Abyssus mali, or, The corruption of man's nature briefly handled in some of its principal parts grounded upon Psal. 14: 1, 2, 3 : together with Man's salvation by faith on the Lord Jesus Christ, on Acts 16:31 / by W.G.

ABYSSUS MALI : OR , The Corruption of NATURE , &c.

PSAL . 14.1 , 2 , 3.

1. The fool hath said in his heart there is no God : they are corrupt ; they have done abominable works , there is none that doth good .

2. The Lord looked down from heaven upon the children of men , to see if there were any that did understand and seek God .

3. They are all gone aside , they are altogether become filthy ; there is none that doth good , no not one .

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 {αβγδ} , 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. 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 {αβγδ} , answer one the other . Buxt . If they say 't is 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 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 {αβγδ} , 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 .

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 .

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 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? {αβγδ} , &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 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 fool hath said in his heart , there is no God .

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 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 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 , {αβγδ} , 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 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 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 , {αβγδ} . 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 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 : It is so described in Scripture ; it goes not single , ( as people think , they have this and that fault , and 't may 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 , 't is but {αβγδ} , 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 : 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 , 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 , 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 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 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. 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 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 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 . THey are corrupt .

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 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 .

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 . Ubi 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 {αβγδ} , but it is {αβγδ} , it is sin that dwells in us , Heb . 12.1 . Rom. 7.17 . not only easily , or strongly besets us , as Varinus makes {αβγδ} to signifie {αβγδ} . 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 , 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 . {αβγδ} is opposed to {αβγδ} , 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 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 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 {αβγδ} . 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 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 , 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 {αβγδ} , 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 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 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 , 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 ; 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 . THey are corrupt .

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 .

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 , 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 . 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 {αβγδ} , 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 ?

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 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 . 't is 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 , 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 quemque 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 , 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 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 , 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 ?

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 ? 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 , {αβγδ} , 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 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 't is 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 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 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 . Vers . 1. THey have done abominable works .

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 . {αβγδ} , 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 .

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 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 . 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 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 . {αβγδ} , 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 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 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 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 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 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 ? 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 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 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 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 . THere is none that doth good .

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 {αβγδ} 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 {αβγδ} , 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 .

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 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 you do , be what God commands , and never so exactly done , as to the outward form : yet , if that {αβγδ} , 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 ; {αβγδ} , &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 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 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 , 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 .

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 .

PSAL . XIV . 2.

The Lord looked down from heaven upon the children of men ; to see if there were any that did understand and seek God . vers . 3 , They are all gone aside .

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 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 .

Upon 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 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 ( 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 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 . 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 .

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 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 . Vers . 2. UPon the children of men , to see , if there were any that did understand . With vers . 3. They are all gone aside .

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 , 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 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 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 , {αβγδ} . 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 {αβγδ} 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 {αβγδ} , 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 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 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 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. Understand what ?

Answ . Any thing that is spiritual , they understand not , either {αβγδ} , God , or 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 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 . 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 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 , {αβγδ} , in comparison of which , 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 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. 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 , Unto you , 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. {αβγδ} ; 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 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 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 .

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 , 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 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 't is 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. 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 . 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 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 . 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 . 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 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 . 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 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 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.

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. TO see if there were any that did seek God : They are all gone aside .

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 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 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 : 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 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. 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 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 : 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 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 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 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 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 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 ( 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 .

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 , 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 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 . 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. 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 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 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 {αβγδ} , 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 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 't were 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 , 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 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 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 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 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 , 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. 't is 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 , 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 , 't is 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 {αβγδ} , or his {αβγδ} , 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 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 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 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 for 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 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 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 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 . 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 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 , 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 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 it s 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 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 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 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 shew'd you ! 't is 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 , {αβγδ} , 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 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 .

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 .

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 't is 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 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 .

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 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 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 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 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 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 . Uterus 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 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 , 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 .

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 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 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 , 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 ; 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 .

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 : 't is 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 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 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 . Vers . 3. THey are altogether become filthy .

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 . 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 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 ?

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 {αβγδ} , 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 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 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 , {αβγδ} , as naturally as a 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 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 .

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 , {αβγδ} 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 {αβγδ} , 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 , 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 {αβγδ} fundit , at the same place , sweet water , and bitter , i.e. naturally , freely ? 1 Joh . 3.7 , He that doth righteousness , is righteous , {αβγδ} , 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 , 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 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 {αβγδ} , 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 works 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 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 , {αβγδ} ( 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 ? 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 . 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 ; 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 .

2. Then 't is 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 : 't is 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 , 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 . Ver . 3. THere is none that doth good , no not one .

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 't is 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 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 . 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 , 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 {αβγδ} , 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 , {αβγδ} , 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 .

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 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 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 , 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 , 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 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 .

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 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 .

FINIS .

ACT . XVI . XXXI .

And they said , Believe on the Lord Jesus Christ , and thou shalt be saved .

THIS Chapter gives us a brief Narrative of Paul's Travel into Macedonia ( whither he was directed by the Spirit , vers . 10. ) with the issue and consequent of it , the conversion of Lydia , and the Jaylor . To make short : Paul and Silas being beaten , and cast into Prison , ( the occasion of which you may see , from vers . 16 , to 22. ) The Jaylor was very strict with them , vers . 24. At midnight , they prayed , and sang praise unto God , vers . 25. The immediate consequent of this , was a great earth-quake : So that the foundations of the Prison were shaken , vers . 26. This Providence occasions another greater earthquake in the heart of the Jaylor : He came trembling , and fell down before Paul , and Silas , vers . 29. And this occasions a serious question , Sirs , what must I do to be saved ? A serious question , not a curious , like that of Peter ; and what shall this man do ? Joh . 21 , 21. But what must I do to be saved ? Though in peace , and prosperity , in their quiet , and calms , men can be careless , and make no matter of it ; yet under Gods awakenings they see there must be something done , some course taken for salvation .

The Text is an answer to this question : And they said , Believe on the Lord Jesus , &c.

Where is , 1. An answer given , and they said , 2. The matter of it , Believe on the Lord Jesus , &c.

In that there is an answer given : Meditate ,

1. What a miracle of mercy it is , that there can be an answer given to such a question ? Had man been in no better a condition than the fallen Angels , we must have been for ever silent to such a demand . But there is hope in Israel .

