flames. 2 Thes. 1.8, In flaming fire, taking vengeance of them that know not God.

3. This shews the religion of natural men is just nothing at all in truth. Take their prayers (where­in most men trust, and count their religion), and what are they without Faith? Rom. 10.14, How shall they call on him, in whom they have not believed? And faith cannot be without knowledg. Take them in their repentings, and these cannot be without knowledg, (though no question, many think they repent every day) for repentance is grief for of­fending God; Which cannot be without the true knowledg of God; nor without the knowledg of the Nature of sin, nor without the knowledg of Gods grace: Which is the spring that feeds the heart with godly sorrow. That repentance that hath only torment in it, and vexation, is no true repentance: for that is a voluntary casting down of a mans self. Job ult. 6, Wherefore I abhor my self, and repent. There are great pretences of love: but this cannot be without the knowledg I have been speaking of. It were a wonder indeed, if a man should love God, and never know him. Therefore God promises this as a foundation-mer­cy, Jer. 24.9, I will give them an heart to know me. Heb. 8.11, They shall all know me, &c. All worship of God outward or inward, hangs upon this, the true spiritual knowledg of him. Paul [Page 112] therefore takes all the religion of the Athenians, (whom ye ignorantly worship) for meer supersti­tion, Acts 17.23. There is no Christian of any size, great or small, but he knows God. I write unto you fathers, because ye have known him that is from the beginning. I write unto you little children, because ye have known the father, 1 John 2.13.

Object. If this be the case of every natural man, we need the less care.

Answ. 1. What absurd non-sense is this? if o­thers perish, I will perish with them; will you run hazards with other men meerly for company sake, to your own everlasting ruine and undo­ing?

Answ. 2. The elect of God cannot thus content themselves to persist in such folly; to persist in such desperateness, is not the property of those persons that shall come to heaven.

Answ. 3. This proves but what I have been preach­ing all this while; that there is a sottish ignorance that possesses natural men, and they have no under­standing. Let the snare of thy heart no longer hold thee; but now trap thy self in thine own de­ceit. We therefore preach, if God peradventure will give you repentance to the acknowledgment of the truth, that ye may recover your selves out of the snare of the devil, 2 Tim. 2.25, 26.

4. Then a few words for trial, whether we have any spiritual understanding, who have none naturally.

Trial 1. If thou hast any, thou hast been taught it, and learn'd it by more than humane teachers. [Page 113] Eph. 4.21. The Spirit of God hath written some­thing in the fleshly tables of thy heart. I say not, but thou hast been taught by men and means: but God hath blest them to thee, that they have been more than humane. Doth light shine into a dark house, and not affect men, and make them sensible?

Tr. 2. If so thou findest thy self much differ­ing from other men, in thy practical judgment, and apprehension of things; and even, from thy self formerly (I speak of those that are not by education timely converted) by an admirable change; Thou art transformed in the renewing of thy mind, Rom. 2.2. Thou pitiest men that lie in ignorance, under mistakes and prejudices. Tit. 3.3, For we were sometimes foolish, disobedient, de­ceived, serving divers lusts and pleasure, &c. ver. 4, But after that the kindness and love of God towards man appeared, q. d. Then we had ano­ther judgment of things, and became other per­sons.

Tr. 3. Divine knowledg affords thee satisfacti­on. It is satisfaction to thy mind, and very heart, Isa. 54 13, And all thy children shall be taught of the Lord: and great shall be the peace of thy children. Whether they have peace by believing or no, they have peace in believing: It is great satisfaction to them, that they know what they know: and they would not be otherwise minded for any thing. Psal. 119.14, I have rejoyced in the way of thy statutes, as much as in all riches. You know what joy and content Men take in such things, Vers. 19, I am a stranger upon earth, hide not thy commandments from me, q. d. then I [Page 114] shall have satisfaction enough. Shew us the Father, says Philip, and it sufficeth us, Joh. 14.8.

Tr. 4. And last: It is present salvation to thee. Knowledg, and spiritual understanding are saving, not only in the issue, and event; but even at pre­sent. This is a star, to guide thee in all thy ways. Psal. 17.4, Concerning the works of men, by the words of thy lips, I have kept me from the paths of the destroyer. It is a light that shines in a dark place, to shew thee what to pursue, and what to be wary of, 2 Pet. 1.19. But now I de­sist, having given you several properties of this Divine knowledg before; to which I refer you.

5. This serves to take us off from self-conceit and presumption. Many men from their parts and abilities, presume they can understand any thing; which usually prove the most blind of all Men. Joh. 9.39, For judgment am I come into this world, that they which see, might be made blind. Who more blind than the Pharisees, and more presumptuous? Nay even, those that are convinced of the errour of their ways, do many times think, and purpose with themselves; If they be wrong at present, by Gods help they will be right. Understanding little more, by Gods help, than a common Providence, to lend them their understanding, and its exercise. Thou mayest have all this, and little the nearer.

Quest. But how then shall we do to know?

Answ. 1. I am sensible I have spoke to this purpose already; but I shall here speak it again, at least in another manner. If men were come to ask such a question seriously, rather than Sophi­ster [Page 115] like for question sake, the resolution were not so hard. I say then, 1. Know, none can teach this knowledg but God alone. There is no body can teach this Art: though all other Arts may be learned. You will be blind under all the most exact, distinct, judicious determinations, counsels; and decisions of Men: They shall be no more to you, than the Popes decrees. Not but that God teaches by Men as his Instruments; and by means; but his teachings are more immediate, than the most immediate means. Matt. 11.27, No man knows the father, save the son, and he to whomsoever the son will reveal him: Not the Jews themselves, though they professed to know God. Unless God teach, you will always err, toto coelo, the breadth of the heavens.

2. Expect not teaching, unless you use means. You know the World commonly opposes these two: If God teach, what need we trouble our selves? If we take pains, what need we be beholding to God? But these are things subordinate, not op­posed. God teaches, but he teaches by means, and by Men: Therefore that is the way thou art to apply thy self to. Rom. 10.14, How shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? So then, faith comes by hearing, vers. 17. Therefore it is, that we are bid, Work out our salvation with fear and trembling: Because God works in us, &c. Phil. 2.12, 13. You see the method the Servants of God have taken for Teaching. Psal. 119.15, I will meditate in thy precepts, and have respect unto thy ways; and yet, open thou mine eyes, that I may behold won­drous things out of thy law! vers. 18.

[Page 116]6. What a wonder of mercy hath God shewed to those he hath taught! what grace is it, that hath exempted you from the rest of the World? Matt. 11.25, 26, I thank thee, O father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so father, for so it seemed good in thy sight. As it is admirable, so you see it's set upon the score of distinguishing grace. This should make us cry out, as Judas, (not Iscariot,) How is it Lord, that thou wilt manifest thy self to us, and not unto the world!

CHAP. X.

We have seen, what the mind of a natural man is. We are now to enquire, whether his heart be any better. The mind and the heart, being the two principle parts, and the two great Re­gents in this little World; we shall in the ana­tomy of them, much discover what the whole is. And if he do no more seek, than understand (as indeed one will follow from the other) we shall then find, that all is naught with him.

From the second and third verse laid together, we may gather; that there is none that seeks God: Which the Apostle therefore, Rom. 3.11. puts in express terms: There is none that seeketh after God.

Obser. 10. There is no natural man that seeks God.

For the clearing of it, we shall lead you by the paths of Scripture, and enquire,

1. What it grants in the case?

1. It grants an outside-seeking, even to natural Men; or seeking in a way of means-using. Matt. 7.7, Seek and ye shall find. Where seeking being distinguished to asking, I interpret it of the use of other means. And so they may seek, Luke 3.24, For many, I say unto you, shall seek to enter.

2. It grants a formal seeking, or seeking by way of Prayer. Psal. 78.34, When he slew them, then they sought him; and they returned, and enquired early after God. Vers. 36, Nevertheless, they did flatter him with their mouth, and lie unto him with their tongue; as Dogs, that fawn when the cudgel is over them; or to get a bone. Isa. 29.13, This people draw near me with their mouth, and with their lips do honour me; but have removed their heart far from me. Isa. 1.15, Yea, when you make many prayers, I will not hear you. Multiply prayer, as in the Hebrew, over and over, again and again, pray much: yea, they may pray long too, Matt. 23.14, For a pretence make long prayers.

Quest. Why, what is wanting in these two, that they be not counted right seeking?

Answ. 1. Intentio ad finem, they have no aim at the end. They use not means, as means; but only as duties, or tasks rather.

2. There is want of circumspection, or attenti­on to the circumstances. And so they offer the sacrifice of fools; not considering what they do, or regarding how they do it. They want the great [Page 118] things requisite in Moral actions, much more in spiritual.

3. They may seek with a self-seeking, seeking in their extremity, when trouble and anguish is up­on them. Isa. 26.16, Lord, in trouble have they visited thee; they poured out a prayer, when thy chast­ning was upon them. Every man wishes himself so much good, as in extremity to desire relief; and because there is in all, some kind of sense of a supe­riour, therefore it is they seek unto God, but meerly, that he would stand their friend, or ra­ther be their servant. Thus God presumes of proud Ephraim: In their affliction they will seek me early, Hosea 5 15. Thus many of the Russian generation may be full of prayers, and promises too at such a time, because they cannot tell how to help them­selves. Prov. 1.28, They shall seek me early; but they shall not find me. What? not they find, that seek early, when you may find this very word turned into promise, Those that seek me early, shall find me? Prov. 8.17. But in this latter, I suppose [Early] by a Metalepsis to be taken for seriously, from the heart, and according to the rule of the word: but in the former, it is meerly out of fear, without any of the other qualificati­ons, unless it be a meer Moral seriousness. Vers. 27, When your fear cometh as desolation.

4. There is an indirect preposterous seeking of God, which consists in voluntary humility, will-worship, maceration, and contempt of the body, &c. In which some may much seek, Col. 2.18, 23. And thus many Papists, and men of their strain may be very devout, like Baals Priests; and count they do God good service, and engage him much by such [Page 119] kind of ways. Hence come the Popish-scorpi­ons; as if they would pacifie God with their own blood. From this conceit it's likely, came that a­bominable Idol Moloch: see Jun. e Trem. Notes on Levit. 18.21. Which the Jews learned of the Gentiles: There must be humility indeed, and vo­luntary too; but if it be your own invention, you have no thank for your labour, but displeasure. There must be keeping down the body, 1 Cor. 9. ult. I keep under my body, and bring it into sub­jection: But if it be simply so, as if you counted it a great matter in it self; meerly as if God was delighted with your torments, and self-punishment, you have your sorrow for your pain. It must in­deed be kept under; but, as a man would his Ass, that it may be serviceable. All such kind of seek­ings are, as the Jews sought righteousness, as it were by the works of the law, Rom. 9.33. and something worse: unless they could intrude themselves by their own doings into his favour, they would not be be­holding for it. These men are never the nearer; be­cause these are not means to Gods ends: for his means are according to his own will, not our fancy.

5. There is an unsound hypocritical-seeking; meerly upon some carnal design. So the enemies of Judah and Benjamin, would have built with the Jews; alledg, For we seek your God, as ye do, Ezra 4.1, 2. Whereas it was a wretched pretence to hinder their work: So Ephraim shall come with their flocks and their herds to seek the Lord, Hos. 5.6. In their oppression, and breaking, as was pro­phesied; when neither the Assyrian, nor King Ja­reb could help them: but they should not find him: [Page 120] For the spirit of whoredoms was in the midst of them. Vers. 4. i. e. their very heart was deeply engaged in Idolatry.

Thus you see there are several ways called seek­ing in Scripture, which a meer natural Man may go. But now let us see what seeking it is, which Scripture denies of them?

1. There is some seeking in Scripture, which is made the description of a true Christian; and there­fore it cannot belong to them: For that which constitutes a Christian, must needs distinguish him from all others. Isa. 51.1, Hearken to me, ye that follow after righteousness, ye that seek the Lord. Psal. 24.6, This is the generation of them that seek him; that seek thy face, O Jacob! The fourth verse will give you such a character of them, as can agree to no other than true Christians. So Psal. 70.4, Let all those that seek thee, rejoyce and be glad in thee. Thus natural men are no seekers.

2. To descend by degrees: There is seeking with the soul and spirit. Isa. 26.8, 9, With my soul have I desired thee; yea, with my spirit within me will I seek thee. Thus Jehoshaphat, though he was reproved by the Prophet Jehu, for helping Ahab, 2 Chron. 19.2, Shouldst thou help the ungod­ly, and love them that hate the Lord? Yet was com­mended, vers. 3, He had prepared his heart to seek the Lord. In the time of Jeroboams Apostacy, Out of all the tribes of Israel, such as set their heart to seek the Lord God of Israel, came to Jerusalem to sacrifice, &c. 2 Chron. 11.16. Thus natural men seek not: It is not h [...]ar [...] deep, but all overly, superficial seeking.

3. There is a seeking with the whole heart, and [Page 121] all the heart. Deut. 4.29, But if from thence, thou shalt seek the Lord thy God, thou shalt find him; if thou seek him with all thy heart, and with all thy soul, i. e. when they were scattered amongst the heathen, Psal. 119.10, With my whole heart have I sought thee, says David. Thus Hezekiah, 2 Chron. 31.21, In every work that he begun in the service of the house of God, and in the Law, and in the Com­mandments, to seek his God, he did it with all his heart, and prospered. I am not willing to tire you with instances: See 2 Chron. 15.12. It is with the whole, and all the heart, in opposition to all o­ther seeking: which either hath nothing of the heart, or else a divided false heart. Though Gods people seek not so intensly, earnestly, diligently, as they should; yet it is in truth with the whole heart, though the whole heart be not wholly in it. The phrase implies integrity, mind, and heart, are all this way. Ask them, do you think it best? yea truly, indeed I do; do you love it, and chuse it? yea with my soul; when they can have the sense of their hearts.

4. There is seeking, which is seconded and back'd in Scripture with many gracious promises and en­couragements: Which, because I shall not have op­portunity elsewhere, I shall a little here insist on, for the comfort of such true seekers, as well as the confirmation of the matter in hand. Lam. 3.25, The Lord is good to them that wait for him, to the soul that seeketh him. Psal. 9.10, For the Lord hath not forsaken them that seek him. Whereas of all men, such are afraid God should leave them: We are apt to think we shall be never the near; as good sit still, as trouble our selves: See therefore Prov. [Page 122] 8.17, They that seek me early, i. e. from the heart, and diligently (as before), shall find me. Jer. 29. 13, Ye shall seek me, and find me. When ye shall search for me with all your heart. They are apt to think their heart will die within them, and fail them: But see Psal. 22.26, Their heart shall live that seek God. Your heart shall never, fail before you find. But if it be in an evil time we seek God; we are afraid we shall the sooner be made an hand of: See therefore Amos 5.6, Seek the Lord, and ye shall live. The context leads me to interpret it of temporal deliverance, as vers. 14, Seek good, and not evil, that ye may live: and so the Lord, the God of hosts shall be with you, as ye have spoken. This is the way to life, to be sure. They fear, however, they shall miss the way to heaven: For this see Prov. 28.5, Evil men understand not judgment, but they that seek the Lord understand all things. Where you see, seekers are opposed to evil men: And who are they that are opposed to evil, but good? And such good men understand all things, i. e. all things ne­cessary to bring them to heaven at last: which was the thing in question, Prov. 2.4, 5. If thou seek her as silver, and search for her as for hid trea­sure; then shalt thou understand the fear of the Lord, and find the knowledg of God. They that seek the Lord, must of necessity be poor: in this case con­sult, Matt. 6.33, Seek ye first the Kingdom of God, and his righteousness; and all these things shall be added unto you. We balk God, and think our own wayes and courses the likeliest to thrive: and this is the way to undo our selves. Psal. 34.10, They that seek the Lord, shall want no good thing, i. e. relatively good, and formally good, nothing that [Page 123] is good for them. But we are afraid we shall ne­ver get out of our sackcloath and mourning: But see what a hopeful thing it is, by the Psalmists en­couragement, Psal. 70.4, Let all those that seek thee, rejoyce and be glad in thee: see himself an instance, Psal. 30.11, Thou hast turned for me my mourning into dancing, &c. I have laid before you Scriptures and their sense plentifully; wherein it appears, what kind of seeking a natural man may have, and what not. Now judg your selves, whe­ther he can be said truly and properly to seek God, that seeks him not as his people seek him, with their heart, their whole heart; and such as brings them under promise. Which was the first thing I propounded to clear; In what sense according to Scripture it might be said, a natural Man might seek God, and what not?

2. The second particular, I now come to en­quire more particularly, In what sense it is denied; and to state the question more clearly. Where observe,

1. It is not meant, but a natural Man may seek God, or sue to him to do him some particular courtesie, or shew him some special favour in a strait extremity, &c. As Pharaoh, and the flat­tering Jews, Psal. 78.36.

2. Nor is the question, whether there be not something analogous in a natural Man, something that looks like it, that bears the same name and colour in Scripture.

3. But whether in truth, and reality, truly, and properly, a natural Man may be said to seek God?

Towards the resolution of this: I shall shew what is implied and included in this phrase seeking God: [Page 124] Which will go a great way towards the case in hand.

1. It implies making God their main object, and their last end. I put them both together: because, what is a mans last end, will be his main object. Psal. 27.4, One thing have I desired of the Lord, that will I seek after. And what doth this come to? To behold the beauty of the Lord. Where o­ther things are sought equally with him, he counts himself not sought at all, but dethroned, and de­posed. When a man is more taken with gold, than with God; then his gold is made his God: And therefore covetousness is Idolatry, Col. 3.5. And a co­vetous man is an Idolater, Eph. 5.5. So when a man is most addict to his belly, that is his God. Phil. 3.19, Whose God is their belly. How near natural men come to this, or rather how far they are from seeking God, may appear afterwards: This is not its place, but it is easie to observe, that al­most any thing carries it with them before God. They are so far from making God their last end; that it is the last end of their thoughts.

2. It implies using means for this end, i. e. with that aim and intention that they might attain their desire. Matt. 7.7, Seek and ye shall find. Using means in relation to the end, is an act of counsel and deliberation, not of custom and fashion.

3. It implies an absolute, choice and volition, in opposition to an imperfect conditional will. This imperfect, conditional will is that we call ve­leity; which is a fleeting, inconstant, trembling motion, and desire of the soul; it would if it durst; it would but for cost; it would but for pains; it would, and it would not. These are not the [Page 125] seekers in Matt. 7.7. nor Luk. 11.13, How much more shall your heavenly father give his holy spirit to them which ask him? But this absolute choice, is when we desire, will, and chuse God, notwith­standing all inconveniencies, come what will come; fall back, fall edg, as in an instance very little differing. Josh. 24.15, Chuse ye whom ye will serve: but as for me and my house, we will serve the Lord.

4. It implies a peremptory design and resolu­tion, for the obtaining what it seeks. Psal. 27.4, One thing have I desired, that will I seek after. Ver. 8, Thy face Lord will I seek, Isa. 26.9, With my spirit within me will I seek thee. The Kingdom of heaven suffers violence, and the violent take it by force, Matt. 11.12. It is not a neutrality or indifferency unto God, as if they could mend them­selves elsewhere.

5. It implies a freedom, and alacrity of spirit, 2 Chron. 15.15. The people rejoyced, for they had sworn with all their heart, i. e. to seek the Lord, Psal. 27.8, My heart answered, thy face Lord will I seek: Yea Lord, I am ready, with all my heart. What the heart doth, is done indeed, even when a Christian goes to God under his damps and fears, his God he seeks with a free heart; only he fears he may not be admitted.

6. It implies an integrity of the heart: When the heart seeks, all goes one way, i. e. all the pow­ers are engaged, though not wholly. For the heart commands the whole soul, though it cannot fully. Psal. 119.10, With my whole heart have I sought thee. Which one Scripture, had I said no more, proves all I have said already. A man never be­stows [Page 126] his All, but upon that which is his Main.

3. The third particular. We shall now enquire whether a natural Man thus seeks God; or rather demonstrate, that he doth not: for all this while you have had it rather supposed.

Demonstr. 1. If they seek him, they know him. This is so clear a case, that seeking must needs be imagined a strange kind of thing, a meer blind de­votion, if this be not granted. But that natural men know not, hath been largely proved elsewhere: For all divine Knowledg is influential, first upon the affection: secondly upon action: or, in other terms, it is practical.

They may know the an sit, that he is; and have some speculations as to the quid sit, what he is; but they know him not as God: therefore prefer other things to him; Intelligit spiritualia quasi aliae res essent, quam revera sunt, &c. He understands spi­ritual things, as though they were other things than they are. Ames. de cum. nat. & gr.

Demonstr. 2 If they seek him, they desire him: for what is seeking but the act of the heart? The rational appetite (as they call it) extending it self to the thing desired, that it may enjoy it. Desire is put as the spring in the motion: One thing have I desired, that will I seek after, Psal. 27.4. There­fore it is, that desiring and praying, are put for the same thing: Thou hast given him his hearts desire, and hast not withheld the request of his lips. Psal. 21.2. But natural men desire not God. For,

1. They that desire, are sensible of their want: For what is desire, but looking out elsewhere for what it finds it needs at home? But no natural man wants God; I mean, is pinched with the sense [Page 127] of his want, i. e. sees it, feels it, mourns under it, as the Spouse, Cant. 3.1, 2, I sought him, but I found him not; I will arise now, and go about the city. Rev. 3.17, And knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Here is Laodicea, like a poor, foolish, doting creature, counts her self rich, and encreased, and hath need of nothing; when yet she wants every thing. What made Laodicea so senseless, makes every natural man also. Men are clog'd with the sweet of sin, the fulsomeness of the creature (the scent of many a mans kitchen takes away his favour of God, as Calvin), their own conceited riches, self-sufficiency, that they find no need of God in their imaginary fulness.

2. If they desire God, there is something must make him good unto them; something there is which must commend him, that may induce them to a good liking. This must either be from their own spirit, or the Spirit of God; if from their own spirit, Why was it not always so? For what is natural, is never separated; besides what Christ says, Matt. 11.27, Neither knoweth any man the father, save the son, and he to whomsoever the son will reveal him. Not from the Spirit of God: for they have it not, John 14.17, He is the spirit of truth, whom the world cannot receive.

3. If they desire, then there is something in a natural Man, which suits with God; for desire is of something which is good: and bonum est, quod convenit, good is that which is suitable: according to every mans temper and inclination, such is the good he seeks, because it suits him. So pleasure suits the voluptuous, riches the covetous. But [Page 128] there is nothing in the natural Man which suits with God, for that which suits with God, must be divine, and supernatural; and then also, there is no special difference between a natural man, and a spi­ritual: When yet the Apostle says, they differ as light and darkness, Eph. 5.8.

4. If they desire God truly, and properly, it is with an absolute desire, not conditional. For by this, a man may be said, no more to desire that, than the contrary, but even, as it happens, or falls out. And this is that which God counts no desire at all, because such a man is a double-minded man: and let not that man think, he shall receive any thing of the Lord, James 1.7, 8. They that desire truly, desire God without any exception of any thing that is in him, or comes with him: else every man would have something of God. according to their humor, if he could be divided. See what God says of Ephraim in this case, Hos. 10.2, 3. His heart is divided, now shall he be found faulty, i. e. greatly faulty: for it was in the case of idolatry. They would have so much of God, as to preserve their state and polity against Judah, and all their ene­mies; but yet would share it between God and Idol.

5. If they desire, then all things are uniform, and accordingly, in some measure. A man that great­ly desires, and does nothing; neither acts, nor con­sults how he may best; we count him a meer pro­jector. They that drive on a purpose and de­sign, are considerate, vigilant, industrious. A wise woman considers a field, and buys it: with the fruit of her hands she planteth a vineyard, Prov. 31.16. If natural men were so desirous, you should find [Page 12] them waiting at the posts of wisdoms-doors; you should have them enquiring the way to Zion with their fa­ces thitherward; You should have them in their Closets, where God uses to be met with, musing, and solicitous, that they might not miss their summum bonum, their desired good. But doth not common observation, as well as Scripture tell us, they are Gallio's, and care for none of these matters? But their eyes are in the ends of the earth, Prov. 17.24, And their heart at their left hand, Eccle­siastes, 10.2.

Demonstr. 3. They that seek, would be glad to find: The poor Woman that lost but her groat, looks till she find, calls her friends and rejoyces, Luk. 15.9. Desire accomplish'd, is a tree of life, Prov. 13.12. I found him, and would not let him go, Cant. 3, 4. But natural men are so far from rejoycing to find God, that if God do but find them, they are con­founded. If at any time God meet them in a Ser­mon, Prayer, Meditation, or otherwise, they are affrighted; he scares them, they run from him; they count themselves as caught in the Briars. 1 Kings 21.20, Hast thou found me, O mine enemy, says Ahab? It was because God had found him indeed by the Prophet. Ahab counted him his ene­my, for Gods sake. I have found thee, because thou hast sold thy self to work evil, &c. When God met with the proud Pharisees in Stephen's apology. They gnashed upon him with their teeth, Act. 7.54. You'l say, they were hardened obstinate Sinners, and what differs an obstinate sinner from another, but in degree? Therefore take that Rom. 8.7, The carnal mind is enmity against God. The Gadarens, a more moderate people, yet desire Jesus Christ [Page 130] (even the whole City of them) to depart out of their coasts. Vae tibi generatio prava & perversa; vae tibi stulte popule, & insipiens; qui memoriam fasti­dis, & praesentiam expavescis. Bern.

Demonstr. 4. If the natural man seek God, then grace is a pearl in his eye. It is the description of the same persons: Hearken to me, ye that follow af­ter righteousness, ye that seek the Lord, Isa. 51.1. Faith and good works, I mean, actions inwardly and outwardly good, are now admired. For if the greater, why not the less? give any reason: And that,

1. Because it disposes to Divine reception. Psal. 25.9, The meek will he guide in judgment, the meek will he teach his way. Isa. 57.15, I dwell with him also that is of an humble and contrite heart. To be sure, grace disposes to communion with God: That is one reason why it is so desirable. It's true, he comes where the soul is not disposed, i. e. to dispose it; but not immediately to dispose himself to it, ad fruitionem, to be injoyed: Though these many times differ not in order of Time, but of Nature.

2. Because this is that which inables them to seek, and seek with importunity. Hence it is, That they become improbi flagitatores, such bold Beg­gars, as Luther calls them. It is the elect partakers of grace, which cry day and night, Luk. 18.7. This opens the mouth wide, and so disposes unto mercy, Psal. 81.10, Open thy mouth wide, and I will fill it. What is it makes men seek, but a poverty of spi­rit, hunger and thirst, purity of heart in some mea­sure, Faith and Dependence? Rom. 10.14, How shall they call on him, in whom they have not be­lieved.

[Page 131]3. Because it makes them walk to pleasing. They that would enjoy God, are tender of offending him. And he that hath this hope in him, purifieth him­self, 1 John 3.3. Therefore we labour, that whe­ther present, or absent, we may be accepted of him, 2 Cor. 5.9. i. e. do those things that please him, as Beza. But natural men are not for grace: this is the thing they are shie of, have no esteem for; are afraid it should prevail, and over-top them. Therefore it is, they fight, and struggle, resist, and quench the Holy Ghost in its motions and workings. Fools despise wisdom and instruction, Prov. 1.7. i. e. to be wise, and to be instructed. And this is the reason why there is so much work in preparation to conversion. Natural men therefore seek not God, because they are such enemies to grace.

Demonstr. 5. If they seek him, they would be solicitous about finding him. See it in the Psalmist, Psal. 6.3, But thou, O Lord, how long? Psal. 77.3. I remembered God, and was troubled. To think God my great joy and solace, should be so far from me, Psal. 101.2, O when wilt thou come unto me.

1. Solicitous about the end, i. e. whether they have found him, or are likely to find him. Therefore it is, there are such inquiries, and look­ing into their own soul, to see whether they can discern any footsteps, any appearance of God, any token for good. Cant. 3.2, By night on my bed I sought him, i. e. to see whether he were there or no, for present enjoyment. Psal. 77.2, My soul refused to be comforted, q. d. So long as I fiind not signs of Gods presence.

2. Solicitous about the means. Cant. 1.7, Tell me, O thou whom my soul loveth, where thou feedest, [Page 132] where thou makest thy flock to rest at noon, Chap. 3.2, I will rise now, and go about the city, in the streets, and in the broad ways will I seek him.

3. Solicitous about impediments, and hinder­ances, Psal. 77.6, I commune with my own heart, and my spirit made diligent search: Lest there should any thing lie in the way, between him and me, Psal. 139.23, 24, Search me, O God, and know my heart: try me, and know my thoughts, and see if there be any wicked way in me, Psal. 51.16. Thou desirest not sacrifice, else would I give it thee, q. d. If my defect was here, Lord, I would soon make it up.

4. Their thoughts are working, and restless, un­til they find; they are not where they would be, but as in a strange land, cast out, Psal. 61.2, From the ends of the earth, will I cry unto thee, when my spirit is overwhelmed. Looking upon himself, as cast into some abstruse corner of the world, Psal. 116.7, Return unto thy rest, O my soul: Intima­ting he was restless, as unsatisfied before.

But natural men have no such thoughts, no such workings. Therefore you shall find the Daugh­ters of Jerusalem, i. e. carnal professors (which are all one with natural men), giving this answer to the Spouse, Cant. 5.9, What is thy beloved more than another beloved? What is thy beloved more than another beloved? What is he? what is he? They are so far from being solicitous, that they wonder any body are about such a matter, Psal. 10.4, The wicked through the pride of his counte­nance, will not seek after God, God is not in all his thoughts, collectively, or distributively, in all, or any.

Demonstr. 6. They that seek shall find, Matt. 7.7. Ask and it shall be given you, seek and ye shall find, Prov. 8.17, And they that seek me early, shall find me. But no natural Man shall find in his way; be­cause no flesh shall glory in his presence, 1 Cor. 1.29, Therefore Israel did not obtain what he had sought for, Rom. 11.7. And Christ says, Many shall seek to enter, and shall not be able, Luk. 13.24. Such kind of seekers as those we are speaking of. If no natural Man find in his way, then no natural man seeks as he should; seeks God in truth and reality: Which was the thing to be proved. And so I dismiss this as clear, and proceed to the fourth particular.

4. The fourth particular; To enquire into the grounds and causes of this stupidity, or non-en­quiry.

Ground 1. Because there are several Principles, which carry them clear another way: and there­fore take them off from due seeking of him. And these are heart-principles, i. e. such as command the affection, and whole man: Though they may be able to argue the contrary.

Principle 1. That present, sensible good things, are the only good things. They know no other, or greater good than what they see, or taste, or converse with every day. They mind nothing but to be rich, live in pleasure, &c. Job 11.12, Vain man would be wise, though he be born like a wild asses colt, that knows no other than present vanity. Luk. 16.25, Son, remember thou in thy life-time re­ceivedst thy good things. Therefore they are called men of the world, which have their portion, i. e. their great good in this life, Psal. 17.14. Now if any [Page 134] man love the world, the love of the father is not in him. 1 Joh. 2.15. Love, i. e. with an absolute love; so as to acquiesce in it, and prefer it: therefore they seek not God.

Principle 2. That God-injoyment is contrary to true Self-injoyment, and a Man's real Interest in the World. This is their maxim, though false. In­deed such a self-injoyment, as they mean, to do what they will, and what they list, in gratification of their lust, this is contrary. Now the Apostle sayes, Eph. 2.2, That all natural Men, till regene­rate, and quickned, are after the course of this world. And pray what is the course of the World, but to fulfil the desires of the flesh, and of the mind? Vers. 3. i. e. of a fleshly mind; but to live after, either the lust of the flesh, the lust of the eye, or the pride of life. 1 John 2.16. They are all for gratifying their lust; though some in one kind, some in ano­ther; to be religious, will dash all their designs, spoile their fortunes, level all their towring thoughts. Therefore it is they seek not God.

Principle 3. To live in self-crossing, and self-de­nial, is but a Cynical, Stoical humour, and can ne­ver be consistent with a Mans real good and wel­fare. Thus a man must do that seeks God, Isa. 55.7, Let the wicked forsake his way, and the unrigh­teous man his thoughts, &c. Mark 8.34, Let him deny himself: But as it is a sport to a fool to do mis­chief, Prov. 10.23. So it is abomination to a fool to depart from evil, Prov. 13.19. They look up­on it as a most pitiful contemptible thing, They de­spise wisdom, chap. 1.7.

Principle 4. That to ransack their hearts, or un­ravel their life, is the way to turn fool, or mope. [Page 135] The world is all for rejoycing, young and old. Eccles. 11.9, Rejoyce, O young man in thy youth, q. d. this is that thou wilt do: Hos. 9.1, Rejoyce not, O Israel for joy, as other people. They are for reioycing, though it be in a thing of nought; though it be in that which is evil. Prov. 2.14, Who rejoyce to do evil. But men must repent, and return, if they seek God, or ever expect to find him, Ezek. 14.6, 7, 8, Repent and turn your selves from your idols, and turn away your faces from all your abomi­nations. For he that setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and comes to enquire concerning me, I the Lord will answer him by my self. And I will set my face against that man, and will make him a sign and a proverb. The seriousness of repentance and godly sorrow, they think will mope them.

Principle 5. That living upon Gods word or pro­mise, is next to nothing, or living upon the air. The people of God have the best living this way. Heb. 13.5, 6, For he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, the Lord is my helper, &c. Habbak. 2.4, Now the just shall live by faith. But natural men can­not live thus, they are strangers to the covenant of promise, Eph. 2.12. as strangers passively, God giveth it not unto them as their portion; so they are actively, they love not so to live; and it is strange to them. For they have no faith to make any thing real to them. What they have in hand, this they think they are sure of, and live upon, Luk 12.19, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. See an instance in the Israelites, Numb. 13.30, 31. [Page 136] And Caleb stilled the people before Moses, and said, Let us go up at once and possess it, for we are well able to overcome it. But the men that went up with him, said, We be not able to go up against the people, for they are stronger than we. Cal [...]b judged by faith, because of Gods promise, to give them the good land; but this was nothing unto them; be­cause all the people were men of great stature, and there they saw the Giants, vers. 32, 33. Caleb's way of faith was foolishness to them. See the like, Isa. 30.15, 16, For thus saith the Lord God, the holy One of Israel, in returning and rest shall ye be saved, in quietness and in confidence shall be your strength, and ye would not; but ye said, No, for we will flee upon horses. Gods word was nothing to them, unless they had the aid of Egypt. To con­tract, see Jer. 42.10, 11. compare with Jer. 43.4, 5. Therefore they seek not God; for they that seek, have respect to his word and promise.