2. What a wonderful blessing it is to have Ministers ready to make answers to such questions . Ministers are seldom regarded , but at a streight , in such plunges and perplexities : But then , if there be an interpreter to be found , he is welcom . Observe ,

3. The excellent Spirit of Paul and Silas ; they are not malicious , churlish , proud , rendring evil for evil . Though they have him now in Bonds , as he had them before ; yet they readily give an answer . Believe on the Lord Jesus Christ , &c.

2. In the matter : Observe , 1. The act , Believe . 2. The object , On the Lord Jesus . 3. The comfortable effect , And thou shalt be saved .

The object being first in nature , I begin with that : Whence ,

Observ . 1. Jesus Christ is the proper object of saving faith . Believe on the Lord Jesus .

By object , I mean that which Faith is conversant about , or that which Faith hath immediately to do with , to attain Salvation . He is the proper object of Faith , as the object of the eye , is omne visibile , every thing that may be seen ; and the object of knowledg , is omne cognoscibile , every thing that may be known .

In handling this proposition , I shall speak to it ; 1. Negatively . 2. Positively . 1. Negatively , Where we shall enquire into two Opinions which contend for it .

1. The first is that of the Papists , who say , the Scripture is the object of saving Faith , as saving .

But a Man may believe all the Truths in the Bible , and yet miss of Salvation : It is not believing the Bible to be true , or the Word of God ; or any , or all the Truths in it , in a sense , which is saving Faith . To understand this , I distinguish , 1. Faith , or assent , is either general and common ; 2. Or special and spiritual .

General assent is , when a Man believes the propositions in the Bible , as true and good in the general . Special assent is , believing them to be true , or good , in relation to himself . Vid . pembles vind . gr. p. 97. According to the first , The Devils believe and tremble , Jam . 2.19 . i . e . Know , and assent , that they are true and good in the general ; but not for them . And that which the Devils do , wicked men may do . As to the second , I grant ; that he which believes or assents to the truth of Scripture , and goodness of that which he believes to be so true , shall be saved : and that eo instanti , is in a saving state : But not barely , because he so believes ; but because , this his belief works so far , as it Prevails with him to come unto the more proper and special object of Faith , Jesus Christ : of which , more anon . And in this sense , I understand that , 1 Joh . 5.1 , Whosoever believeth that Jesus is the Christ , is born of God . What! every one born of God , that believeth that Jesus is the Christ , i.e. the person ordained , and appointed of God to be our Saviour ? Do not many believe this , which yet are no body in truth ? Joh . 2.23 , Many believed in his name , when they saw the miracles which he did : But Jesus did not commit himself unto them : for he knew all men , vers . 24. He durst not trust them , for all their Faith . But notwithstanding , whosoever believes that Jesus is the Christ , with such a special , particular Faith , as before described ; applies himself to him : and so it is a sign he is born of God .

To prove therefore , that the Scripture , or the truth in it , is not the special , or proper object of saving faith .

Arg. 1. The meer belief of these , makes not a Man righteous before God : Therefore , they are not the proper object . For the proper object of saving faith , is that which Faith finds righteousness in ; and consequently Salvation . He that is saved , must be a righteous person , and that compleatly so : For God justifies none but those he sees just . For the judgment of God is according to truth , Rom. 2.4 . And though it be said , He justifies the ungodly , Rom. 4.5 , yet it is meant , of one that is in himself legally ungodly ; ( as even the best are ) but not evangelically , because of the imputation of the perfect righteousness of Christ , and the beginnings of inherent . But the meer belief of the Scriptures , makes no Man righteous before God ; because the Scriptures , as such , have not that to give a Man : They are only the instrument , declaring such a righteousness , but not exhibiting .

Arg. 2. Neither the Law , nor the Gospel , makes man righteous : Therefore the Scriptures are not the proper object of saving Faith .

1. Not the Law . For that only shews a Man , that he is miserable , and under the Curse . For by the law comes the knowledg of sin , Rom. 3.20 . i . e . Men comparing themselves with the Rule of the Law , see how peccant and irregular they are . And the Curse follows sin : For cursed is every one that continues not in all things that are written in the book of the law ; to do them , Gal. 3.10 . Rom. 4.15 , The law worketh wrath . Both lays men under sense of wrath ; and of it self makes them but more enraged .

2. Not the Gospel . For this makes not righteous , but as it brings to Christ : In whom all the promises are , yea , and amen , 2 Cor . 1.20 . i . e . Take Christ , and then so , and so , be it to you .

Yet I grant ,

Concession 1. That the belief of the Scripture , and the truth in it , is a necessary Antecedent to saving Faith . He that believes not the Law , is never terrified for sin , so as to look after Salvation ; and he that believes not the report which God hath given of his Son , as true , and good for him ; will never be prevailed with , to come to him , or look after him .

Conces . 2. That the first , and next object of saving Faith , are the Scriptures ; but the primary and principal object , is Jesus Christ . That a man may be incouraged to come to Christ , he must first attend to the revelation of the Gospel ; how God sets him forth for a propitiation . And therefore it is , that sometimes in Scripture , Christ is called the foundation , 1 Cor . 3.11 , Other foundation can no man lay , than that is laid , Jesus Christ : And sometimes the Scriptures themselves , Eph. 2.20 , And are built upon the foundation of the Apostles and Prophets . One is the Doctrinal foundation , the other the Personal .

Conces . 3. It may be the same habit of Faith , whereby a true believer receives Christ , and believes the Scriptures , 1 Joh . 4.15 , and 5.1 : But in a natural man , they are one without the other .

I have been all this while , contending with an opinion of the Papists ; which yet I have done for your sakes : For it is as common in our nature , as theirs ; and too too common in our practical conceits . How many think themselves true believers , because they believe the Story of the Bible ; that there was such a person as Jesus Christ , that came into the World , and died for sinners ? And how few are there think otherwise ?