Principle 6. That coming to God by Jesus Christ is but a kind of mysterious [...] that they know not what to make of. A [...] God with any hope, but by Jesus Christ [...]. 7.19, By the which hope we draw nigh to God. That Christ died, that men may be saved without any more ado, this they think they understand, and applaud: But to be join'd to Christ according to the Apostle, 1 Cor. 6.17, and made members of him; this is a mystery they understand not: where­as God makes over himself to no man, but only in him, 2 Cor. 1.20, In him are all the promises, yea, and amen; and especially that great promise, I will be thy God. This is non-sense unto them, 1 Cor. 1.18, But the preaching of the cross is to them which [Page 137] perish foolishness. Vers. 23, But we preach Christ crucified, to the Jews a stumbling-block, and unto the Greeks foolishness. And thus it is unto all, but those that are saved, as it follows; But to them which are called both Jews and Greeks, Christ the power of God, and the wisdom of God. Therefore they can­not truly seek God.

Principle 7. To recant any thing, or to repent, is but a weakness, and becomes not a man of reso­lution; especially a man of pre-engagements. E­very man is pre-engaged, either to his lusts, or the men of the world: These they must be true to, though they perish for it. The heart of man is so deceitful, Jer. 17.9, that it thinks it hath an indispensible necessity of adhering to some way, or course, or company, or interest, that it may not, it cannot recede from, as those in the Gospel, Luk. 14.18, All with one consent began to make excuse: The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. Vers. 19, Another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. These would seem to come off fairly, and complement themselves out of Gods fa­vour: The other is more peremptory, Vers. 20, I have married a wife, and therefore I cannot come. These are looked upon as great matters; whereas it is nothing but the hardness of mens hearts, and the blindness of mens minds that makes them think they are a sufficient excuse. For there can be no dispensation from being down-right religious; or else the heart is so desperately wicked, that it will on, whatever come on't, though it lose God and Heaven too. This Principle keeps them off from seeking God.

Principle 8. That God may be found when they please, or else he is not worth seeking: In old age, when the pleasures and profits of the World leave them; when bed-rid, or confined to their chambers, and cannot tell how to busie themselves any other way. Natural men have no such esteem of God, as to think him worth time, and labour all their dayes; either the World comes in too quick upon them, and then through confluence they say, Depart from us, we desire not, &c. Job 21.14, or else too slow, and then they say, stand by; they have no time nor leasure yet. For I ask, 1. Have they not something which they prefer to God? And if so, they cannot serve two Masters, Luk. 16.13. Or 2. Are they upright? if this cannot be said, then they are too high to wait upon God.

These Principles carrying the natural man ano­ther way, he cannot seek God, or seek him as he will be sought. And thus much of the first ground.

Ground 2. But there are more direct reasons of their non-seeking God.

1. For the most part, God is to them an unin­telligible mystery. God is in himself such a my­stery as cannot perfectly be understood by any creature, Saints or Angels. Col. 2.2, The mystery of God, and of the father, &c. Job 11.7, 8, Canst thou by searching find out God? Canst thou find out the almighty to perfection? It is as high as heaven, what canst thou do? deeper than hell, what canst thou know. Much more then, must he be so to a natural man, notwithstanding all the advantages of his works, or his word. John 17.25, O righteous father, the world hath not known thee. He speaks of [Page 136] the World of reprobates, in opposition to the elect, or called, whether they were Jews or Gentiles. The Jews knew him not, though God himself had re­vealed himself unto them by his Prophets, and at last by his Son, Heb. 1.1, 2. Matt. 11.27, Nei­ther knoweth any man the father, save the son, and he to whomsoever the son will reveal him, i. e. revelati­one interna, by inward Revelation; for outward they had, and yet he was hid to the wise and prudent, vers. 25. Hence it is they are averse to him, and flee from him; because to them he is an unintelli­gible [...], depth, they are afraid to venture, lest they should be ingulph'd, and swallowed up. Ve­rentur ne opprimantur, for even his works and do­ings declare him to be immensum aliquid, & mira­culo simile, immense and miraculous; and knowing nothing of his goodness and grace, i. e. his special kindness, they run from him, and dare not approach him.

2. So much as they know of him, they like only for their own sake. Men cannot but know some­thing of him in such a sorry manner as it is: Some­thing of his wisdom in contriving so glorious a Fa­brick as the World; in preserving and maintain­ing what he hath made of his Omnipotence, in ef­fecting what he hath so contrived, and all out of nothing; to omit his magnalia, and terribilia, his great and terrible works in the way of his Pro­vidence and Government; of his goodness and boun­ty, in being so well-willed unto his creatures, espe­cially man the Master-piece of this lower World: So freely and bountifully every day and moment to communicate to them: Thou openest thy hand: they are filled with good, Psal. 104.28. Thus I say, man [Page 140] cannot but know something of him in some man­ner, Rom. 1.19, 20. But what they thus know of him, either in a way of speculation, as scholars; or by tast, and sense of his daily bounty, as even the Countrey-man may; they like, and love only for their own sake, no farther than will serve their turn. They would have a God, as authour of Nature, to preserve, and bless themselves, and what they have; to give rain and fruitful seasons when they need them; to keep their bodies in health and plight, encrease their Corn, Wine, and Oyl, and main­tain peace in their borders. But what is this, but to desire God to be their servant? Which shews the abominable madness of mans Nature; they would be as 'twere supream, their own last end, and Gods too; and God blessed for ever, only a Medium to their felicity. They would be as God, Gen. 3.5.

3. They are diametrically opposite and contrary to his holiness and purity. They hate to think of it; they could wish there was no such thing at all; at least that it were not at all concerned with them.

1. Because it requires and commands separation from all evil, Habbak. 1.13, Thou art of purer eyes than to behold evil, i. e. to behold it with any ap­probation, or liking. Though he sees it so as to re­quite it; he hates it so, as to hate the Sinner for it, Psal. 5.5, Thou hatest all workers of iniquity: Though he may be reconciled to a sinner through Christ.

2. Because it implies and requires a separation from the world, i. e. not only that which is in it self sinful, and unlawful; but that which in its cir­cumstances, [Page 141] in its use, and according to the manner of men, is unlawful. For holiness is opposite unto that which speaks an exclusion or privation of its self; whether it be in the thing bad, or only in the use: Therefore Christ gave himself to deliver us from this present evil world, and that according to the will of God and our Father, Gal. 1.4.

3. Because it implies, and requires a love to that which is the most absolute purity, God him­self. He commands all men to love him, Thou shalt love the Lord thy God with all thy heart, this is the first and great commandment, Matt. 22.37, 38. Bate a man love to God, and he may do many things.

4. Because it requires such an addiction, and dedication to God, as never more to be alie­nated.

1. Of a mans self, Rom. 12.1, I beseech you there­fore brethren, by the mercies of the Lord, that you present your bodies, &c. i. e. your selves by a synec­doche: for the body without the soul, is neither a living, holy, nor acceptable sacrifice to God. Psal. 119.38, Stablish thy word unto thy servant, who is devoted to thy fear. Therefore it is said of the Macedonians, They gave themselves to the Lord, 2 Cor. 8.5.

2. Of his services, his endeavours; not barely himself; but what he can do: therefore it is not a dead or lifeless sacrifice, but a living.

3. Of his substance, Prov 3.9, Honour the Lord with thy substance, and with the first fruits of all thine encrease.

But natural men are directly contrary, and op­posite to all these:

1. To separation from sin; for it is not only said [Page 142] of the Jews, The lusts of your father, i. e. the devil, ye will do, Joh. 8.44. But of the whole world, it lies in wickedness, 1 Joh. 5.19. And therefore must needs be averse to the contrary.

2. To separation from the world (as explain'd before): for the world is their whole, and all; earth is their heaven, and earthly things their summum bonum: Therefore they are called men of this world, Psal. 17.14, and men of the earth, Psal. 10.18. What makes men deny Christ, but father, mother, brethren, sisters, house, and land?

3. For love to God, and his absolute purity, they have such enmity to it, that therefore it is they hate Ministers, Christians, all that are of that mind, or would make them so, 1 John 3.1, Therefore the world knoweth us not: Nay, Therefore the world hates you, Joh. 15.19. They that hate it in so much imperfection, must needs hate it in the super­lative degree. They that hate the picture, must needs hate the person.

4. As for dedication, and devoting unto God of themselves, their endeavours, and their substance: they are so far from it, that they will first chuse to do any thing; they that yield themselves to God, are such as are alive from the dead, Rom. 6.13, His servants they are to whom they yield themselves to obey, Vers. 16. But that is any thing else but God, until by grace they be once conquered. God be thanked, ye were the servants of sin, &c. But now ye have obeyed, i. e. being overcome by Gods grace. The very scent of this at a distance, is that which keeps men from entertaining so much as any serious thought of religion, or seeking God in truth. This makes all religion loathsome to their impure [Page 143] spirits, stifles and choaks all beginnings and good motions. To add, what is the thing that makes the great contest under conviction? What makes men even under terrours and contrition, so hard to be won by the Spirit of God, but this, That they must take his yoak upon them, Matt. 11.28, and not only so, but deny themselves, and take up their cross, Matt. 16.24? And so I have done with this.

4. Even his mercy and goodness they are con­trary to. That which is the great winning, pre­vailing argument with all Gods people, whence they come to put their trust under the shadow of his wings: This, even this they are opposite to. The greatest and most universal motive, and likely ground to prevail, is to them nothing but matter of contempt. For though I give it for granted (as before) that the goodness of God, as expres­sed in his bountiful, munificent, dispensing, common mercies, i. e. such as concern this natural, temporal, fading life, is (at least from the teeth outward) much applauded (though at the same time they abuse it at their pleasure). Yet to this goodness, as dispensing, and communicating special benefits, and blessings as to his people, they are utterly averse.

1. As bestowing Christ, that great gift, they are utter enemies unto. God may keep his Son to himself, for ought they care. John 5.40, Ye will not come to me that ye may have life. No, though the event, and issue be so happy, yet this would not prevail with the Jews. And what does a na­tural man differ from a stubborn Jew? What made the one such, makes the other so in degree. But if you will have a fuller place, see John 6.44, No [Page 144] man can come unto me, i. e. no man can will me, or be willing of me: For this is coming in Scrip­ture-phrase, else they should signifie, no man come, nisi qui veniunt, as Camer in loc. but they that come. Et quis trahitur, si jam volebat? Aug. Who is drawn, if he be already willing?

2. They are enemies to this Goodness, or grace communicating the spirit: For the spirit of truth, the world cannot receive, because it seeth him not, neither knoweth him, Joh. 14.17.

5. They are directly opposite to his Justice, be­cause Justice distributes to every man his due. God being Justice its self, and the supream Judg cannot but judg in righteousness. Gen. 18.25, For shall not the judg of all the earth do right? Rom. 3.5, 6. Is God unrighteous? God forbid: for then how shall God judg the world? Rom. 2.2, We are sure the judgment of God is according to truth. And how is that? Vers. 6, He will render io every man accord­ing to his deeds, 1 Thes. 4.6, God is the avenger of all such; and therefore they must needs fear him, and by consequence hate him: For quem timemus, odimus, whom we fear we hate; it is true indeed, there is a fear of reverence, which relates to worth and excellency, which is all alway mixt with love and admiration; but that fear which is of punish­ment only, makes men hate whom they so fear.

6. And lastly, They are enemies to his Omnisci­ence, and Omnipotence, as backing his Justice; be­cause they make him capable to execute his most just will upon them. His Omniscience will single out every secret thing, act, or thought; his Omni­potence is that irresistible power, whereby he turns the wicked to hell with all the nations that forget [Page 145] God. Can the Thief but hate the light, or that power which hales him before the judg, and from thence to prison?

You see then how clear it is, that natural men are opposite to God; and therefore can never seek him in truth.

Object. 1. But doth not a natural man know, that all his interest hangs upon God; his being, and his well-being? How then can he but seek him?

Answ. 1. But pray, what is a natural man's great Interest? Is it not the world, or something in the world? Is not the natural man walking according to the course of the world? Now what is the course of the world? Is it not after profit, or pleasure, or the like?

2. These he presumes he can have in a way of common Providence. He sees little need of being beholden to God, more than the rest of the world are, even his fraternity of wicked men all the world over, Pagans and Infidels, Turk and Pope. He finds by experience in the way of common Provi­dence, that God is so good, as to do good against evil; that he makes his sun to rise on the evil, and on the good, Matt. 5.45. And sendeth rain on the just and unjust; that they that tempt God, are even delivered, Mal. 3.15, And the way of the wicked prospers, Jer. 12.1. He easily presumes therefore, he can have what he would without this, without seeking God.

3. But if he seek him, it's only in a sawn, and flat­tery, either as author of Nature, or as supream Lord of life and death meerly: which in truth is not to seek him as before.

4. But this they know not neither in Scripture-sense, [Page 146] i. e. they know it not with due considerati­on, and affection, as before proved. For they know nothing of spiritual concernment, in a spiritual man­ner. Where is the man (the natural man I mean) that sits him down with any practical consideration of all the goodness of God to him, in the way of Providence, or of his dependance upon him?

5. All the knowledg they have of God, and their dependance upon him, will not reconcile them to God, nor make them love him, supra omnia simpli­citer, simply, and absolutely above all; no, not as the authour of Nature: For thus they love him, propter aliud, for something else; and that other is most to them, and nearest their heart. So they always adhere, bonis particularibus, to particular good things: and so alwayes stick in the dirt.

Object. 2. But hath not mans soul an infinite ca­pacity, and therefore cannot be satisfied without God? And if so, how can they but desire him, and conse­quently seek him?

Answ. 1. 'Tis true, the soul of Man is of an in­finite capacity, and nothing finite will fill it; and therefore something infinite it must have ere it can be satisfied. Hence it is, that it is always whining and complaining; though it hath never so much, yet it must have more of the same, or something else: Which made Austin say, Fecisti nos Domine, ad te, &c. And Bernard, Capacem Dei quicquid Deo minus est, non implebit: caeteris omnibus occu­pari potest, repleri non potest. What ever is less than God, will not fill that which is capable of God: It may be taken up with other things not filled.

Answ. 2. Man hath therefore a posse beatificari, [Page 147] a possibility of being happy, because he may injoy God; i. e. he hath an Understanding and Will, which may be advanced hereunto, and so be satis­fied: Which is to be happy. He may be brought to know, and affect him, which is to enjoy him. John 17.3, This is life-eternal, to know thee, &c. Which knowledg implies affection.

Answ. 3. Man hath a velle formalis suae beatitu­dinis, a desire of happiness, i. e. he would be com­pleat, he would have enough: and this without any consideration, or deliberation. The poorest creature that lives, that knows not how to dis­course of happiness, would yet be satisfied every way, and have enough. Homo necessitatur circa ulti­mum finem.

Answ. 4. There is a necessitas quaerendi Deum, a necessity of seeking God, i. e. if ever he will be hap­py, or satisfied, it must be in the enjoyment of God: because nothing else will fill, and so happifie him. Therefore it is, natural men are necessarily miserable. The soul devours and swallows up all finite things, and yet is in want, though under the greatest ex­cess, Job 20.22, In the fulness of his sufficiency he shall be in straits.

Answ. 5. But a natural man doth not see, that God, or injoyment of God, hath any necessary con­nection with his happiness, i. e. he thinks he may so be without God: nay, the thought of God spoyls all his sport; is mors in olla, the Coloquin­tida in the pot. And therefore you have them usually taken up, either bonis particularibus sejunctis, or at least, bonis particularibus conjunctis & unitis, either with particular good things divided or uni­ted. Psal. 4.6, Who will shew us any good?

Answ. 6. If he have any desire of God, 'tis but a veleity, not a volition, as before, i. e. if he might have something in God upon his own terms; In­terest in him, ad conservandum [...], or his [...], to preserve, or advance him in his natural happiness: It is all he desires. For the absolute choice of him, he is so far from it, that he neither desires himself should come to God, or God come near him, being alienated, and an enemy to God by his mind, in wicked works, Col. 1.21. No, he is so glutted (though not satisfied) and befotted with temporal good things, that he is wholly taken up with them, and seeks no farther. He may de­sire him possibly, as an infinite good; but not as an holy, just, gracious good; desire him as he is a na­tural end, at least a Medium to his good, not as a supernatural. There is something he desires, which is no where but in God; but he doth not directly desire God, much less all in God.

Answ. 7. This capacity then that we speak of, doth only difference him from a stock, or a stone, or a beast, being made naturally capable of that which they are not. For they have neither un­derstanding nor will; but are tied to one thing by a necessity of nature. But this is only potentia passiva, a remote, a very remote capacity; which may by grace be advanced to seek God. And thus every natural man may be said to be capable of heaven, not that he is so proximately, or in any next disposition: But because, by the mercy and power of God, he may be regenerate, and so made meet to partake of the Inheritance of the Saints in light, Col. 1.12. And thus he hath a posse beati­ficari: But this is only in relation to the power [Page 149] of God, that it's possible: Who can do what he please; and even of stones, raise up children unto Abraham, Matt. 3.9. i. e. first make them men, and then of men true believers. This therefore will be one great torment of hell, that they had souls capable, and that will never be satisfied with­out an infinite good: and yet they could not find in their heart to will this good, with an absolute vo­lition.

Lastly, If any man think there is more in it: let him think again; the Devils and damned must have it, whatever it be, as well as they: make them also seekers of God.

Object. 3. But bonum in communi est objectum vo­luntatis. It is commonly said, that good in com­mon is the Object of the Will. Therefore every man naturally seeks God, and must.