2. I come now , to consider another opinion , viz. of our reformed Divines ; who in their heat of opposition against the Popish doubting , have asserted Faith to be assurance ; and consequently , that the object of Faith , is some such proposition as this , That my sins are forgiven me ; or , That I am in the favour of God : or , That I shall certainly be saved . And this opinion is common also , both amongst good and bad . Some believe their sins are pardoned ; and this keeps them whole , and well , and strangers to Christ : others cannot think they believe , because they cannot believe their sins are pardoned . You see then , what Reason we have to take notice of this .

But I say , that neither this , My sins are forgiven me , nor any such like proposition , are the objects of true Faith : And consequently , a Man may believe them , ( I take Faith in a more large sense ) and yet be no true believer ; or not believe them , and yet be a true believer .

Arg. 1. Because , to believe my sins are forgiven me , makes them never the more to be so : Because such a Proposition , makes no man more righteous than he was before . It is true , assurance makes a Christian very holy , and humble : But this is not the righteousness by which he is accepted before God .

Arg. 2. Because , to believe my sins are forgiven me , before I have received Christ ; is to believe that which is not true . Even the elect of God , while they are actual unbelievers , and not wrought to Faith in Christ , abide under the wrath of God ; though God hath from all eternity , determined them to be pardoned . He that believeth not the Son , shall not see life , but the wrath of God abides upon him , Joh . 3. ult .

Arg. 3. It is not so much , as the inseperable adjunct ; much less the proper object . Saving Faith may be without the knowledg , that my sins are pardoned . Shall we condemn the generation of the just , as Lo Gnammi , and Lo Ruchamah ; because they are in the dark , as to the discovery of their own Faith , or the priviledg consequent thereupon : or deny that Scripture , Isa . 50.10 , Who is amongst you , that feareth the Lord , that obeyeth the voice of his servant ; that walketh in darkness , and seeth no light ? If a Child of God should go doubting of his Salvation out of the World , I see it no necessary conclusion , that therefore he had no Faith . If it be not a necessary concomitant , much less its proper object .

Arg. 4. To believe my sins are pardoned , is the belief only of a proposition ; and the belief of all the propositions in the World , simply as such , will save no Man . Yet I grant ,

1. Pardon of sin is one of the great consquents , or effects of believing in Christ . Acts 10.43 , To him give all the Prophets witness , that through his name , whosoever believeth in him , shall receive remission of sins .

2. That upon believing , there may be assurance of this , Eph. 1.13 , In whom after ye believed ye were sealed , &c.

3 There may be assurance also , upon the very first act of believing ; if God see good . I say it is not impossible , Act. 16.15 . So I dismiss the Negative .

2. Positively , Jesus Christ is the proper object of saving Faith . I mean , Faith is so conversant about Jesus Christ , that he that hath the Son , hath life ; and he that hath not the Son of God , hath not life , 1 Joh . 5.12 . He that believeth on the Son , hath everlasting life , Joh . 3. ult .

Arg. 1. Christ every where , so preaches himself , the proper object . Matt . 11.28 , Come unto me all ye that are weary and heavy laden , and I will give you rest . Joh . 7.37 , If any man thirst , let him come unto me and drink . Joh . 6.35 , I am the bread of life : he that cometh to me , shall never hunger ; and he that believeth in me , shall never thirst . Vers . 57 , He that eateth me , even he shall live by me . It is manifest in that Chapter , from vers . 29 , to the end .

Arg. 2. God the Father hath so propounded him , Joh . 6.40 , And this is the will of him that sent me , that every one that seeth the Son , and bclieveth on him , may have everlasting life . Rom. 3.25 , Whom God hath set forth to be a propitiation , through faith in his blood . Joh . 3.16 , He gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life .

Arg. 3. Jesus Christ is that person alone , which directly answers to the saving Types . I shall instance only in two .

1. Of the Brazen Serpent , Joh . 3.14 , And as Moses lifted up the Serpent in the wilderness , even so must the Son of man be lifted up . The Brazen-Serpent did not cure , or save , by believing that there was such a Serpent , or that I was cured whether I looked or no ; but by looking the person was cured . You see how Christ applies it , Even so must the Son of man be lifted up , that whosoever believeth in him , should not perish , but have everlasting life , vers . 15.

2. Of the Manna . Joh . 6.35 , I am the bread of life . Vers . 48 , I am that bread of life . Ver . 51 , I am the living bread which came down from heaven ; if any man eat of this bread , he shall live for ever : and the bread which I will give , is my flesh , which I will give for the life of the world . Ver . 58 , This is that bread which came down from heaven : not as your fathers did eat Manna , &c.

Arg. 4. That wherein the awakened , enlightened conscience can find rest , and is truly satisfied , or may be ; That is the proper object of Faith . But in Christ the Soul finds rest . Mat . 11.28 , Act. 10.36 , He is preaching peace by Jesus Christ . Isa . 11.10 , And in that day there shall be a root of Jess , &c. to it shall the Gentiles seek , and his rest shall be glorious . Heb . 9.14 , How much more shall the blood of Christ , purge your conscience from dead works ? Chap. 10.22 , Let us draw near with a true herrt , in full assurance of faith , having our hearts sprinkled from an evil conscience .

Arg. 5. The Blood of Christ gives confidence at the throne of Grace : Therefore it is the proper object . For however men may have confidence which believe not , but presume ; it is because they are not awakened , and know not what sin means ; or from natural temper , spirited by the Devil . The meaning of the Proposition , is a well-measured confidence , that will hold by Scripture-evidence : This only is through Jesus Christ . Eph. 3.12 , In whom we have boldness , and access with confidence by the faith of him . Heb . 10.19 , Having therefore boldness to enter into the holiest , by the blood of Jesus . Though all have not this confidence , that is nothing to the purpose ; some have . 2 Cor . 5.6 , 8 , We are always confident , &c. we are confident , I say : some have , and all Gods people might have , if they knew their priviledg .

Arg. 6. It is Christ wherein , and whereby , the promise is given . Gal. 3.22 , That the promise by the faith of Jesus , might be given to them which believe . What promise is this ? Vers . 16 tells us ; To Abraham and his seed was the promise made . And what was that , but , I will be a God to thee , and to thy seed ? Gen. 17.7 . Now says the Text , He hath concluded all under sin , {αβγδ} , all , not only persons , but works ; and not only one , but all : So that there is no other way of coming to the promise , but by faith of Jesus Christ . That the promise by the faith of Jesus Christ , might be given to them which believe : So , that it is not only , causa sine qua non ; but causa formalis : For what is properly saving , if that be not , unto which salvation is given ?