Answ. 1. The meaning is,Objectum appetitus intellectivi, qui vo­luntas dicitur, est bo­num secundum commu­nem boni rationem, nec potest esse aliquis ap­petitus nisi boni. A­quin. nar. prim. qu. 59. artic. 4. Item qu. 80. artic. 2. Item qu. 82. artic. 4. Secundum communem rationem; sui objecti, quod est bonum. whatever the will desires, or chuses, must be good, at least ap­pear so to be. Not that it values every good, which is so in its own nature; but that which hath in it, rationem appetibilita­tis, the reason why it should be desired: Which is, Convenien­tia respectu sui. Profit is good; but a man addict to pleasures, regards it not, but casts it at his heels, that he may have his hu­mour. So to him it is not good, that is, not convenient, but evil rather. Nothing can invite [Page 150] the will, but what appears good; for evil, as evil, is not to be chosen. And that's the reason why some men make away themselves; because it ap­pears good to them, rather not to be at all, than to live in shame, poverty, reproach, or misery. Nay therefore it is, the Devils themselves blas­pheme the Lord; because it seems good to them, thus far to satisfie their revenge, q. d. against the most high, whom they cannot otherwise hurt. But for a natural man to think of God, it hath no conveniency, or suitableness to him at all; he ab­hors the thought.

Answ. 2. This good must be bonum apprehen­sum, apprehended. For men are not carried to good, as other things are, by meer instinct or incli­nation of nature; but it is, to what is dictated to them by reason and judgment. For though liber­ty be in the will, as it's subject; and from thence hath its form; yet it is in the understanding, as in the root and cause. Therefore a man wills this, or wills that, wills, or not wills; because he ap­prehends by reason divine, or humane, that it is to be chosen, or not to be chosen. God never made man like a head-strong horse, that runs this way, or that way, without any guide. But no natural man hath any apprehension of God as good: rea­son tells him no such matter. And therefore it is, you never find him at a loss here; I mean, com­plaining of the want of God and his absence; but only Christians, Psal. 30.7. Thou hidst thy face, and I was troubled.

Answ. 3. Though they necessarily seek happiness, and their will is necessitated about this last end; because no man can Will to be miserable: Yet it [Page 151] appears not to a natural man, that habere Deum, to have God, hath any necessary connection with his happiness, they do not so much as dream, that God alone is the materia beatificans, the thing that can make them happy: and therefore say not with David, It is good for me to draw nigh to God, Psal. 73. ult. No, it is best they count, for them to be farthest off.

4. They are so prejudic'd, or taken up with par­ticular good things, that like a vitiat [...]d palate, they can relish nothing spiritual. Reason in them is a slave to their sense, anima obbrutescit, the soul is brutish, as Calvin says; though God be dulcedo mea, in the Fathers apprehension; Yet the full soul loaths the honey-comb, Prov. 27.7. The cares of the world, the deceitfulness of riches, and the lusts of o­ther things entring in, choak, as the word, so all things spiritual, Mark. 4.19. We see a sad instance in the young man: He went away sorrowful, for he had great possessions, Matt. 19.22. His possessions had him, as Mr. Rogers sayes.

5. God is no good to a natural man, nor can be, without regenerating grace. Nay he appears such an evil to him, that he flees him as the Devil; And that

1. Because he is not bonum satians, a satisfying good to him; and that, because not carnal. They are all sor what they shall eat, and what they shall drink, and what they shall put on, the lust of the flesh, the lust of the eye, and the pride of life: For these are of the world, 1 Joh. 2.16. Therefore, because God is not suited to these desires, he hath to them an evil name, an evil resentment. Because he is not to them a satisfying good, therefore he appears [Page 152] sub ratione mali, under tne notion of evil, and so to be rejected.

2. Because he is to them bonum obstruens, a spoil-good, a hinder-good; the only thing, they think, that stands in their light and happiness; in as much as they know him against that they most affect, and the course they take. What's that? To walk after the imagination of their own heart. What would a natural man do, but that which is right in his own eyes? He would be without Law, without Rule, without Controul; and therefore without an over-seer. He would have as much of the world as he pleases, take as much of his plea­sure, as seems him good; and because God is an enemy to this, he therefore is an enemy to God; and thinks he sees reason to be mad, viz. to reject God. So out of reason he seems to reject him, though against all reason. He appears to him, sub ratione mali, under the notion of evil. And this is such a distemper in natural men, as will never be cured without regenerating grace. For this is not only their passion; but their will, their delibera­tion, and inclination, their law, and rule. And thus you see, though the will cannot chuse any thing, but under the notion of good; yet how wilfully it rejects God the chief good.

Object. 4. Men can love the lesser good, why not the greater, seeing the greater is alway more lovely than the less; and therefore more desirable? Man can seek, will, and chuse that which is fair and pleasant: why then, cannot he chuse God which is most desirable?

Answ. 1. It is not simply the betterness, or ex­cellency [Page 153] of the Object, that makes men chuse it; but the suitableness to their faculty. The object makes no faculty, or power of chusing; but only draws it out by a Metaphorical motion; and there­fore presupposes it. But a natural man is without any spiritual power or faculty; weak and without strength, Rom. 5.6. Why see we not every man wonderfully taken with God, if this were all? even those that behold him, but in the beauty of his works, and every dayes Providence? You cannot say it is want of super-excellency in God: But it must needs be degeneracy in man.

Answ. 2. As if there was no difference between Natural, Moral, and Spiritual good: Whereas they differ the breadth of the Heavens. Spiritual good is of a higher rank and nature, that it makes them which have it, differ from others, as light and darkness, Eph. 5.8. as happy and blessed, from cur­sed and miserable. Blessed are the poor in spirit, blessed are they that hunger and thirst; blessed are the pure in heart, Matt. 5.3, 6, 8. You hear no such Eulogy of the most knowing, wise, prudent, moral Man in the World, but depart from me ye cursed. There is such a difference between these natural, and super-natural; moral, and spiritual; that divers School-men, and those Papists, have not only disputed, but defended, that there is not only no man in the World, but no creature that can love God, out of the meer, or pure Principles of nature; and that it is impossible that God should make a creature so: Namely, that that which is super-na­tural (as the love of God) should belong unto the principles of his Nature. Cajetan Alvar. Thom. & Thomiste. vid. Alvar. de. auxiliis gratiae divine [Page 154] disp. 69. It follows not then, because men love that which is natural, or moral, therefore they can that which is spiritual; spiritual Objects must have a super-natural principle, as the principium quo, principle from which, though the principium quod, principle with which, be the same. Paul while a Pharisee, pleased himself with Morals; but when the law came in its spirituality, then he died, Rom. 7.9, because he saw he could not reach it; there­fore he was a condemned man in his own sense. So I gladly dismiss these difficulties.

Quest. Lastly, Where then is the first error, that a natural man seeks not God?

Answ. 1. If you enquire what is the first in or­der; I answer, it is in the understanding, because that is the leading faculty; and the will of it self is potentia coeca, a blind power, and acts not, but as the understanding propounds, and offers to it what it judges good. It wills nothing (as before) but under the notion of good: But whether this or that be good or bad, that is, sub judicio rationis, at the judgment of reason. Hence it is, That omnis peccans est ignorans, that every sinner is an ignorant man. Not but that there are sins of malice, as well as of ignorance, as in the very case of Christs crucifixion: Yet, even then, he that sins out of malice, knows not what he should know, 1 Cor. 2.8. Which none of the princes af this world knew: for had they known it, i. e. the hidden wisdom, Vers. 7, They would not have crucified the Lord of glory.

Answ. 2. But if the query be, Where is the prin­cipal, or main error? Then I say it is in the will. [Page 155] For, 1. The will hath imperium despoticum, it or­ders all that is done, as a Master orders all in his family. 2. Because it is appetitus totius hominis; it chuses, and so refuses, for the whole man; the af­fections, or the sensitive powers have their appetites; and the understanding hath its appetite: For it hath an inclination unto its proper object, truth, as well as others unto their. But the will chuses, or refuses for the whole: And therefore, orders even the understanding it self; whether it shall consider of this or that, or let it alone. John 8.43, Why do ye not understand my speech, says Christ? even, because ye cannot hear my word, i. e. obey it. And why could they not? because they would not.

3. Because men may understand more by nature, than the will approves, or consents too. Rom. 1. ult. Who knowing the judgment of God, that they which commit such things are worthy of death, not on­ly do the same, but have pleasure in them that do them. Though they know them to be evil, nay penal and capital, yet they do them. How comes that? They have pleasure in them, it is their will. So now I have done with this great truth, as to the Doctrine of it.

If no natural man seeks God,

1. Then every natural man is of necessity miser­able in that state, Because he wills not God, with­out whom he must of necessity be miserable. If it be life-eternal to know him, &c. John 17.3. i. e. with approbation, and suitable affection: Then to reject him, and finally to reject him, is to be eter­nally miserable. If there was but one thing in the world would save a mans life; and of all things in [Page 156] the world, he could not away with that: We say that man in an ordinary way, as to means, must die. Prov. 8. ult, They that hate me, love death, i. e. by consequence, because it is the inevitable consequent of rejecting God and Jesus Christ.

2. Then men are justly miserable, because they are willingly, and wilfully miserable. They seek not God; they willingly withstand their own of­fers that can only make them; Chuse to refuse God and Christ, and therefore chuse their own damnation. Psal. 81.11, 12. But my people (i. e. my visible people) would not hearken to my voice, and Israel would none of me: So I gave them up to their own hearts lusts, and they walked in their own counsels; as Christ complains of them after­wards, John 5.40, And ye will not come unto me that ye might have life. Who deserve death, if they do not, that wilfully refuse to have life; I mean the author and object of it?

Object. 1. What necessarily miserable, and justly too?

Answ. Yea, Consider of it: necessarily miserable, because they chuse not God; misery must needs be consequent to such an estate; and justly misera­ble, because they do wilfully reject him.

Object. 2. But then it is, because they are ne­cessarily sinful, and yet willingly. How can this be?

Answ. To make short: Let any man consider whether the Devil be not necessarily wicked, and yet wilfully. God is necessarily good, and cannot be otherwise; and yet he is most freely so. Besides, [Page 157] mans necessity is not a necessity simply, but by reason of the sinful estate he hath brought himself into.

3. They are then mercifully saved, if ever they be saved. If ever they come to heaven, it must be by an act of grace; yea, by many multiplied acts of grace, a gracious power; yea, an exceed­ing gracious power, Rom. 11.32, He hath shut up all under unbelief, that he might have mercy upon all, i. e. that it might be meer mercy to all them that do believe, Rom. 9.18, He hath mercy on whom he will have mercy, i. e. by softning their hearts to a Divine compliance. Hosea 13.9, O Israel, thou hast destroyed thy self, but in me is thy help.

Object. 1. But how can God make a man willing, without forcing him, seeing man is Lord of his own act (as they say) the will at least, Domina sui actus?

Answ. 1. It's true, it is so; but under God. No creature can make him will, whether he will or no; he may force his body; but he cannot make him willing, do what he can. But man is not absolute Lord of his own act, but under God. For then he should be the primum ens, the first being; or at least, primum principium, the first principle; and so there should either be two Absolutes, or man were the first, and not God. In him we live and move, Acts 17.28.

2. God doth effectually move every creature, but according to its capacity, so as to preserve, and not destroy their nature. So voluntary agents he works upon freely; as well the freedom, or the manner of acting, as the acting it self proceeds from [Page 158] God, Phil. 2.13, He works in you to will: God so saves man, as he makes him willing to be saved in his way.

Object. 2. But if man be unwilling (as is suppo­sed), how can this be without a force? or how can God make him willing, acting in a manner suitable to his nature, which is liberty?

Answ. 1. By enlightning the mind: that he shall see with his own eyes, that it is good for him, best in it sels, and best for him too. Gal. 1.15, 16. When it pleased God to reveal his Son in me, (i. e. made me to see what a good Christ was, and how much bet­ter it was to serve him) immediately I consulted not with flesh and blood. And all Gods people receive an unction, and they know all things, 1 Joh. 2.20. And thus far the Remonstrants themselves grant, that God doth irresistably enlighten the mind.

2. By infusing a tast, and savour of his goodness and grace. If a man be of a prejudicate opinion con­cerning things sensible, we say, pray tast, &c. and from this tast their eyes are enlightened (as Jona­thans, 1 Sam. 14.27.) that they become of ano­ther mind. God prevents his people with these tasts which make them so free, 1 Pet. 2.3. If so be that ye have tasted, that the Lord is gracious, and so that other sense, Cant. 1.3, Because of the sa­vour of thy good ointments: Thy name is as ointment poured forth; therefore do the virgins love thee.

Object. 3. Though I have said enough, and more I fear than many understand yet some would farther say: But how is the actual resistance of the will ta­ken down, that so it may appear it is not forced?

Answ. 1. I have in part shewed already; for by that time these two things are well done, the man is become a new Creature, created in Christ Jesus to goodworks, Eph. 2.10. But if you enquire de fieri, how God doth that, notwithstanding the re­sistance of the will, (though quomodo's may be not only difficult, but dangerous, when to indulge cu­riosity, or if men suspend their faith for them). Yet to say something for their sakes, who are glad of any satisfaction; I answer,

2. It is easie with God to take off a mans actu­al resistance to his own good; he can soon lay this asleep; bring a man into that extremity, that he shall think God will undo him presently: though Paul's case be extraordinary, taking in all circum­stances, Act. 9.6. yet there are many times cases that have some proportion and resemblance. God often brings man into such extremities, upon a sick-bed, or such straits and cramps of Consci­ence, that they shall presently cry out for peace and truce: Though this may be nothing but the Son of the bond-woman, Gal. 4.30, and the will still where it was, i. e. liking, and loving of its lusts, only nature it self labours for self-preserva­tion; and so its actual resistance is taken down.

Answ. 3. While the will resists not actually, God throws in a seed of grace into the heart; those sights and tasts, those sensations and savours I told you of before, which rectifie its inclination, and habitually frame; and then there is a new nature, a divine nature, a new will, new heart, new mind, new spirit: and then easie it is, in comparison, to will well. And thus I have shewed you, how it is not of him that willeth, scil. velle, to will, nor of [Page 160] him that runneth, viz. currere, to run, as Aquinas glosses it, Rom. 9.16. Or that it is not ex libero hominum arbitrio, vel humanis conatibus, of mans free will, or his endeavours (as another upon that place) but of God that shews mercy; that takes a­way the heart of stone, and gives an heart of flesh, Ezek. 36.26. And how, if ever a man be saved, he must be mercifully and graciously saved.

Qu. But what hath man to do then?

Answ. To wait on God in that way wherein he uses to do for men, and sinners, and do his ut­most herein; to study the mind of God in Scrip­ture, wait daily at Wisdom's gates, &c.

Object. 1. But why do you put men upon doing, and yet tell them, it is the mercy of God must save them?

Answ. 1. But whoever made these two contrary? I put men upon no more than I have alwayes ac­knowledged they could do; and again say, a meer natural man can do, i. e. use all outward means, and be diligent herein. Whoever denied this, that understood themselves? Doth not daily experience evince, that men can do them if they will; and I appeal to the Consciences of men: Though I must confess, I am apt to think a man may judicially lose much of his aptitude and ability hereunto: Let men look to it.

Answ. 2. This doing I call, but waiting upon God (nothing in it self saving) if he may please to do for them; as poor Pensioners and Prisoners wait upon their Lord or Prince to find grace in his sight. Happy for Lydia, that ever she came to the place [Page 161] where Prayer was wont to be made; for there the Lord opened her heart, A [...] 16.13, 14.

Object. 2. But thus you make men in a despe­rate case, even the whole World.

Ans. 1. As to themselves indeed, I do, in a miserable case, without mercy; but not despe­rate, as to God, who can reconcile enemies, and of them make friends: Col. 1.21, Yet now hath he reconciled. He makes things that are not, indeed to be, 1 Cor. 1.28. We Preach no abso­lute despair (God can perswade Japhet to dwell in the tents of Shem, Gen. 9.27), but self-de­spair we do: And say again, it is the estate of every man by Nature, that he is undone over and over, as to Law and Gospel: he can nei­ther do acceptably, nor yet believe.

Ans. 2. From the deepest sense of misery, many times begins their saving-mercy; the ulti­mum non esse, is many times principium essendi, Hosea 2.14, I will allure her, and bring her into the wilderness, and speak comfortably unto her: I say many times, because all these preparatory works, as sight; and sense of sin and misery, have no necessary connection with the Grace of God, or Regeneration.

Question, Pray Sir once more, what way will you set us in?

Ans. Though I have said something already, I further add:

1. Consider seriously of the truth of things; as whether this Doctrine I have Preach'd be truth; and if so, what a Nature thou hast, and what a [Page 162] condition thou art in; and of the Grace of God, whether it be [...] [...]uth, a reality, and not a fable, &c.

2. Consider of the goodness of things, whe­ther the Grace of God propounded to thee in the Gospel, be not only what is true, but so ad­mirably good, as thou canst no where meet with the like; though thou wanderest in circuitu, from one creature to another, one pleasure to another, in the vanity of thy mind never so long; unless thou seest, and believest this, thou wilt never be free while thou livest.

Object. But when we have done all, we cannot convince, or perswade our selves.

Ans. But God can do it: and this with what I have said before, is the ready way hereunto. Quando nihil rei, aut spei est reliquum, ibi demum incipit auxilium divinum: when there is no hope left (i. e. in our selves); then begins divine help. And thus of the third use.