Arg. 7. Believing in Christ , hath the seal of the spirit . Whether it be in a way of sanctification , or otherwise , is not to the present purpose . Eph. 1.13 , In whom after ye believed , ye were sealed . 1 Joh . 5.10 , He that believeth , hath the witness in himself : The mediate witness , or the witness of Sanctification ; whether the discovery of this or no . Ergo .

Consect . 1. If Christ , and not the Scripture , be the proper object of saving Faith : Then knowledg , though of the Scriptures , though of the Gospel it self , will not serve turn for Salvation ; much less , that meer , literal , notional , rational , educational knowledg of them . 2 Tim . 3.15 , The scriptures are able to make thee wise unto salvation , through faith which is in Christ Jesus . This speaks not at all to the disparagement of the Scriptures , or the true knowledg of them : For he dishonours not a Noble Man , who prefers him not to the Prince .

2. Then our own works , duties , performances , acts of charity , and in a word , all we can do , will not serve turn . Though Faith have a mighty influence into all these ; and without them faith is nothing , i.e. is no true faith ; yet there can be no trust put in them : because they are not Christ ; or the proper ground of trust . Joh . 10.9 , I am the door of the sheep , says Christ , by me if any man enter he shall be saved . Gal. 5.5 , We through the spirit , wait for the hope of righteousness through faith . Therefore Faith is called the work , Joh . 6.29 , This is the work of God , that ye believe on him whom he hath sent .

3. Then our Faith cannot be the proper object of our faith , or confidence ; we cannot trust in our trusting , nor believe in our faith , nor be confident in our confidence : for it is not Faith which saves properly , but Christ . It is true , we are often said to be justified by Faith : But the meaning is , by Faith , cum suo correlato , as Divines express it , i.e. by Christ believed on , and so set in opposition unto works . We are justified by Faith , i.e. by Christ believed on ; and not by works , which was the question then in debate . This may undeceive many . Many are confident their sins are pardoned ; and this is their Faith . This many times proves a damnable mistake : For assuring themselves without ground , their sins are pardoned , they never look farther ; and so come short of Christ and Salvation by him : These are usually the profane sort . Some others may think indeed , that this is the object of Faith , and be perswaded their sins are pardoned , and be in a safe state ; because they may have also received Jesus Christ , which is properly that which saves . They believe in the Lord with all their heart ; though they may be so far mistaken , in the notion of Faith . This may serve to direct them also , which because they have not this assurance , that they are in the favour of God , &c. think they have no Faith ; whereas there hearts stand continually fixed towards Jesus Christ .

4. Then how admirable is the righteousness of the Gospel , i.e. the righteousness which the Gospel declares ! because it gives to God what he demands , full and compleat satisfaction : It brings Christ , the Lamb of God , for its sacrifice . Joh . 1.29 , For Christ our passover is sacrificed for us , 1 Cor . 5.7 . A believer in Christ , may make a true and sound Apology , before the throne of God , Uxor splendet radiis mariti , the Wife is honourable in the rayes of her Husband . Col. 2.10 , For in him we are compleat , {αβγδ} . It would be a meer calumny , to say it speaks of inward righteousness .

5. It shews what true ground Believers have of rejoycing and confidence ; according to the Apostles exhortation , Phil . 4.4 , Rejoyce in the Lord always , and again , I say , rejoyce . Such an object of our Faith , is ground of our joy . In the Lord , shall all the seed of Israel be justified , and shall glory .

6. This directs all that are seriously looking after God , what to do in the first place . Are you stung with the sense of your sins , and the conviction of a Natural estate ? The first thing you are to aim at , is getting into Jesus Christ . So long as ever you stand upon your own bottom , you are in an unsafe estate . Persons convinced , are like People fallen into the River , that lay hold on any thing they hope may help them : or like some sick men , that are for trying all conclusions , before they will go to the Physician . The first thing is to learn Christ , Eph. 4.20 , But ye have not so learned Christ . Paul makes account , if they were Christians , they had learned Christ . You are troubled with fear of damnation , the wrath of God , the terrours of Hell ; you will never be rightly rid of these , but by Jesus Christ . We are delivered from the curse of the law , Christ being made a curse for us , Gal. 3.13 . Receive him , and then you may plead him at Gods Barr , and quit your selves ; which Divines call righteousness by Apology . Lord , I was so , and so , and bad enough I am still ; ( though my heart be mightily changed , to what it was ) but Jesus Christ suffered the law for me ; fulfilled the Law for me : i.e. Jesus Christ was righteousness for me . God hath set him forth for a propitiation ; if you will receive him as he is offered , you may not only get the burden off your back , but be one day as happy as an Angel in Heaven .

CHAP. II .

HAving spoken to the Doctrine in general , I now resume it to a more particular enquiry : That we may be steadily directed to this object .

Quest . 1. Under what notion , or consideration , is Christ the object of saving faith ?

Answ . Neg . 1. Not as second person in Trinity barely : For as such meerly , he bears no more relation unto us , than unto fallen Angels .

2. Not as God meerly and precisely ; for so , he could not be under the Law properly . 2. So he could not suffer the curse for mankind : for God as God , is impassible , as he is immutable . 3. Not as man only ; for so he could not bear up under his sufferings , they being equivalently infinite .

2ly . Positively , But he is the object of Faith . 1. As God-man , {αβγδ} , That Person that was Man , was also God . He which was born of the Virgin Mary , was also called the Son of God . Luk . 1.35 . Joh . 3.13 , No man hath ascended up to heaven , but the son of man which is in heaven . {αβγδ} , qui est existens in coelis . who is existing in Heaven . How could this be ? By virtue of the union with the Divine Nature , he is said to be in Heaven , which otherwise was on Earth , and never in Heaven as yet . See Isa . 9.6 . Heb . 7.26 . This God-man truly , and properly , is the object of saving Faith .