4. What then hath God done for his people? Concerning this time, it shall be said, What hath the Lord wrought? as he said, Numb. 23.23. They were not able to see to the end of that mercy, it reaches so long, and extendeth so far: for if that people had been destroyed (as Balack would have had it), what then had become of all? So con­cerning this time and thing, it shall be said, What hath the Lord done? If man's nature and heart be so pitiful, that it opposes it self to its own great good: What grace is it, that hath turned and altered them? You that have got but one step on this side grace: What salvation hath God [Page 163] shew'd you! 'tis as if you should have had the favour to be taken into the Ark, when thousands perished. The revelations of the Gospel, convicti­ons, perswasions, preaching, exhortations; nay Christ himself, would be nothing without this, but the aggravation of thy condemnation; what mercy hast thou found!

5. Then they that seek the Lord, whose hearts seek him in truth, (where there are those under­ground workings, that the soul secretly goes af­ter God, making a choice, an absolute choice of him) have more in them, than any natural man hath, or can attain to; are partakers of the Grace of God, and out of the deplorable estate of the Text.

6. But to make this more profitable, and the improvement of it to bear some proportion to the moment of the Doctrine: I proceed yet farther. How deeply sensible should this make us (even Gods people and others) of our corrupt Nature! If none seek God naturally; this is Apostacy in­deed; this is turning aside, [...], If man's great end be God, and God his great good and happiness, to turn aside from him, what a lamen­table estate does this shew! what a devillish nature! there is none good but God, and we are for any thing but God. How should this turn all high thoughts of our selves into self-contempt, and abo­mination? This the Law aims at; God gave it on purpose, that man might see himself by it, and sin appear out of measure sinful, Rom. 7.13. The Law entred, that sin might abound, Rom. 5.20. This the Gospel aims at, to debase man, and ex­alt Christ, on the ruins of nature, and the nullity [Page 164] of the creature. Christ came to justifie the ungod­ly, Rom. 4.5. Then the way of the Lord is pre­pared, when mountains and hills are laid low, Isa. 40.3, 4, 5. Now we are in the way to have this glory revealed. The best men were most sensible of this corruption, Rom. 7.24, I find another law in my members, warring against the law of my mind. O wretched man that I am! For farther improve­ment:

Question 1. But may not a person be overmuch sensible of sin?

Answer 1. If by sin, you mean the evil nature of it, you can never be enough sensible of it, ce­teris paribus; supposing a proportionable faith of the Gospel. It is an evil so contrary to God, the chief good, and so defiling and destructive to the person in whom it is, that it can never be too much understood nor lamented, Rom. 5.20. Chap. 7.13.

2. In as much as sin, by the Grace of God, is not an irremissible, or irremediable evil; to be so sensible of it, as to turn our selves aside from the remedy, is overmuch sense of sin, or rather an ill use, or abuse of the sense we have, and a woful per­versness of our nature: for hereby we oppose God, while we seem to comply with him; oppose him in the way of mercy, while we fear him in his justice; and increase sin, while we would seem to magnifie the Law: Ye have done all this wicked­ness, yet turn not aside from following the Lord, says Samuel, 1 Sam. 12.20. Rom. 5.20, But where sin abounded, grace did much more abound.

3. To aggravate, and extend sin beyond Gospel allowance, is overmuch sense of sin.

[Page 165]1. As if there was more demerit in it, than me­rit in the blood of Christ: whereas the blood of Christ cleanses from all sin, 1 John 1.9. It is the blood of God, Acts 20.28. Your sins (be they what they will), are but the sins of a creature.

2. As if there were more in your sins, than in the Grace of God: as if there were more in your evil, than in the goodness of God. This is igno­rance and pride of heart, proceeding from that corruption we are speaking of.

Answ. 4. When the people of God let sin reign and domineer in the Conscience, as if they were children of wrath, and simply under the wrath of God, though they have repented, and are repenting, and have truly applyed the remedy. This is too much, and more than should be: For Rom. 8.1, There is no condemnation to them that are in Christ Jesus: or to count your selves in as ill a case by reason of your remaining sin, as if you did not belong to Christ: this is too much sense of sin. If we practice ill, however let us know it, though it be hard to correct this errour.

Answ. 5. When the sense of sin so blinds you, as it makes you disown any good which you have in you in truth, though, in a great deal of weak­ness; this also is too much: As

1. The true acceptance of the Person of a Me­diator, in all his Offices: For John 1.12, To as many as received him, he gave priviledg to become the sons of God.

2. Hungering and thirsting after righteousness; for such are blessed, Mat. 5.6.

3. Sincere love to his Name, Eph. 6.24, Grace be with all them that love our Lord Jesus Christ in sincerity.

[Page 166]4. Unfeigned desire of pleasing God. Gal. 1.10.

Question 2. When hath a person sufficient convicti­on, or sense of sin?

Answer 1. Things are said to be sufficient seve­ral ways, as suited and proportioned to several ends; and the same thing is sufficient to one end, which is not to another. As suppose the question were of the sufficiency of Scripture (as in the Dispute between Us and the Papists): in some sense it is sufficient, in others not, Jam. 1.21, The word is able to save the soul. 2 Tim. 3.15, Scriptures are able to make wise unto salvation. But yet the Word alone without the Spirit is not: For the Letter killeth, even the Letter of the New Testament with­out the Spirit; but the Spirit giveth life, 2 Cor. 3.6. So that it is sufficient in genere medii externi, though not in genere cause efficientis, as an outward means, or sufficient instrument to that purpose; but not as an inward cause. So the Law is suffi­cient: To what? To save? no: but to legal humi­liation aod conviction of sin, Rom. 3.20, For by the Law comes the knowledg of sin; but not to this neither, without the Spirit co-operating, Rom. 7.9. So when we say the Gospel is able to save the soul, or 'tis the power of God to salvation, Rom. 1.16. What? Is it sufficient without any other means using, or course-taking? No sure; yet it is sufficient, ratione medii particularis, though it be not medium universale; as a particular means it is sufficient, but not alone, to exclude all other. So in this case, conviction, or a sense of sin, is said to be sufficient according to the divers ends which may be propounded.

Answ. 2. If therefore you mean, what sense of sin is sufficient to expiate sin, or answer the demerit of sin, and the justice of God; then, there is no sense of sin, horror, or trouble in this world sufficient.

Answ. 3. If by sufficient, you mean so much sense or conviction of sin (for I use these pro­miscuously, though strictly they ought to be di­stinguished) as may deserve your conversion, or converting-grace: i. e. that God thereby should be necessitated or obliged to give you converting-grace: Then I answer, There is no sufficiency in the greatest measure of conviction, contrition, or humiliation: For then grace would of necessity be given according to our works; which was the er­ror of Pelagius of old, and of the Papists now-a-days: Tit. 3.5, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration.

Answ. 4. If you mean when a Christian hath sufficient conviction, sense of sin and humiliation; so as to be nextly disposed or prepared to con­version: I answer, So much as makes thee an abso­lute lost creature in thy self, is sufficient to be sure, in way of preparation; that, when thou art invited (as thou art) to come and receive Jesus Christ, and with him heaven and happiness, and all things, thou shalt not need to strain courte­sie, or keep off, because thou art not sufficiently humbled (as thou thinkest), but presently and readily take to Christ, and the riches of God's Grace in him, as being a poor lost creature in thy self: i. e. every way lost so as thou canst not so much as come, unless he enable thee: For the great [Page 168] end of legal humiliation, is to bring the soul from its existence in, and adherence to the Covenant of works, or trusting to its own doings for salvati­on. What serves to this end, is so far sufficient, viz. in way of preparation.

Answ. 5. So much as plains the soul for the reception of Christ in all his saving-Offices, is sufficient. If the Law have shewed thee a neces­sity of Christ for all, i. e. to take down the re­bellion of thy heart, as well as for any thing else; and thou art legally willing, i. e. willing for fear thou shouldst be undone, that it may be so; the Law hath done what it can do for thee. Thou art now to attend what the Gospel says, in which you will see God takes a nothing-creature, and makes Christ all in all to him, 1 Cor. 1.30, com­pared with v. 28.

6. For a conclusion, I add, An humbled sinners joyful acceptance of, and acquiescence in the prof­fer of the Gospel, viz. Christ proffered, not on­ly for righteousness, but faith also, sanctification, destruction of sin, &c. speaks a soul to have at­tained what it is seeking after. I say an humbled sinner, because many other will be ready to say so, they do accept, when they know not what they say: But I say, an humbled sinners joyful ac­ceptance, &c. (when it is done, verbo de presenti, as they say in the marriage-contract, by a present act, and they do not content themselves with a possibility) shews that they are already partakers of the grace of the Gospel. For,

1. Here is the right object, and the right act, in relation to the object: for what is faith, but a joyful acceptance of a whole Christ.

[Page 169]2. This is faith in the second moment, viz. To live upon Christ for all; why not in the first: Since faith at first, and faith at last, are both of the same nature.

3. Because this frame of heart fully complies with Gods design in the Gospel, and all the offers of his grace. And what is a soul really and readily complying with the Gospel, but one under grace, and not under the law? Rom. 6.13, 14. I know persons may here deceive themselves, that do not sufficiently attend to what I say, and unto the frame of their hearts in this transaction: but whose fault is that?

Quest. 3. Whether a sight or sense of one sin, be a sufficient preparation to conversion?

Answ. 1. Conviction, and sense of one particular sin, is sometimes initial, or preparatory to con­version, sometimes not. Those, Act. 2.36, 37. When they heard this, i. e. how guilty they were in imbruing their hands in the blood of Christ, cryed out, Men and brethren, what shall we do? And it ended in their conversion: Yet the con­viction of the same sin in Judas had a very differ­ing issue and event. Matt. 27.4, 5. I have sin­ned in betraying innocent blood, and yet he went and banged himself.

Answ. 2. Consider sin as to the outward act on­ly: And then I do not see, that in a natural ten­dency, and in an ordinary way, the conviction of one particular sin is sufficient preparation. I'le give you my reason: For as conversion from one single sin, is not conversion properly; so convicti­on of one particular sin, is not a sufficient prepara­tion [Page 170] to conversion. Because it shews only a ne­cessity of an outward reformation and amendment, and brings not the person to a loss for a whole Sa­viour, but a partial one only.

Answ. 3. God is pleased often to begin here; by the sight and sense of one sin, to lead them on to a self-discovery; and so the conviction of one sin proves initial to, and ends in conversion. Yet I cannot say it is always thus; many that cry out of particular sins, have come no farther towards Christ or Conversion: and that God always begins here, I cannot say: That which slew Paul, seems to be that command, Thou shalt not covet, Rom. 7.7, 9. Which discovered to him the lust of his heart.

Answ. 4. When a man is made sensible of one sin, not only in the branch or act of it, but in the root also; then it may be preparatory. I mean im­mediately preparatory to conversion; because then the pertinacy of the heart, and its strong addicti­on unto sin is hereby discovered, which will urge a necessity of conversion. For this strong addicti­on to that one sin, shews the strength of original Corruption; what enmity and contradiction to God it carries in it? Ex. gr. suppose a man convict of profane swearing; when this sin is so anatomized by the Spirit of God in conviction, that the per­son sees and discovers how profane his heart is, how void of all fear of God, not only that of re­verence and aw, that he should bear to him, but even of the fear of his Justice, and threatning, that he can despise his word, misbelieve his threatning, contemn his holiness: This shews what a man he is, and what a nature he hath. This man appre­hending [Page 171] the grace of God in the Gospel, may be encouraged to come and embrace it.

Quest. 4. What sense of sin is that which shews a present state in conversion?

Answ. 1. When thou feelest and mournest under it, in consideration of its evil nature, as contrary to the will of God, which is, and ought to be the supream rule and regulation of the creature, Rom. 7.14, The law is spiritual, but I am carnal, sold under sin.

Answ. 2. When thou mournest over it, as against the grace of the Gospel; and so the greatest disin­genuity that can be. When thy heart shall reflect upon thee, in this manner or the like: Dost thou thus requite the Lord, O foolish, and unwise? Deut. 32.6. Or as Absalom to Hushai, Is this thy kind­ness to thy friend? 2 Sam. 16.17: As being quite contrary to the love of God in giving his Son, the love of Christ in giving himself, and the love of both in manifesting and revealing themselves unto thee.

Answ. 3. When sins adherence, and existence is a burthen to thee. Which manifests thou hast a spirit against it, another spirit than the spirit of the world; which lives and lies in sin. When thou wouldst be glad (all things rightly stated, for some men count those sins which are not) to part with, and be rid of, in thy deliberate thoughts, all, and every evil way and inclination, as a man would be glad to be rid of his burden, Rom. 7.24. More of this will appear in the next particular.

Quest. 5. Why, what is the difference between sense [Page 172] of sin before conversion, and after conversion?

Answ. 1. The one is in relation to God, only as a just Judg; the other as against a gracious So­veraign. God is a just Judg, and therefore it is that persons under conviction, and sense of sin, fear, and mourn. Thus Judas repented, Matt. 27.3. i. e. was desperately sorry he had done the thing, betrayed innocent blood: because God began to judg him presently. Thus, if Judgment was speedi­ly executed, men would be afraid to sin; but ne­ver the more against it properly; they might not dare to sin, but love it notwithstanding. But o­thers mourn under it, as against a gracious. Sove­raign, whose face they have had some sight of in Jesus Christ, apprehending him a God of grace, though they cannot say (possibly) to themselves in particular, Against thee, thee only have I sin­ned, Psal. 51.4.

Answ. 2. The one a man would be rid of, the other a Christian would be glad to have more of. The one mans sense of sin, is meerly his bondage: He hath received the spirit of bondage to fear, Rom. 8.15, and so he mourns: The others is his free­dom, and so accounted, They shall mourn and be in bitterness, as for an only son, Zach. 12.10. Take a man in that passion, and you cannot perswade him out of it; it is so sweet to him, 2 Cor. 7.11, That ye sorrowed after a godly sort, what Zeal it wrought in you, yea, what indignation? Zeal and Indignation are two things men are pleased with, especially for the time. They are pleased with be­ing angry against themselves, and to find their heart imbittered against sin.

Answ. 3. The one man casts down himself, the [Page 173] other is meerly cast down by God: we find Ezra weeping and casting down himself, Ezra 10.1. A convict person meerly suffers under it; but the o­ther is active in it. Judas was held down by strong hand, that he could not oppose: but Peter went out and wept bitterly, Matt. 27. ult.

Answ. 4. The one is from a slave meerly, the other from a Son, and something at least of a Son-like spirit: Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son, Luk. 15.18, 19.

Answ. 5. The one makes a man run from God, the other makes him flee to him; as you see in the prodigal, I will arise and go to my father, Verse 18. And he arose and came to his father, Verse 20. See it in David, Psal. 130.3, If thou, Lord, shouldst mark iniquity, O Lord, who shall stand? Verse 4, But there is forgiveness with thee, that thou mayst be feared: and therefore concludes, Verse 5, I wait for the Lord: my soul doth wait, and in his word do I hope; and encourages others to do the like, Verse 7, Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous re­demption.

Answ. 6. The one hath the mixtures of Faith, the other not. Judas either saw nothing of the Saviour he professed; or else believed it not by any such faith as brought down his spirit to be willing to be beholden to him. But those con­verts, Acts 2.41, Gladly received the word, though they were guilty of the same sin: For in thee the fatherless find mercy, Hosea 14.3. This is mixed with their confessions and repentance.

Answ. 7. The one man is meerly disturbed in [Page 174] spirit; the other is satisfied, and takes content in it. Paul under first convictions is in an amazed, frighted condition, He trembling and astonish'd, said, &c. Acts 9.6. But the same Paul afterward condemns himself with great delight, 1 Tim. 1.13, Who was before a blasphemer, persecutor, and inju­rious; as if he could never speak bad enough of himself, Eph. 3.8, To me, who am less than the least of all saints, &c. Paul was not the least of all Saints: For he dare say of himself, He was not behind the very chief of the Apostles, though he was nothing, 2 Cor. 12.11. But he speaks it in relation to what he was formerly, as taking content to debase him­self.

Answ. 8. The one divides between a man and his sins, the other not. Ephraim shall say, what have I to do any more with idols? Hosea 14.8. Time was Ephraim was joyned to idols, Hosea 4.17. But now he renounces them, and all that belongs to them, Isa. 30.22. Ye shall defile also the covering of thy graven images of silver, and the ornaments of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, get thee hence. Divides, you shall divide: Sir, This is the thing that troubles and grieves us; we cannot be rid of our sins; they will hang about us. But yet you divide between your selves, and your selves, as two parties, Rom. 7.20. If I do what I would not, it is no more I that do it, but sin that dwelleth in me. Here is, I do, and I do not: I do, but it is against my will that I so do; and yet, not altogether against my will, for then I should not do it at all. Here are two parties divided. Ʋterus Rebeccae gestat discordes. Rebecca's womb bears men of differing Tempers and Inclinations.

Answ. 9. The one commends and endears Jesus Christ, and the grace of God, Rom. 7. ult, I thank God through Jesus Christ. He had been complain­ing, Vers. 24, O wretched man that I am: That Christ had delivered him in part, and would de­liver him; this makes him so praiseful, and Christ so precious: the other not.

Quest. 6. Whether may, and ought a Christian to grow in the sight and sense of sin?

Answ. For answer, I lay down these positions.

1. Sin is so great an evil, as can never be suffici­ently understood or bewailed. It is so exceeding sinful, that the best Saint on earth never saw the utmost of the evil of it, i. e. the utmost degree of its wickedness. For they must first know how good, and how great God is, against whom it is, before they can know that: And there is no finding out the almighty, Job 11.7.

2. God doth not commonly bestow all at once, that he hath to give of spiritual blessings. For his design is to have a Christians life, a state of depen­dance, 1 Pet. 2.4, 5, To whom coming as unto a living stone: ye also as lively stones are built up. Therefore it is, that we have as well promises of growth, as Commands to grow.