But this is not all ; for though here is great preparation to such a saving work , as we needed ; yet here is nothing can give Faith satisfaction . Therefore ,

2. As Mediatour , transacting the affairs of lost man : For if Christ had clothed himself with flesh , as Angels have sometimes done , to do men some other courtesie , or good offices , or to make himself meerly an example to mankind , by his converse in the World ; or over and above to make a new Law : What was this to give Faith footing , or to qualifie the Person to be the proper object of saving Faith ? Since it is not barely Christ , but Christ crucified , that Paul desires to know and Preach . 1 Cor . 2.2 , For this cause he is the Mediatour . of the New Testament , that by means of death , they which are called , might receive the promise of eternal inheritance , Heb . 9.15 .

A Mediatour is either first , by intercession as Jo●b , on the behalf of Absolom , 2 Sam . 14.33 . Or 2. by power , as Abraham to Lot , Gen. 14.15 . Or , 3. By price and ransom : Such are common amongst us , that buy off Slaves from the Turkish oppression . Christ is our Mediatour all these ways :

1. By intercession , Rom. 8.34 , Who also maketh intercession for us , Heb . 7.25 .

2. By Power , Joh . 8.36 , If the son shall make you free , &c. Rom 7.25 , I thank God through Jesus Christ , by whom he hoped to be delivered : For he had been sadly complaining of his captivity .

3. By Price , or Redemption , 1 Tim . 2.5 , 6 , There is one mediatour betwixt God and man , the man Christ Jesus , who gave himself a ransom .

3dly , As invested with saving offices , that he might be a meet Mediator : besides the qualification of his person , he is invested with several offices in relation to this work ; which are all needful to him that will perfectly redeem fallen man . As of a Prophet , Act. 3.22 , 23 , A Prophet shall the Lord your God raise up unto you , &c. Every soul which will not hear that Prophet , shall be destroyed . Of a Priest , Heb . 7.17 , Thou art a Priest for ever , &c. Of a King , Psal . 2.6 , I have set my king upon my holy hill of Sion .

We have now found the material object of saving Faith . This God-man , Mediatour , King , Priest , Prophet , is the Person to be believed on : But it yet remains to enquire :

Quest . 2. What is that thing in Christ , which formally and properly saves a sinner , being apprehended , and laid hold upon , as the merit and matter of his Salvation ?

Answ . It is Christ , as satisfying Divine justice , and meriting for us pardon and Salvation by his active and passive obedience , ( which is called his righteousness ; pray observe it ) and so 't is properly the Priesthood of Christ .

Arg. 1. Because , so he is our righteousness . It is Christs being righteousness to us , which saves us : for so we have that which strictly and fully answers the demand of the Law : and when that is done , God acquits us . Rom. 8.4 , That the righteousness of the law might be fulfilled in us , {αβγδ} jus legis ; We being dead , and condemned in Christ ; by Faith we are counted as just , as if we our selves had satisfied the Law . Calv . 1 Joh . 2.2 , We have an advocate with the Father , Jesus Christ the righteous .

Arg. 2. It is that which our faith is properly directed to in Scripture , Rom. 3.25 , Whom God hath set forth for a propitiation , through faith in his blood . {αβγδ} proprie significat instrumentum placationis . See Heb . 9.5 . It is that cujus intuitu , at the sight of which God becomes merciful and gracious . Gal. 3 ▪ 13 , Christ hath redeemed us from the curse of the law , being made a curse for us , {αβγδ} maledictum , a Curse in our stead . Vers . 14 , That the blessing of Abraham might come on the Gentiles , through Jesus Christ . Heb . 9.15 , That by means of death , they which are called might receive the promise of eternal inheritance , {αβγδ} , Death being made for the redemption .

Arg. 3. Christ is thus the end of the Law for righteousness . Rom. 10.4 , Christ is the end of the law for righteousness to every one which believes . The Law hath no further process , because it finds what it seeks , in Christ . There it hath what it would have , its full perfection , its utmost demand ; and therefore , non movet ulterius litem , it contends no further . Vers . 10 , with the heart man believes unto righteousness ; and with the mouth , confession is made unto salvation , i.e. believing and confessing Jesus Christ , we have righteousness to salvation ; and the Law gives an acquittance .

Arg. 4. This the whole ceremonial Law leads us to : All the Sacrifices typified Christ , he was the Paschal Lamb , at whose sight the destroying Angel passed over : As these were but patterns of heavenly things , i.e. of things in the Church under the Gospel , Heb . 9.23 . So we see what answers them , vers . 26 , But now once in the end of the world , he hath appeared to put away sin , by the sacrifice of himself .

Object . 1. Against this the Papists object , that Christ died to merit that we might be sanctified , ( which they call first justification ) and then being sanctified , we do by our own works merit salvation .

Answ . 1. But pray consider the place cited , Rom. 3.25 , Whom God hath set forth to be a propitiation , through faith in his blood , i.e. a reconciliation by death ; which is signified by his blood : If by his death , then not our worthiness .

2. If Christ died , to declare that God was just , strictly just , {αβγδ} , that he would not bate the sinner a Farthing ; then without Christs Blood they must fall under the judgment of God . Where observe [ That he may be righteous ] is explained by that ; [ That he might be just ] and not contrariwise : Which will stop the mou h of another objection . But ,

3. What will they say to Rom. 4.6 ? Even as David also describeth the blessedness of the man to whom God imputes righteousness without works . As vers . 5 , But unto him that worketh not , but believeth on him that justifies the ungodly , his faith is counted for righteousness . If it be righteousness without works , it must needs be imputed righteousness a Man is blessed by .

4. It is clear , the Apostle's dispute Rom. 4 , is , whether a Man be justified by Faith , or by Works ? And 't is wholly attributed to Faith alone . If any think , that faith without works in the person will do : I am to speak to that afterwards . Works are not denyed , quoad existentiam , sed quoad meritum , as to their existency , but merit .

Object . 2. Others there are , who though they will not say , as the Papists , that we can strictly merit salvation by our doing ; yet say , that Christs obedience was only to procure ( as they call it ) an acceptilation with God , i.e. that a little sincerity might serve turn , and be accepted for salvation , in se , & per se , of , and for it self .

Answ . Observe here , both of them agree in this , that we are saved by an inward righteousness : But more particularly ,

Answ . 1. Then Christ dyed to destroy the Law , or to lax it , {αβγδ} , and not to fulfill it ; contrary to his own word , Matt . 5.17 , Think not that I am come to destroy the Law or the Prophets : I came not to destroy , but to fulfill . i . e . Christ came not to make the Law not to demand its due of a sinner ; but to give its demand , by fulfilling what it required .