3. Sight and Sense of sin is one great spiritual blessing, and makes those that have it more spiri­tual. I mean, such a sight especially, as shews us together with the extent, the evil nature of it. Mark, Psal. 97.10, Ye that love the Lord, hate evil. Then by way of proportion, they that love the Lord most, should hate evil most. And it is not hated, but from sight or sense. Had we only Pauls [Page 176] example for it, would it not prove, that a person most sensible of sin in this kind, were the most spi­ritual Christian? Rom. 7.24. But is it not clear, when we can discover more, and less bear that which to God is most intolerable? We are apt to think sense of sin belongs only to a prepa­ratory work and state of Bondage; and conse­quently that we have no more to do with it after­wards; and if we have, it is only our bondage: And hence some (though without all ground) conclude themselves in a Christless condition. But this is a great mistake; though it be in another manner after conversion than before: It is a sense of the same thing though not the same sense of the thing altogether.

4. We have not so much at first, especially some, at least in that manner, but we had need give great diligence hereunto, lest we be cast and overgrown. And I mean, not only of the evil nature of sin, (for this I count we have nothing of before) but of its indwelling, close adherence, extent, &c. And indeed I cannot see, but that sight and sense we have of sin after conversion, is wholly of another kind, though both introduced by the same spirit, the one in a way of common working, the other in a way of special grace. Which may be the reason why some Christians complain not so sensibly of their own evil, and emptiness, as before under meer legal workings; though they have better convictions now, yet not proportionably greater. He that hath most, hath not enough: For quantum barathrum sit sola in­credulitas? what an abyss is unbelief alone? Strong convictions of our own vileness and self-emptiness, [Page 177] coeteris paribus, together with the discoveries of the Gospel and Faith in them, what Christians would they make! For the ordinary way of Christs com­ing to the heart, is by humiliation and self-empti­ness.

But here I must give you these Items:

Item 1. Be as careful to grow in the conviction of the Gospel, and sins against the Gospel, as of other sins. For these belong to your natural cor­ruption, and will discover as great an enmity, Job. 16.8, 9, 10, He shall convince of sin, of righteous­ness, and of judgment, &c.

Item 2. Give diligence to secure, and assure your interest in the Gospel; for these two things put together, cut off, or abate those terrors which use to accompany conviction in a state of bondage, 2 Pet. 1.10, Give diligence to make your calling and election sure.

Question 7. But in what sense is it to be under­stood, when you say we must grow in the sense of this corrupt nature? Answ. To answer in a few words.

1. As to the extensiveness of it, i. e. how it is spread over the face of the soul, as a Leprosie that over-runs all: What natural evils, unnatural, dia­bolical, spiritual wickednesses? pride, rage, murmur­ing, unbelief, doubting of God and his truth, blas­phemies, these dwell in thy heart. Consider the Apostles Catalogue, Gal. 5.19, 20, 21. Whether those works of the flesh do not all dwell in thee, and live in thee, though thou livest not in them: and though thou find not all in thy temper, see whether thou find'st them not in thy nature.

[Page 178]2. As to the intensiveness; their deep radicati­on, their strong-hold, their great possession, the close adherence, Rom. 7.24. This conviction is that which doth a Christian the greatest courte­sie of any I know of this kind; and would mighti­ly engage the soul for firm adherence unto Christ, that knows the Gospel.

3. As to the evil nature of it, or in relation to the motives of your sense and sorrow, or what it is that makes it so evil to you; and see that those be more solid, more spiritual. Many take on, and are very much troubled at sin: but many times there is very much of self in it, and legal mo­tives.

Object. Why, Hath not a Christian seen him­self lost? had so much sight and sense of sin? How then can he have more, at least need more?

Answ. 1. A more confused sight he may have had, but not so distinct, possibly, and clear at least, as he may have afterwards, and should endeavour for. What distinct sight and sense of sin, Lydia, or the Jaylor, or Zacheus had, I know not: a confused sight they might have, and distinct in some particulars; as the Jaylor of his cruelty, and Za­cheus of his extortion, &c. Acts 16.14, and ver. 29, 30, 31. Luke 19. from 1, to 11. I deny not but it might be distinct also, more universally, though of a sudden; but I do not know that so it was.

Answ. 2. If you mean such a sight of himself from the word, as is not meerly speculative, but influential upon the heart, to affect it; (in which sense Mr. Ames says, all divine knowledg hath ex­perience [Page 179] accompanying it): I say, this is such as needs to he confirm'd and follow'd, whatever it be, faith, or experence: Vid. Ames de lum. nat. & gr.

Answ. 3. Those that have the most distinct work of conviction, sense of sin, and their own lost estate; yet had need give diligence hereunto, though they have lyen long under such and such methods of conviction, and saw they could not but sin, at least in heart; and though they sinned, yet they could not be humble, though they were humbled, nor believe, notwithstanding both; yet, they had need attend, 1st, Unto Scripture revelation concerning the same thing. 2dly, To, the Spirits discoveries, or convictions of them. 3dly, To the daily ex­perience of their own heart. They had need have them better grounded, and in a better manner setled: for I cannot see the light before conver­sion, and the light after, both of one kind.

Answ. 4. If a Christian see the ultimum malum, I mean no more than that which will conclude him absolutely lost; yet not the ultimum mali: he is far from seeing the utmost degree of its evil.

Answ. 5. Sense of sin, is either direct, or con­sequential, viz. of what I find directly working, or what I gather from what I find by spiritual Argumentation; which because it depends upon sense, may therefore be called sense, though not directly so apprehended, but by Argumentation arising from sense, Ex. gr. I find the reflex beams of the Sun are hot, therefore I conclude by rea­son, help'd by experience, that the direct are hot also. To the case in hand, I find my heart in such and such a particular, deceitful, and desperately [Page 180] wicked, therefore I conclude it is so in the like; because there is the same common reason of one and the other, where the same interest is invol­ved.

Quest. 8. How should a Christian do to grow in the sight and sense of his natural corruption, i. e. in the discovery of the evil nature of it, intention, ex­tension, and also to be more and more affected with it?

Answ. 1. By attending to the rule, and the spi­rits enlightning that, i. e. helping thee to under­stand the true sense and meaning of it, Rom. 7.7, 9, I had not known sin, but by the Law. And how came he to know the Law? by the spirit; when the Law came, i. e. when the spirit brought it home. The Gospel is a rule also, to which thou must at­tend for the discovery of Gospel-sins, Mat. 14.31, O thou of little faith, wherefore didst thou doubt?

Answ. 2. By self-reflection, and attendance to the heart, compared with the rule: How would you know sin in any action, but by comparing it with the law and rule, which commands or for­bids such and such things? Is not attendance then to the stirrings and workings of your heart, con­trary to the rule; the way to know your sinful nature, Rom. 7.14, The Law is spiritual, but I am carnal, sold under sin. Verse 21, When I would do good, evil is present with me. How did he know what was good, but by the rule? How did he know he would do good, but by observation of him­self, in compare with the rule? So how did he know evil, but by the rule? How did he know evil was present, but by attendance to his own heart, and what he found striving there?

Answ. 3. By observation or notice-taking how it is with us, when God withdraws his influence at any time more or less: for while we are assist­ed and strengthned, we less attend, and are less able to distinguish what nature contributes, and what grace: Therefore it is, God so often leaves us more or less, that we may see what we are of our selves, to humble us, and kill our pride; to mortifie self-conceit, and self-trust. Then the Church cries, Why hast thou made us to err from thy ways, and hardned our hearts from thy fear? Isa. 63.17. How does God make them, but by withdrawing at such a time? Therefore consider we how backward, how listless, how dead, how unbelieving, how unaffected we are: what pride, what sensual inclinations stir in us: this is the way to grow in self-sense. Again, observe we how it is with us in time of temptation; when God suf­fers the Devil to winnow us, and neither gives light to know what to do, nor faith and courage to resist him: How the heart would move us to a provoking dis-regard of God; what quarrelling, crossness, doubting of his truth and goodness, call­ing him to question for his dealings with us. And this is the way to gain by temptation, and learn Divinity by the Devil, as he said.

Answ 4. By anatomizing and resolving things into their principles, where you may see the root of your passion, is your pride. What? you dealt with so and so? the root of much dissettlement (not that this is the only thing); your unbelief in great measure, as betraying the succours of grace, the word of God, &c. your discontent­ment may shew you, that you have the same Lea­ven, [Page 182] are of the same spirit with the very Devils. Thus Paul resolves his doing, and his not doing, into his evil nature, Rom. 7.18, For I know that in me, i. e. in my flesh, dwells no good. Thus James resolves their brawlings into their lusts, Jam. 4.1.

Object. 1. How ean these discover any thing to a Christian, of his nature, seeing they are but pas­sions and infirmities, at least, in a Christian? As David, Psal. 116.11, I said in my haste, &c. Psal. 77.10, But I said, This is my infirmity: How then can they give any true account of the heart, the nature?

Answ. 1. No Do? not passions and affections give an account of the heart, they proceed from? How could such fruit come, but from many bitter roots that are there? and such streams flow, but from a corrupt Fountain? especially considering the plea­singness of them; the perpetuity and constancy; that every day, upon all occasions, they find their heart thus prone to one thing or other? Now what does a constant proneness shew, but a na­turalness? Though grace in a Christian takes down the predominancy, yet you may find your aptness and proneness; which is the thing I speak of. If any say on their behalf, they were contracted; these, and such like were contracted before grace.

Answ. 2. How come they to be so bad, to con­tract such a natural madness? What wild creatures were they to contract them? Which speaks the thing I would prove, they are wild by nature.

Answ. 3. This must be understood of all the evils in the soul of man, that they are so con­tracted: whereas many never came into practice; [Page 183] and what at first put men upon such actings, but sinful inclinations?

Answ. 4. I ask a natural man (for those I have to deal with in this Objection, though for the be­nefit of others), would you help it, or would you not? and I speak not of passions and affections, as to the outward acts only, but as to their prin­ciples and inward stirrings; and this must be ex­tended also to every one of them (for the heart of sin may be contracted into one); I say then, Would you help it, or would you not? If not▪ this speaks the perversness of nature, and that your will is excentrical, even as to the elicit acts: If you say you would, but cannot; this shews how weak you are, and that your will is lost as to its imperate acts. Natural men are enemies to deli­beration and better advice; they are all passion: I say therefore to a Christian again, follow the streams of your heart unto their Fountain.

5. By Observation, how your help comes in. Are you ever free, unless the Son make you free? John 8.36. Free from sin, and free to righte­ousness, under the stirrings of corruption, unless God discover himself gracious, willing and ready to accept and help you, enlighten your mind, re­new your purposes and resolutions, strengthen your hatred and antipathy, fortifie your courage and magnanimity: Have you any relief or liberty at all? Mark I say which way your help comes in: if it be all by grace, according to those Scriptures, Phil. 4.13, I can do all things through Christ which strengthneth me: and John 15.5, Without me ye can do nothing: then you have none by nature, which leads you whither I am directing you.

[Page 184]6. By acting faith upon the promises of the Gos­pel for light and sense, as a Christian must be al­ways attending to carry on a Gospel-sense of sin, and kindly humiliation for it; so he must act faith in the promises to that end. To instance in a few, Isa. 54, 13, And all thy children shall be taught of the Lord, i. e. not only concerning Jesus Christ himself (as he applies it, John 6.45), but every o­ther matter of spiritual concernment, Zach. 12.10, I will pour upon them the spirit of grace and suppli­cation, and they shall mourn.

7. By the observation and experience of others: For as in water face answers to face, so the heart of man to man, Prov. 27.19. Another mans heart will tell you your own; and his actions, his heart, as the water will represent your own face to you: 'tis easie to see and observe how the world lies in wickedness, 1 John 5.19. There is no evil almost but walks abroad in view, in the person of one or other: Whence comes this, but from a corrupt abominable nature? Mat. 15.19, Out of the heart proceed evil thoughts, murders, adulteries, fornicati­ons, lusts, false witness, blasphemies: You will say from an evil habit: but how come men to be so wicked, to acquire such habits? What put them upon such actions as before? Whence are those actions, but from evil inclinations? And whence such inclinations, but from an evil nature? Their hearts incline them that way, therefore they run. Take the most moderate instances of natural men, from one to another, from the least to the grea­test; you may observe they are all ignorant of what they should know; heartless to any thing that is spiritually good, and cannot be prevailed [Page 185] with, to be otherwise. You may possibly perswade some men to do something (others you cannot pre­vail with thus far, to take any pains); but to love it, or addict themselves to it, as their life, it is in vain to talk of it. Thus by other men, you may learn your selves; and by their actions, your heart; and so much wisdom by their folly. For a conclusion of this discourse.

Qu. 9. Do men seek God first, or God seek them first?

For answer in general, I must mind you, how in the beginning of this discourse, I distinguished be­twixt seeking in a way of means-using, formal, out­side-seeking; and seeking properly, or seeking in truth. Then particularly, I answer first:

1. If by seeking, you mean meer formal seeking, or in a way of means-using: Thus, even thus, God seeks, and finds men first; by bestowing upon them the means of grace. He thus prevents, even the Heathen-world, by entailing the Scriptures, and the means of grace upon them, Psal. 147, 19, 20. He sheweth his word unto Jacob: his statutes, and his judgments unto Israel: he hath not dealt so with any nation, Matt. 21.43, The Kingdom of God shall be taken from you, and given to a nation, bringing forth the fruit thereof: The Kingdom of God, i. e. the means of the Kingdom, by a metonymy, shall be ta­ken away. Who takes it away? The answer is easie; then who gave it them? or who gives it to another nation? Even the Eunuch, Act. 8.27, who came so far, as from Saba in Aethiopia, to Jerusa­lem, (which by computation is near a thousand Miles, plus minus) though he seem'd to seek God [Page 186] first; yet God first sought him, and found him: For, 1. The report must come to his ears, that the word and worship of God was at Jerusalem: And then who inclined his heart, to undertake so long a journey? Isa. 65.1, I said, behold me, behold me, to a nation that was not called by my name.

Object. 1. But men, though they have the means of grace, might not use them for all that?

Answ. But either by some civil or moral induce­ment, or some conviction of the spirit, he keeps them to the means.

2. If by seeking, you mean in truth, and with a perfect heart (as Scripture phraseth it) then God seeks them first, ere they can seek him, Hos. 3. ult. Afterwards shall the children of Israel re­turn, and shall seek the Lord, and David their King, i. e. Jesus Christ. And this shall be in truth; be­cause it is joyned with the fear of the Lord, And shall fear the Lord, and his goodness, in the latter dayes. I ask now; doth God that makes promises, make them good? Or doth man make God perform his promise? It must be the effect of an absolute pro­mise, that such obstinate Creatures should return: As you may farther clearly see it expresly made to this people, Ezek. 36.26. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. See also to the same purpose, Zach. 12.10. And abundantly more I might alledg: But I am willing now to dismiss this Doctrine.

CHAP. XI.

There are three significations of the word, 1. Putruerunt, sorduerunt, corrupti erant, vel facti sunt, putridi; which we may render cor­rupt, rotten. 2. Putidi vel foetidi facti sunt, stink­ing, as in the Margin; filthy as in the Text. 3. And thereupon the holy Ghost renders it, Rom. 3.12. Inutiles, They are become unprofitable. All these depend, and are consequential each to other. The Metaphor is taken from Meat which is first putrid or rotten, thereupon stinking and filthy, and so unprofitable, that it is good for nothing, but to be cast to the dunghil. Because the holy Ghost extends the signification of the word, so shall I.

Observ. 1. Natural men are so corrupt, that they are therefore loathsom to God, good for nothing, or unprofitable.

The subject of the proposition is the same we have been speaking of all this while; for we have no o­ther in the Text. But here is a threefold predicate.

1. Corrupt, or rotten: In a word or two I shall shew you: First what is corruption in the general. 2. Accommodate it to our present mat­ter.

1. Corruption in general is the pravity of the qualities of any thing, whence begins its destructi­on. [Page 188] An apple is then said to he rotten, when its juice is turned into bad. Or (to keep to the Metaphor before us), Meat is then said to be corrupt, when the wholsom pleasant juice, that was fit for nourishment, is changed into the con­trary.

2. To the case in hand. Corruption in man is his degeneracy in that which once was his great­est excellency; or the loss and want of those qua­lities, properties, habits, or divine nature (as the Apostle calls it) which was his greatest perfection; by which under the first Covenant he was accep­table to God, and pleasant in his sight: And in­stead thereof, having contracted a vitious nature and inclination, by reason of which, they are very loathsom and offensive, stinking, filthy, as in the Text. They have not lost either nature, or good nature (in the common acceptation of the word) which in many men gives a great varnish and set­off to what they do. But the best natur'd man in the world hath lost his rectitude, and good na­ture; and is ill-natur'd, and ill-humour'd towards God. You may remember when I spake to this out of vers. 1, They are corrupt, having explained in what sense it was to be taken; I gave you no other than a Scripture-account of the thing: But I now insist in another manner.