2. This is contrary also to Rom. 3.26 , God set him forth for a propitiation , to declare his righteousness , that he might be just ; though a justifier of him that belives in Jesus . Gods justice requires the full , and the whole ; and Christ died to declare his justice , by giving in the whole : Therefore it was not to bring it down to an acceptilation .

3. Consider , how the Apostle applies the Law in its most rigorous demand to Christians that were apostatizing from faith alone . Gal. 3.10 , For as many as are of the works of the Law , are under the curse : for it is written , cursed is every one that continues not in all things , &c. To let them know , that if they will be saved this way , it is a perfect and exact righteousness they must have ; and that since , and notwithstanding the death of Christ .

We grant , that God doth not reject , but accept the sincere obedience of his servants , and rewards it too : But it is because their persons are first accepted in the perfect righteousness of Jesus Christ . See 1 Pet . 2.5 , To offer up spiritual sacrifices , acceptable to God , by Jesus Christ .

Object . 3. But do not Divines commonly say , we must receive whole Christ , King , Priest , and Prophet , if we will be saved ? A divided Christ will not serve ?

Answ . 't is true , we say so ; for all Christs offices are to our purpose and advantage : But the question at present , is not , whether Faith receive not Christ , as King , Prophet , and Priest : But what is that special thing it acts upon , for pardon , and Salvation ? What is its proper act , qua justificat , whereby it justifies and saves ? Multa enim ad justificationem requiruntur , que ipsa non justificant . Ames . contra Bill . Many things are required to justification , which do not themselves justifie . Quaeritur quae sit ratio , qua proprie dicitur justificare ? We ask upon what account it is said properly to justifie ?

Qu . 3. I now come to enquire , whether Christ be not to be received as Prophet , and King , as well as Priest ? Because I would not be willingly wanting to you , in any thing which should set you right in so great a matter as the object of Faith is ?

Answ . Yea .

Arg. 1. Because there is nothing in Christs Mediatorship , but is to be made use of by Faith . But his kingly and Prophetical offices are part of his Mediatorship .

1. Because he is a Mediatour by power , as well as by price : To deliver us out of the hand of our enemies , Luk . 1.74 , as well as to redeem from Gods justice . A Prophet , to deliver from the power of darkness : And a King , from the power of our lusts . And this is as needful a discovery , in a sense , to the soul under its lost estate , as the former ; because , though coming to Christ will save it from guilt ; yet it cannot see which way it should come , and escape out of the hands of its corruption . Now to eye the kingly and prophetical Offices of Jesus Christ , as furnishing to this , is that which draws the soul out to Faith , under all discouragements .

2. These are necessary also , to continue the soul in a persevering estate .

Arg. 2. God requires love and obedience , or submission to his Son , as well as Faith in him . Kiss the Son , lest he be angry , and ye perish , Ps. 2.12 . God having set his King upon his holy hill of Sion , vers . 6 , gives this admonition to great ones , vers . 10 , Be wise now therefore , O ye Kings : be instructed ye judges of the earth . Vers . 11 , Serve the Lord with fear . Vers . 12 , Kiss the son , &c. So Christ himself declares his mind , Luk . 19.27 , Those mine enemies which would not that I should reign over them , bring hither , and slay them before me . Whence I argue , if they be enemies , who will not that Christ should reign over them ; Then Believers receive Christ as King , and Prophet , as well as Priest : For they cannot be supposed to be friends and enemies together .

Arg. 3. Else a Man should be under the curse , and under the blessing , at the same time : under the blessing , as having Faith , Gal. 3.9 , So then , they that be of faith , are blessed with faithful Abraham : under the curse , as not having a Faith which works by love . 1 Cor . 16.22 , If any man love not the Lord Jesus , let him be Anathema , &c.

Arg. 4. Else Faith were a dead Faith , if it be without works , or put not the soul upon subjection to Jesus Christ . Jam . 2.17 , Faith , if it have not works , is dead , being alone .

Arg. 5. Saving Faith would else exist without any other grace , and with the dominion of sin in the soul , at the same time : But they that are Christs , have crucified the flesh , with its affections and lusts , Gal. 5.24 , as to the reign of them at least . How shall we that are dead to sin , live any longer therein ? Rom. 6.2 .

Arg. 6. Faith is the act of a converted creature , Joh . 1.12 13 , Even to them which believe in his name : which were born not of blood , &c. but of God {αβγδ} , 1 Joh . 5.1 , Whosoever believes that Jesus is the Christ is born of God , i.e. whoever by a special assent , as before : And whatever is born of the spirit , is spirit , Joh . 3.6 , i.e. spiritual ; and so suits with all things that are spiritual ; therefore with Christ as King , and Prophet .

Arg. 7. From Rom. 8.1 , 4 , They who are in Christ Jesus , are such who walk not after the flesh , but after the spirit . And therefore have respect to Jesus Christ , as sanctifying ; or in his prophetical , and kingly Offices .

Arg. 8. This Faith on Christ's priesthood , is either holy , or unholy : If unholy , it can never be a nexus , or band of union between Christ and the Soul ; if holy , then by consequence they submit to Christ as King and Prophet .

Arg. 9. They receive Christ whole , and all that truly receive him . Mind the Text , Act. 16.31 , Believe in the Lord Jesus , &c. Col. 2.6 , As ye have received Jesus Christ the Lord .

Thus having briefly dispatched what I thought necessary to be spoken , I shall gather up the sum of this discourse , and conclude with a few consectaries . The material object of Faith , you see , is the person of Christ , God-man , Mediator , as invested with all those saving-offices , but the formal object , or that which Faith hath peculiarly to eye , as the merit and matter of its non-condemnation and salvation , is Christ working righteousness .

Consect . 1. If Christ as Priest , be the proper object of Faith , as saving ( as before explained ) this directs us where to place our hope and confidence , viz. in this person , God-man , as having done and suffered , whatever might bring us into favour with God . As the general part calls us to receive him ; so this in special to eye his righteousness . Recourse to him as a King hath great security against the violence of corruption , a wicked heart , and a raging Devil , who as a roaring Lion walks about , &c. 1 Pet . 5.8 . And Application to him as a Prophet , against the subtilty of the heart , and the blinds of Satan : But that which gives us confidence at the Throne of Grace , when the Conscience hath to do with God , as an incensed , provoked , Majesty , or a just Judg , is Jesus Christ working righteousness . Heb . 10.19 , Having therefore brethren , boldness to enter into the holiest , by the blood of Jesus , &c. 22. Let us draw near with true hearts , in full assurance of faith , &c. We find him therefore called our hope , 1 Tim . 1.1 , And Lord Jesus Christ , which is our hope ; The rock , Mat . 16 18. Rest , Matt . 11.28 . City of refuge , Heb . 6.18 . Nothing therefore of our own will serve turn in this case . Gal. 5.3 , Thou art a debtour to do the whole law . The High Priest went into the second Tabernacle alone , not without blood , Heb 9.7 .

Consect . 2. Must we receive Christ , Lord and King , Prophet as well as Priest : This detects the grand cheat , and unravels the common errour of the whole World ; who say , they are willing to be saved by Christ , but are not willing to be ruled by him : will have their sins , will live in ignorance . Heb . 5.9 , He became the Author of eternal salvation to all them that obey him . The Epistles of James and John are directly against such persons . 1 Joh . 3.6 , Whosoever sinneth , hath not seen him , neither known him . Vers . 8 , He that committeth sin , is of the Devil . They who sin , and will sin , chuse to sin . Jam . 2.14 , What doth it profit , my brethren , though a man say he hath faith , and hath not works ? can faith save him ? i . e . Can such a Faith save him ? And proves it cannot , by the instance of a cold charity . Ver . 15.16 , If a brother or a sister be naked , and destitute of dayly food . And one of you say unto them , depart in peace , be you warmed , and filled : notwithstanding ye give them not those things which are needful to the body , what doth it profit ? i . e . feed them with good words only , and clothe them with good language : Is this a good charity ? Vers . 17 , Even so faith , if it hath not works , is dead being alone . And then proves Abrahams Faith , whereby he was justified , was a living Faith , a working Faith ; as appeared eminently , by offering up his Son . And yet vers . 23 , concludes himself to be of the same mind with Paul , And the scripture was fulfilled , which saith , Abraham believed God , and it was imputed unto him for righteousness , Gen. 16.6 . Rom. 4.3 . Oh take heed therefore , of undoing your selves with a lifeless fancy , and inoperative Faith , that hath no change upon the heart and life .

3 If the person of Christ Mediatour , as invested with those Offices , be the object of saving Faith : This proves what I have sometimes hinted , that there is full content and satisfaction to be found in Jesus Christ : He is a most admirable suitable object , for every poor , sensible sinner . Cast about , and consider , What will satisfie the soul but God ? He is God , God man : And what will satisfie a lost Soul , but one in whom is suitable fulness ? Christ as invested with these Offices , hath whatever you need , whatever you can desire . Art thou at a loss , how to get into the favour of God ? Here is Christ satisfying . Art thou at a loss how to get Faith , and those graces which accompany Salvation ? he is a Prophet and a King to this purpose ; he is a proper person , wherein to find peace , pardon , content , what not ? Cant . 1.3 , His name is as ointment poured forth .

4. Consider well of this person : This is the object propounded to your Faith ; he is not yours without your consent . Rom. 10.10 , With the heart man believes . And whoever consents to a Person unseen , that doth not view him and observe him ? That you may have him , you must think well of him , that he may have your heart . A Woman , that hath a Person propounded for Marriage , views and eyes him . The Spouse in the Canticles could run over the excellencies in particular of her beloved , Cant . 5. from 10 , to 16. This is that draws forth your Faith : See whether he hath not what will take you .

5. And Lastly , Labour to have your thoughts more express , and distinct , concerning Jesus Christ in the latitude of all his saving properties ; who is a Saviour , not only from the wrath to come , but your present unbelief , rebellious heart , and what not ?

Thus much briefly to have discoursed of the object .

CHAP. III .

I Now proceed to the act , in relation to this object . Where , I hope , I shall not be counted to insist upon matter of speculation , or little importance : For I know nothing of greater concernment than these two ; The proper object , and the right acting towards that object . I have always counted ( since I knew any thing ) matter of Faith of as great consequence , as matter of practice : For I know not who is most divided ; he that builds without a foundation , or he that upon the foundation builds nothing but straw and stubble , 1 Cor . 3.11 , 12.

Observ . 2. Faith on the Lord Jesus Christ , is the true saving Faith . Believe on the Lord Jesus Christ , and thou shalt be saved .

In speaking to it , I shall first give you the true nature of this true Faith , in this definition .

Saving Faith is a gracious habit , wrought in the whole Soul , whereby it apprehends and receives Jesus Christ for Salvation : which habit is infused by the special work of the spirit of God in and upon us .

I put this clause last , because I chose to speak to it in the last place .

Faith is sometimes called an act : 1. Because of its relation unto the object . And 2. Because the perfection of the habit is in its acting : But I rather call it an habit , for these Reasons .

1. Because the act cannot be without habit , in ordinary : For the Tree must be good , before you can make the fruit good ; the heart must first be right , before the issue of it can be right : There must be a believing frame , in order of nature , before there can be a believing . Actus est efflorescentia habitus , the act is the flow'ring of the habit . 't is true in Morals , the acts are before the habits ; because the habits are produced , ex repetitis actibus , by repeated acts : But in Divine habits , there must first be an infusion , Jam . 1.17 . {αβγδ} , &c.

2. Because a true Believer is yet a true Believer , when he believes , in actu secundo , actually : He is a believer , when he sleeps , as well as when he wakes ; when he works , as well as when he believes : Yea , it is true , even when he sins through unbelief . Christ tells Peter before-hand , to keep him from sinking , I have prayed for thee , that thy faith fail not , Luk . 22.32 . Fail not ! It failed in act . He was so far from confessing Christ , at the present , that he denyed him thrice : But yet it did not fail , ex toto , wholly : Therefore Christs look recovered him again to his right mind , by quickning the habit .