3. Therefore if you ask how this degeneracy, this corruption doth appear: I answer,

1. By their not minding naturally, and plea­singly, any thing of worth and excellency. They have their humours for every thing else almost: but for God they are never in humour, never in frame. If at any time they be in a fit, or good [Page 189] mood (as they say), this never settles into a ha­bit, or a naturalness God-ward; as passions and humours in other things often do. There is no­thing a man minds, or regards in relation to Gods glory, or the perfecting of his soul; the accom­plishing his happiness here, or for ever. No wis­dom is before the eyes of him that hath understand­ing, sayes Solomon, Prov. 17.24. i. e. solid, sub­stantial wisdom, sound wisdom, as it is rendred, Prov. 3.21. But they are men of no understand­ing, as before, Prov. 18.1. A man through desire having separated himself, intermedleth with all wis­dom, i. e. sound wisdom, and discretion: But fools despise wisdom and instruction, Prov. 1.7. i. e. they have no esteem for it; but a secret, if not an open derision of it. And who are these fools? The very men I am speaking of, such as have not the fear of the Lord, as clearly appears in the opposi­tion: The fear of the Lord is the beginning of wis­dom; but fools despise, i. e. such as have no fear of God. Which the Apostle charges every natural man with, Rom. 3.19, There is no fear of God be­fore their eyes. If they mind any thing of Know­ledg, it is either not of the best things (but matters of lesser moment in religion); or if at all busie about the best, it is in such a superficial airy manner, that it is nothing they would be nou­rished by, or live upon, but only to maintain o­pinion, or discourse, &c. Their knowledg puffs up, and does not perfect. It is so much only as pleases their fancy; and every mans fancy is according to himself. With naturalness, or pleasingness to mind any thing of spiritual worth or excellency, This they will not: and if this will not shew a man, what will?

[Page 190]2. It appears in that they are wholly taken up in matters of little moment and concernment; the world, and the things of the world. Because I mentioned this before, I shall not stay here, Phil. 3.19, They mind earthly things [...], the word implies both the plotting of the mind, and the re­lish and savour of heart and affections. That this is meant of men in the visible Church, is clear; and that it is to be extended to every natural man, appears also by the opposition, vers. 20, But our conversation is in heaven.

3. It appears by their listlessness, and injudici­ousness in matters of their Soul and Salvation. The smallest matters in Religion are made the greatest account of; as matters of ceremony, and outward performance; as hearing, praying in secret, or with their families, sacraments, &c. These they would seem to have some heart for, Isa. 58.2, Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: They ask of me the or­dinances of justice, they take delight in approaching to God. Here in truth God represents them as a people unrighteous, though so much taken up with the means of grace, and outward ceremonies. For they were far enough from the end, or the means in the right use of them; To grace, and gracious actings, or performing duties in a gracious manner, they are blind and listless.

4. It appears by their practical ignorance, and disgust of the main saving mysteries of the Gospel. As,

1. Of the mystery of Jesus Christ, as the Apo­stle calls it, Col. 3.2. They can make nothing of [Page 191] it: or if they do, they wholly disgust it. To be so near Christ, as to be one with him in a mystical union, or truly moral either, they cannot indure to think on. For Christ to be believed on in the world, is one of the mysteries the Apostle makes great without controversie, 1 Tim. 3.16. They cannot apprehend him such a precious stone, such a corner-stone: And therefore to them he is a stone of stumbling, and a rock of offence, 1 Pet. 2.6, 7, 8.

2. By their practical ignorance and disgust of the way of faith. To eat the flesh of the son of man, and drink his blood; this is a hard saying, Joh. 6.53, compared with vers. 60. When Christ saw his hearers were offended at this, he explains it, vers. 63, It is the spirit that quickens; the flesh pro­fits nothing, i. e. they are to be understood spiri­tually: (For what if a man should eat the very flesh of Christ, as they seemed to understand it; would this save him? much less will the sacramen­tal bread alone), q. d. Christ as incarnate and crucified, is to be received, and inwardly digested by the soul that would be saved. Yet for all this, they went back, they believed not; and Christ knew so from the beginning: Therefore said I unto you, No man can come unto me, except it was given unto him of my father, q. d. You never did from first to last rightly understand or believe; nor now have you any mind to it. Shall I add, but it is not given to natural men of the Father, Ergo?

3. By their practical ignorance of regeneration, and enmity to it. How can these things be, sayes Nicodemus? Joh. 3.9. He seems to be a moderate [Page 192] man; to have some inclinations to hear; and not to come with a desire to cavil; he was a learned man, a master in Israel, vers. 10. And yet he is at this rate, and that not at first only, as vers. 4, How can a man be born, when he is old, &c. But at last, though Christ had explained it, proved it, shewed him the reason of it, vers. 6, That which is born of the flesh, is flesh: Yet at last he cries out, How can these things be? Nicodemus alone lies not under this imputation of ignorance, but all the carnal hearers in the world, even e­very natural man. Mark therefore how Christ turns it, vers. 12, If I have told you earthly things, and ye believe not, &c. They were not earthly, but spiritual things Christ had spoken of, yet they were but earthly; or elementary in comparison of what he could have spoke. Yet not only Nicode­mus, but others are charged with ignorance and unbelief. If I have told you and ye believe not, &c. Whosoever is born of God, sayes John, doth not commit sin, 1 Joh. 3.9. For his seed re­maineth in him, and he cannot sin, because he is born of God. The seed of God in him, makes it impossi­ble for him to sin as other men sin, with full and free consent; absolute delight, and purposed con­tinuance. Let these things be made good of a na­tural man, and then we shall have some reason to think well of him. So much for the fourth par­ticular.

5. It appears by their facility and proneness to all that is evil and wicked; and not only that which is evil in circumstance, Luk. 6.45, An evil man out of the evil treasure of his heart, bringeth forth that which is evil, [...], as naturally as a [Page 193] tree doth its fruit. But is every natural man, this evil man? yea, if he as naturally bring forth evil: but so he doth; or else he is naturally good, and so naturally brings forth good things, Rom. 1.29, Being filled with all unrighteousness, forni­cation, wickedness, &c. But these were judicially so, you'l say. But doth God in Judgment put wickedness into mens hearts? Though therefore by Gods withdrawing his preventing-grace, it had more vent; yet it was there before. To say they contracted them; is but to say what I say: For they must have hearts full of wickedness to contract them, graceless hearts, prone to them; had they had any seed of God, they could not have been at that rate. 1 Joh. 3.9, His seed remain­eth in him, and he cannot sin: But look a little forward to the next Chapter, Rom. 2.1, and you will see every man under the same condemnation. Therefore thou art inexcusable, O man, whosoever thou art, that judgest: for thou that judgest, dost the same things. How so? What, every man a­like? What, every natural man chargeable with that black Catalogue? Yea, because his heart and inclination is the same: and therefore according to Scripture-phrase he is said to do the same thing. The Jews, though they would easily grant the Gentiles were bad enough, and would judg them, i. e. condemn them; yet they counted better of themselves. But the Apostle makes them all alike as to the propensions of their nature.

6. This appears, because they lay their founda­tion upon the Sands; and take up with any thing; something at least which is not solid.

1. Generally and ordinarily with their own [Page 194] presumptions. They have confidence in the flesh, Phil. 3.3, 4, almost any thing will serve turn. He that hath least to say, yet thinks he hath e­nough.

2. With a form of godliness; this is common, 2 Tim. 3.5, Having a form of godliness, yet deny­ing the power.

3. With checks of conscience, convictions, and legal sorrow.

4. With some essays and endeavours only, in a way of means-using, after Christ and Grace, 2 Tim. 3.7, Ever learning, and never able to come to the knowledg of the truth.

5. With some meer passionate, unaccountable meltings, without any ground or reason; as cry­ing at a Sermon. Though it might possibly as well have hapned at some Tragedy.

6. With some mens say-so, and good thoughts of them; while the prophet speak peace, peace, Jer. 6.14.

7. With some mistaken, or misapplyed Scrip­tures.

8. With some kind of joy, and transports only, Matt. 13.20.

9. With some kind of common inlargements, Heb. 6.4, 5.

10. With strong fancy and imagination, with­out any Scripture-ground.

11. With sudden impulses, and impressions; though they know not whence they are.

12. With a meer blaze, and lamp of profession; lamps without oyl, Matt. 25.7. And there are two things which make it so, i. e. make them so ready to take up with that which is unsound.

[Page 195]1. A deceitful heart, which is deceitful above all things, Jer. 17.9. Which place some explain re­latively to the business in hand. For the Pro­phet had blessed those that trust in the Lord, vers. 7, trust; yea, they trusted in the Lord. The Prophet answers, The heart is deceitful above all things. Isa. 44.20, A deceived heart hath turned him aside, that he cannot deliver his soul, nor say, is there not a lie in my right hand?

2. A willingness to take up with any thing but the truth, Rom. 1.28, Even as they liked not to retain God in their knowledg, &c. Vers. 18, That hold the truth in unrighteousness, [...] deti­nentium seu supprimentium veritatem. Therefore it is, men run from this opinion to that; run through all Religions (as the vulgar speak) be­cause they would avoid the truth, and run from that which hath Foundation. Therefore it is, men feed upon Husks, as the prodigal, rather than return to their Father.

7. They are properly workers of iniquity, and evil-doers in Scripture-phrase, and Scripture-sense. They are properly Pognaleaven [...], Psal. 5.6. 1 Joh. 3.7. Matt. 7.23. For these phrases denote two things, 1. Actum continuum, a continued act; 2. Naturalitatem actus, the naturalness of the act.

1. A continued act, and so natural men are continually sinning; if not in acting, or plotting, yet in the Inclination, and tendency of their heart; working iniquity, doing iniquity, to render it properly. Even then, when they forbear to sin, they do not forbear for Gods sake, or sins sake, [Page 196] Gen. 6.5, Every imagination of the thoughts of his heart was only evil continually.

2. The naturalness of the act, Jer. 6.7. As a fountain casteth out her waters, so she casteth out her wickedness, i. e. naturally, freely. From this the Apostle James proves, they that so do, cannot be good, James 3.11, Doth a fountain send forth [...] fundit, at the same place, sweet water, and bitter, i. e. naturally, freely? 1 Joh. 3.7, He that doth righteousness, is righteous, [...], i. e. studio & industria, with study and en­deavour. He that so doth not, on the contrary is unrighteous. Thus of this first particular, wherein I have been longer than I thought.

2. The second part of the Doctrine. Natural men, or men naturally, are foetidi, putidi, stinking, loathsom; such as God can by no means away with. Where I shall shew, 1. What this implies. 2. That they are so. Which will carry things a little farther than yet I have directly done. For though I have shewed how the works of a natural man are all abominable; yet not directly, how God resents their persons.

1. It implies that he owns them not. He doth neither count them, nor use them as his friends, or in any special relation unto him, as his people are. The poorest, weakest of his Ser­vants he owns. It is said, not only of the Patri­archs, He was not ashamed to be called their God, Heb. 11.16; but of Jacob, worm Jacob, i. e. Jacob's posterity in a low condition: I am with thee, I am thy God, Isa. 41.10. Many a smile, many a good look of countenance and encourage­ment, many a good word, many a friendly con­verse, [Page 197] some of his find from him. Yea, he is al­ways friendly to them; even then, when he seems an enemy; though not to sense, but to faith. But natural men are at a distance from all these, a people afar off; (That is their description, Ephes. 2.13.) from what? from God, from Co­venant, from Blessedness; God hath no delight in them.

2. Not only so, but he positively rejects them, Jer. 2.37, The Lord hath rejected thy confiden­ces, and thou shalt not prosper in them: Thee and thy confidences, or thee with them, i. e. their trust, and carnal hopes, and helps. Psal. 119.119. Thou puttest away all the wicked of the earth like dross.

3. And that with loathing and indignation, Psal. 50.16, 17. But to the wicked God says, What hast thou to do to take my covenant in thy mouth, seeing thou hatest instruction? &c. He meets him in fury, speaks to him in his wrath. See Ezek. 14.7. I shall conclude it with that to Laodicea, Rev. 3.16. So then, because thou art luke-warm, and neither cold nor hot, I will spue thee out of my mouth: How loathsom such a people are to God!

2. I now come to clear it, that every natural man is thus loathsom and offensive.

1. If a sinful action be so, much more a sinful person; because he is the subject of many sinful actions, according to that 1 Sam. 24.13, Wicked­ness proceedeth from the wicked.

2. If an evil action be loathsom, much more an evil inclination; for an evil inclination is proli­fick, and the seed of many evil actions; As a [Page 198] fountain sendeth forth her waters: So is an evil in­clination to evil actings. But the inclination is the inclination of the person: therefore persons naturally ill-inclined must needs be loathsom. If you would bear with a person that had wronged you once; you would not endure to harbour a born Thief in your house.

3. If an evil action be loathsom, much more a Trade, and course of them; and therefore the person so condition'd. The natural man drives on a trade and course of sinning; he is [...], 1 Joh. 3.8, as before.

4. If an evil action be loathsom, much more an heart full of evil actions and inclinations, Psal. 5 9, Their inward part is very wickednesses.

5. Scripture judges the persons of sinners, not only the wor s of sin, Psal. 5.6, Thou hatest all workers of iniquity.

6. Paul complains of the sin that dwells in him, Rom. 7.20. as making him, simply considered, loathsom, not only to God, but himself, Vers. 24, O wretched man that I am! &c. If that be sin which dwells in a man, and the cause and fountain of all others; then for this, every natural man is hateful, and loathsom to God. Remember I am speaking here not of actual reprobation, or the execution of Justice; but the exposedness of the person, statu quo, in that condition, and Gods present actual loathing.

7. And lastly: Natural men must be acceptable to God (if at all) either in the way of the first Covenant, or the second; not in the first, for they are graceless (as we have been proving all along) and so cannot stand in the Covenant of [Page 199] works; nor in the second, because they are Christ­less, as well as graceless. And so I leave it, and proceed to the third thing in the Doctrine.

Part 3. Natural men are unprofitable, or good for nothing, [...] (as the Apostle renders it, Rom. 3.12.) They are of no use according to the signification of the word. To understand this, consider: A thing is either, 1. Simply of no use at all. Or 2. relatively of no use for what it was appointed. A Watch which had been made with great Art and Industry, if in every moti­on of it, from the spring to the least Wheel, it be irregular, it is good for nothing, i. e. to the-end, for which it was made: Though the materials, silver or gold, &c. be useful for many things. Thus natural men are unprofitable.

1. Because unprofitable to God. Man was made to serve him, and honour him, Job 28.28, And to man he said, The fear of the Lord, that is wisdom, &c. Matt. 4.10, Thou shalt worship the Lord thy God, and him only shalt thou serve. But natural men are all drones, cyphers, of no use to God, Matt. 20.6, Why stand ye here all the day idle? Take them in their natural posture, and they stand all with their hands in their pockets. None work but those whom God sends into his vineyard, Isa. 5.4, Wherefore when I looked it should bring forth grapes, brought it forth wild grapes: And this vineyard of the Lord of hosts is the house of Israel, and the men of Judah his plea­sant plant, vers. 7.

Object. 1. Why, who can be profitable to God? [Page 200] Can a man be profitable to God, as he that is wise may be profitable to himself? Job 22.2.

Ans. Being profitable, is either, 1. By accumu­lation or addition, and so many in that Text: For how is a wise man profitable to himself? Is it not by adding something to himself? As it is ex­plained, vers. 3. Is it gain to him that thou makest thy wayes perfect? Thus no man can be profitable to God; but this is not the end for which he was made: Or, 2. by manifestation. And this is that for which man was made, Prov. 16.4, He made all things for himself. Thus no natural man is profitable, or can be, i. e. he can­not be active in the manifesting of his glory; though be he as wicked as he will, God will glo­rifie himself upon him.

Object. 2. No? Are no natural men profitable to God? Do they not do a great deal of good in the world?

Answ 1. Some do indeed; though many be meer drones, and spend-thrifts. There are some wise men, some painful men, that may do a great deal of good in the Families, Towns, States, and Kingdoms where they live; because all activity is not lost, but only activity for God. They are not actively and intentionally profitable, or useful to God; though God make use of what they do for his glory, and the good of the world. So it is only eventually they are profitable, Hos. 10.1. Israel is an empty vine, he bringeth forth fruit to himself. What en empty vine, and bring forth fruit? Yea, so long as it was all to himself; and it was so, because his Religion was meer po­licy. [Page 201] A vine is profitable when it yields fruit to him that dresses it, 1 Cor. 9.7.

2. Because a natural man is unprofitable to himself; nay, a man may be profitable to himself, Job says, Job 22.2. Yea, a wise man may in some­thing or other, some way or other. In a sense, natural men are profitable to themselves; but then you must make themselves little besides body and carcase; this they may heap up and lay toge­ther: But Christ throws down all this with one word, What is a man profited, if he shall gain the whole world and lose his soul? Matt. 16.26. And yet, for what a poor pittance of this world do men lose their souls for ever? That is clear gain then that profits the soul. Thus natural men do themselves no good, nor can: For they are a nation void of counsel, neither is there any under­standing in them, Deut. 32.28. Oh that they mere wise, says God, v. 29.

If natural men be so corrupt, then, 1. They are past mans cure; it is a most deplorable case to see men under the Preaching of the Gospel to be little the wiser, and nothing the better: But who can bring a clean thing out of an unclean? not one, Job 14.4. If the humours of a man's body be all corrupt, he needs a Physician that can raise the dead: That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit, John 3.6. It must be the Spirit of God alone, can preach such men to God.

2. Then those men go an ill way to work, that take it for granted, and presuppose there is something in nature to recover it self; there is indeed natural understanding, and natural will; [Page 202] but there is no integrity, no soundness in them; and can therefore educe nothing spiritual. This is but to nurse men in a presumptuous self-con­fidence, Ezek. 16.2, Son of man, cause Jerusalem to know her abominations.

3. At what a loss does this make the poor sen­sible sinner? he can neither do for himself, nor any way deserve that God should do any thing for him; he must be absolutely beholding to the Grace of God, and the Redemption of Christ, to make a cure for him, i. e. to do all the spiri­tual part of the work; to renew and regene­rate his heart, though he must use all means, as a man in a sad condition would.

4. This may cease that dismay and astonishment Gods people are apt to be in, under the disco­very of their own heart. Whatever kind of sin thou findest stirring in thy self, know, that this simply signifies no evil state: it is indeed the issue of thy corrupt nature, but if it reign not, thou art in a good case for all that: His ser­vants ye are to whom ye yeild your selves to obey, Rom. 6.16.

2. Are they loathsom to God?

1. This shews men are either very ignorant or desperately secure, that are not at all affected with this; that can be as light-hearted and mer­ry, as if they were Gods minions and favourites. Either of these is enough to prove they are of the persons we have been convicting all this while. What if thou dyest in this condition and be summoned presently to appear at Gods Tribu­nal? thou art as one asleep upon the top of a mast, Prov. 23.34.

[Page 203]2. Then 'tis not all the pageantry and out­ward appearances, nor all the external applica­tions in the world will make them acceptable: it is not strowing flowers and herbs will keep them from stinking. If loathsom because cor­rupt, the way to become acceptable, is first to become sound and sincere. It is not painting that makes natural beauty, or commends a per­son to an impartial eye: 'tis true, a person is not acceptable but in Christ; but a sound heart applies it self to Christ. The works are accep­ted in the person, not the person for the works. Men are generally mistaken that think by their doings to work their persons into acceptance first.

3. If unprofitable and good for nothing,

1. Then nothing can keep a natural man in credit with himself, but ignorance and unbelief. How loathsom would this render him if he did believe he was good for nothing, for God, for himself? He is neither according to the Law of Creation, nor the rule of Redemption.

2. Then they may know their doom, Mat. 25.30, Cast ye the unprofitable servant into ut­ter darkness. Mat. 3.10, Every tree that bring­eth not forth good fruit, is hewn down and cast in­to the fire. They that are good for nothing, can never expect to hear that comfortable word, Euge bone serve, Well done good and faithful ser­vant, Mat. 25.21. If any such think, he may salve himself from Luk. 17.10, So likewise ye, when ye shall have done all these things which are commanded you, say, we are unprofitable servants; he is much mistaken: for unprofitableness there, [Page 204] signifies their non-meriting from the best, though they are not without good-works.

Quest. If a man have been corrupt, and unpro­fitable all this while, how may he do to be otherwise?

Answ. He will never be profitable, until he get into a new stock, Joh. 15.4, As the branch cannot bear fruit of it self, except it abide in the vine; no more can ye, except ye abide in me. Ver. 6, If a man abide not in me, he is cast forth as a branch, and withered.

2. Until he get a new nature. Mat. 7.17, A corrupt tree bringeth forth evil fruit, and a good tree bringeth forth good fruit: The branch bring­eth forth fruit, because it receives the sap and nature of the vine. He that is joyned to the Lord, is one spirit, 1 Cor. 6.17.

CHAP. XII.

According to the original, there is not doing good, even not one. When we spoke to this Proposition, (for the words are a pro­position in themselves) from the first verse, I di­stinguished of good, 1st, Good is either Moral, or Spiritual: 2dly, Materially or formally good, I only desire you to look back, if you please, and pass on more particularly, to enquire into this phrase of doing good, towards the better explica­tion of the thing. There is implied,

1. An aiming at the good we do; for 'tis impossible a man should do good, i. e. do good well, that never minds nor means what he doth. Thus David said, Psal. 119.121, He had done judgment and justice. They are great words, ver. 117, will explain it, I will have respect unto thy statutes continually. 2 Chron. 24.16, They bu­ried Jehoiada amongst the Kings, because he had done good in Israel, both towards God, and towards his house. Which I should explain thus: towards the house of God, for Gods sake. On the con­trary, Chap. 25.2, Amaziah did that which is right in the sight of the Lord, but not with a per­fect heart, i. e. with aim to Gods glory.

2. There is implied, propensio ad actum, a readi­ness in doing good; which is not so much a fa­cility [Page 206] or dexterity (which depends upon grea­ter strength and skill) as a proneness thereunto. Man can never be said to do that morally, which he hath no heart to. In this sense David says again, Psal. 119.166, I have done thy command­ments. This is a great word (as I said before), but I count the next verse explains it, v. 167, My soul keepeth thy Testimonies, and I love them exceedingly. He had kept them out of love, and therefore had done them.

3. There is implied data opera, with set pur­pose and endeavour, 1 Joh. 2. ult. If ye know that he is righteous: ye know that every one that doth righteousness is born of him.

4. There is implied, actus continuus, a continued act, Psal. 119.44, So shall I keep thy Law con­tinually, for ever and ever: which though it ad­mits of intermission or interruption; yet it hath no absolute cessation. As they are said to pray always, that use this trade upon all occasions, Eph. 6.18, Wherefore we labour, that whether present or absent, we may be accepted of him, 2 Cor. 5.9, i. e. that we may do those things that please him.

5. There is implied complacentia in agendo, pleasure and delight in so doing, that is in some measure and degree, Rom. 7.22, I delight in the Law of God, in the inward man. Paul was a doer, if any man; and yet he could not do what he would, ver. 19. But he delighted in the Law of God: and therefore concludes, ver. ult. himself to be Gods faithful servant: So then with my mind, I my self serve the Law of God, i. e. with the whole renewed part, opposed unto flesh, i e. [Page 207] the whole corrupt part: Not as some would have it run, in favour of their wretchedness, that they may expose their bodies to Idolatry or uncleanness, and yet keep their minds pure, Psal. 119.14, I have rejoyced in the way of thy Testimonies, as much as in all riches. Though e­very Christian be not of David's, pitch, yet he hath something of David's spirit.

2. The demonstration of the proposition, That no natural man doth thus do good,

1. Because they have no good root; for the first Adam can be no good root to them; for nothing but sin and death came by him. The second Adam, Jesus Christ, which is the only good root, John 15.4, is no root unto them; for they have nothing which joyns or engrafts them to him, therefore they can do no good.

2. Because they have no root in them; no good in them by nature. Why should I insist upon that which I have been about all this while? I only give you in that place, Rom. 3.18, which Paul makes the long and the short of his dis­course from the beginning of the Chapter, There is no fear of God before their eyes.

2. They have none by transfusion or spiritual conveyance. To descend a little to particulars.

1. They have no Faith, therefore no good. I take Faith here as a root of Sanctification: though the first and primary Office of it be to carry the soul to Christ; yet the secondary is to act in a way of good works and well doing, Heb. 11.33, By faith they wrought righteousness. Ver. 8, By faith Abraham left his country. Verse 27, By faith Moses left the court. And though I grant eve­ry other grace hath its part in well doing, [Page 208] yet deny, that there is any of them where Faith is not. But natural men have not Faith. Their description is, they are unbelievers both in re­lation to Christ and the Word too, 1 Pet. 2.8.

2. They have no root of love. All well-doing must proceed from love: love is made the cause of service or obedience, Luk. 16.13, and there­fore made the great Commandment, Mat. 22.37, 38, to let us know no man can keep any Commandment, that keeps it not out of love: but no natural man hath this. For every one that loveth, is born of God, and knoweth God, 1 John 4.7.

3. They have no obediential spirit: for obe­dience is properly when we accomodate our will to the will of another, Rom. 6.16, His servants ye are, whom ye obey. There are therefore many good servants in common phrase, which indeed are very bad servants: To speak properly, i. e. though they can do well if they list, yet they will do nothing but what they please. A good work must be done, ex intuitu voluntatis divinae, with respect to the divine Will, according to that, 1 Pet. 2.19, If a man for conscience toward God suffer evil, or do well, this is obedience; and therefore Gods children are called [...], children of obedience, 1 Pet. 1.14, because they have hearts flexible to Gods perswasions. But no natural man hath any such spirit, for they are all at once called, [...], children of dis­obedience, Eph. 2.2. Men that cannot be per­swaded, according to the sense of the word, The spirit that now rules in the children of dis­obediencc: amongst whom we all had our conver­sation in times past.

[Page 209]3. Because they have their hearts full of many bitter roots, which are all in general opposite to well-doing; and every one in particular to some good work or other; and those altogether unmortified too. Some are of a general evil in­fluence, as atheism. infidility, vanity of mind, darkness of understanding, hardness and sensless­ness of heart, &c. where these are in prevalency, there can be no good. You may as well expect corn where all is over-grown with briars and thorns. So in particular, they have pride, con­trary to humility; passion, to meekness; sensu­ality, to purity; earthly-mindedness, to heavenly-mindedness; these natural men are full of, and that in dominion, Rom. 1.29.

4. Because they have all of them a close ad­herence to some lust or other which spoils all: as Solomon says, One sinner destroys much good, Eccl. 9.18. So some one sin destroys not only much good, but all good; and speaks a man void of all godliness, because it takes up all the heart. Thus pride eats up the heart of one, takes up all his thoughts; covetousness of another, makes him good for nothing, nor any body but himself, much less for God, So uncleanness spoyls some Body and Soul, that they have no heart, no room for God, nor any thing that is good, Hos. 4.11, When ye were the servants of sin, ye were free from righteousness, Rom. 6.20. There is not a dram of grace, where men are set upon any of these, or such like.

5. To have done. They have not so much as the bud of a good thought, nor the blossom of a good desire: How then can they bring forth any [Page 210] fruit of well-doing? All well-doing must come from some good beginnings: Doing well must proceed from thinking well. But they have not so much as this, Gen. 6.5, Every imagination of the thoughts of his heart was only evil continually. Not, but that sometimes they may have thoughts of good, but no good thoughts; because they are to no good end, or purpose: And what is not to good purpose, is bad, not only in Divinity, but in Morals. And for desires, see Prov. 17.16, Wherefore is there a price in the hand of a fool to get wisdom seeing he hath no heart to it? Deut. 5.29, O that there were such a heart in them!

Object. 1. But have they not a desire of happi­ness?

Answ. Yea, but this is natural. The poorest, and most wicked creature in the world would be happy, and many cheat and undo themselves by mistaking this very thing, for true desire: where­as what happiness consists in, they neither know, or the way to it, or desire it.

Object. 2. But cannot they pray?

Answ. I have answered this in the former dis­course on this subject. This is materially good, but nothing to the purpose in hand.

Object. 3. Why may we not say (as some have said), That man at first was made in an indifferency to good and evil?

Answ. This is no Scripture-divinity, that man was made in such an indifferency, that he was e­qually inclinable to good and evil. For, 1. Then [Page 211] what means the Image of God, in which man was created? Gen. 1.27, God created man in his own image, in the image of God created he him. And the Apostle explains this to be in knowledg, in righteousness, and true holiness, Col. 3.10. Eph. 4.24. And was he for all this equally in­clinable to good and evil? He was capable in­deed of evil, because of the mutability of his na­ture. 2. This opinion makes the Image of God to be natural-understanding, and free-will; and then the Devils retain the Image of God. 3. If it consist in free-will in their sense, what is it, but to make God indifferent both to good and evil! Whereas he is necessarily determined to good.

Object. 4. Though man have lost something by the fall, yet not all: he is as the man going from Jerusalem to Jericho, Luk. 10.30, but semi mor­tuus, half dead; not so disabled, but some good remains in him: therefore some good he may do.

Answ. 1. Why is sin then called a man, an old man? Rom. 6.6. Eph. 4.22. A body of sin, ibid. a body of death? Rom. 7.24. What do these speak, but the integrity of it? It is weakned in­deed, and brought under in Gods people, but not in natural men.

2. What is the meaning of that phraseology then, Rom. 6.6, That henceforth we should not serve sin? Doth it not plainly imply, that be­fore they did nothing but serve sin? and he that serves sin, what is he but a servant of sin, ac­cording to Christs-logick, Luk. 16.13, No man can serve two masters? and Rom. 6.20. When ye were the servants of sin, ye were free from righteous­ness, [Page 212] q. d. ye did nothing at all that was good. And so the Apostle backs his Exhortation to ho­liness: When ye were the servants of sin, ye did no good at all: Therefore now, ye have all the reason in the world to betake your selves to it, with all diligence.

Quest. 3. But why not one? No, not One.

Answ. Because it one, he must have an exemp­tion from the common state of nature, and the universal curse of God upon Adams Children. And what can any man shew for that? Or,

2. He must have an exemption by the grace of God And then he must be more than a meer Son of Adam, a Child of God: which can belong to no natural man, as such.

Then, 1. What riches of goodness, long-suffer­ing, and pateince, doth God shew towards man! If a man had a servant that could do him no good, but lie upon his hands, as an unprofitable burden, would he endure him from years end to years end? And yet all is despised, little thought on, little valued.

2. Why do men cheat themselves with an ima­ginary righteousness, at the present, or presump­tion for the future? Though men be never so bad, debauch and debase themselves every day, yet they will establish their own righteousness: Some good they have, and some they do; and this good they will set against their bad, and make account they may shift well enough for heaven; At least they have strong prsumptions, they can do good for the future, and will to. They will repent, and turn, and lead a new life, [Page 213] and make God amends before they die. They presume at least, they can do something which shall commend them to his grace, and ob­lige him to do for them. And on these pre­sumptions, they are as well as can be. The cur­rent of time will sweep away all these refuge; of lyes, and a few dayes more will undeceive you.

3. Why do men deceive themselves, that they shall be saved by Jesus Christ? The plain English of this conceit is, That do well, do ill, do good, or do none, Christ will save them, especially if they have but so much time, as to call upon God for mercy: and 't may be, they will quote you the Text, Rom. 10.13, For whosoever shall call upon the name of the Lord, shall be saved. It is not long since I told you, that mistaken, or mis­applied-scriptures, are one of those sandy Founda­tions men rest upon. The true sense of the Text before us, is, That he is rich unto all that call up­on him, be he Jew, or be he Gentile, that's no matter, as appears, vers. 12. But then, How shall they call on him, in whom they have not be­lieved? Vers. 14. The sum is, he must be one that calls upon the Lord in truth, and hath accept­ed of the Lord Jesus: which is another thing, than these men count of; not a presumptuous con­fidence, which faith they have alwayes ready at hand. Again, do not deceive your selves, to think that a believer is an evil-doer, i. e. an absolute evil-doer. For though he may do what is evil, and often doth; yet, it is not with absolute in­tention, inclination, design and purpose; it is not a continued act, or trade of life, and that where­in [Page 214] he takes complacency, and blesses himself: much less is it a course, and common way of gros­ser evils; wherein men will willingly mistake, (say what we can) and believe, that a man may be a Christian, and a common Swearer, or Drunk­ard, &c. and yet bless himself in his wickedness too.

Quest. But how should a natural man be con­vinced of this, that these are meer cheats, and that he can do no good?

Answ. 1. Let him mind the carriage of his heart, in his duties, wherein he counts his Religion lies; and see, whether in them he really stand affected towards God, and upon what account.

2. His graces, or his gracious actings (as he counts them) his faith, and repentance, &c. (For it's possible a natural man may go no day, with­out some shadow of repentance, &c. Let him mind, I say, what Fountain they come from, and whither they tend. Observe whether they be not some natural issues, and meer self, from first to last; his repentance, some kind of natu­ral revenge for wronging himself.

3. Whether Christ be any more to him, than he is to every body; good in the general notion of a Saviour, without any special relation to him, or desire of it.

4. If so, then you see how this Doctrine makes way for Christ; and how subservient the Law is unto the Gospel: Why the law was added, as the Apostle sayes, Gal. 3.19, and why it is preached. It unbottoms a man quite, that he may build upon the Foundation. If a man can do no good, it drives to Christ, as an universal Saviour, to give us salvation, and work that in us which accompanies salvation.

[Page 215]5. What remains then, for a poor, humbled, convinced sinner, but to take to the remedy of the Gospel, which exhibits one that wrought righteousness for us, and that works righteous­ness in us? Let us not go on presuming (as we use to do) of our own power and strength, and what we could do, nor slip into that other by-way of despair; but avoiding these two rocks, di­rectly steer our thoughts and course towards the Lord Jesus. It remains only to give answer to a Query or two, and I will shut up all.

Quest. 1. Why is this Doctrine so ingeminated, and repeated? We have it, vers. 1. vers. 3. Psal. 53. and yet again Rom. 3. from 9. to 20.

Answ. 1. Because man is a very proud creature, and this Doctrine wholly humbling: And there­fore as it hardly enters, so it is inculcated again, and again.

2. Because we are hardly brought to believe it, when all is done; all Scripture seems to be too little sometime.

3. The Holy Ghost foresaw, that this Doctrine would be mightily opposed with great subtilty, and many declamations. The Devil is against it; the Pope against it; men of our own Profession against it; and (which is worst of all) our selves against it, as I said before.

4. Because it is highly advantageous well to learn it. For, 1. It brings a natural man in proxi­mam potentiam, into an immediate disposition for the revelation of grace. 2. Because the evidence of this is of great advantage in many puzling temptations about effectual calling. 3. Because it [Page 216] doth more and more prepare the way of the Lord, and dispose the soul for his better reception.

Quest. 2. But why, such a vehement exclusive at the last? No, not one.

Answ. 1. Because man is very prone to grant it, as to others, yet deny it, or not own it, as to himself: as may be gathered from Rom. 2.1. Wherefore thou art inexcusable, O man, whosoever thou art that judgest, &c. Every man in parti­cular is apt to judg so well of himself, that if there be but one in the world exempt, it is he.

2. Because unbelief is highly critical. It would be turning it off as an indefinite proposition, not owning it as an universal negative. It is some­times so critical, there is no silencing it, but by neglect and contempt.

Though I have now done speaking to this sub­ject; yet should it be the subject of our every­dayes Observation and Meditation.