3. I call it a habit , that you may understand , that faith is not acting towards Christ once in our life time , or once in a year ; as if it were an instrument to be made use of only at a streight . Heb . 10.38 , The just shall live by faith : we are of those that believe to the saving of the soul . Yet what I speak here , I would not have construed to the prejudice of a death-bed Faith ; as if it could not be true by any means .

4. That we may exclude half-motions , and half-perswasions , some imperfect glances and velleities towards Jesus Christ ; as that of Agrippa , Almost thou perswadest me to be a Christian , {αβγδ} . We do not read that ever he came farther . It is not under the warmth of a Sermon , or some common quickening , to be carried out in a kind of a passionate perswasion towards the Lord Jesus : ( they could find in their heart , &c. ) but upon deliberation , or tantamount , ( i.e. as well advised as if deliberate ) : To make a free choice of him , and have their heart run after him , I mean , hanging and hankering this way . It is therefore compared to a Well of water , Joh . 4.14 .

5. Because the act of faith is a vital act : and I do not understand how this can be , unless there be an habit infused to make the soul actually to will , and chuse Jesus Christ . There must be something put into the will which shall dispose it this way , Certum est , non velle cum volumus , sed ille facit , ut velimus , Aug. It is certain we will , when we will ; but he makes that we will , not only by influencing the habit , but infusing . Yet I grant ,

Concess . 1. Faith may very properly be called an act ; as the Philosophers call the soul the act of the body {αβγδ} ; because it is that which quickens the soul , and makes it alive to God ; which yet I speak not in a separation from other Graces .

Concess . 2. The Soul may at the very moment of its infusion , act towards Jesus Christ : for the Spirit having wrought the principle , may immediately also influence , and draw it into act : though the soul be first in nature passive , in relation to it ; yet it may at the same moment of time be active also .

Concess . 3. The soul is then in best plight , when together with the habit it hath the act also . It is sad to think , Christians that have true faith , may yet be poor believers .

Concess . 4. The actings of faith may be very quick , and imperceptible ; as the acts of the soul are , with which they are mixt : as the water hath its under-ground-workings .

2. It is a gracious habit to distinguish it from all natural inclination ; as some men have great advantage of others , unto some moral vertues , as charity , compassion , candour , affability , clemency , liberality , hospitality , &c. From a natural ingenuity : So towards Christ , they may seem to be forward in believing from a natural credulity ; whereby they are ready to believe every thing according to that of Solomon , Prov. 14.15 , The simple believeth every word . Christ is no more beholden to any of these men , than to the Pope , or Mahomet : should they happen to live where these had the common vote , especially of the great ones , and wise ones , they were as ready to entertain them , as Christ himself . Have any of the rulers , or the Pharisees believed on him ? Joh . 7.48 , would go a great way with these men . To be no more inclined to receive Jesus Christ , than Antichrist , or any other that should come in his own name , is such a faith as Christ utterly disowns , and rejects as unbelief .

2. From a natural facility , or easiness of perswasion : some people are of such facile tempers , you may perswade them almost any thing , within bounds of civility ; especially some that have interest in them . They will easily be of their Fathers religion , their Mothers perswasion , or their Doctours faith : Having mens persons in admiration , Jude 16. But Jesus Christ regards not such a faith , because it depends not upon the excellency of the person commended , but the person commending .

3. From general desires of being happy . 't is not every one that desires to be happy , that is presently a believer : for every one would so : and because they hear that Jesus Christ is the way , therefore they seem to have some general compliance with him . Whereas they would have him their servant only , not their Lord ; their help only at a dead lift , rather than as the author of life to them . Thus when Christ had said , Joh . 6.33 , The bread of God is he which cometh down from Heaven , and giveth life to the world : the multitude that followed , cryed out , Lord , evermore give us this bread , v. 34. So the woman of Samaria , before ever she had any express knowledg of Jesus Christ , but he had only told her , Joh . 4.14 , Whosoever drinketh of the water that I shall give him , shall never thirst ; cryes out , Sir , give me this water , v. 15. People under the hear-say that there is no Salvation but in Christ ; are ready to say , O give me this Christ ; that neither know him nor the way to him , or are willing of his terms .

2. It is a gracious habit ; because proceeding from the grace of God , 1 Cor . 15.10 , By the grace of God I am what I am . And so , it is distinguished from all meer Moral Vertues , which have nothing of a special concourse , but only are the excitations and products of a natural power . As all grace proceeds from the meer grace or favour of God , so in peculiar , this grace of Faith , Rom. 11.32 , He hath concluded all in unbelief , that he might have mercy .

3. It is a gracious habit , because it makes us gracious , i.e. freely disposes us towards God and Christ , by working a resemblance of the Original whence it comes . As Grace in God is the dilating and opening of his heart to us in a way of special mercy ; so grace in us opens and dilates our hearts to him again , and in peculiar this grace of Faith . Therefore you find that usually when Christ in the days of his flesh , called any after him , they presently follow him , and pressed into his service : That a man might wonder , as Elijah said , What have I done unto thee ? While we with open face behold the glory of the Lord , we are changed into the same image , 2 Cor . 3.18 . Gods grace makes us gracious , free-hearted towards him .

Quest . How may we know whether we have such an habit of Faith ? or what doth it imply in its proper work upon the soul ?

Answ . 1. There is an high estimation of Jesus Christ planted in that soul : Christ is as it were formed in the heart , Gal. 4.19 : an impress made of him , must needs make him glorious in our eye : As they cried out , whether should we go , thou hast the words of eternal life ? Joh . 6.68 . The name of Jesus Christ is glorified in them , 2 Thes . 1. ult . {αβγδ} , is made glorious in them , Cant 2.3 , As the Apple-tree amongst the trees of the wood : so is my beloved amongst the sons , says the Spouse . There is no compare of the trees of the wood to the Apple-tree : No more is there of any person to Christ , in his mind who truly believes .

2. It implies a sweet inclination of heart towards Jesus Christ , so as to seek union and communion with him . How sweet is bread to the hungry ! how pleasant is water to the thirsty ! Rev. 22.13 , He that is a-thirst come . The name of Christ before was but a name with him , but now it is dulce nomen : Like an oyntment poured forth . Cant . 1.3 , Thy name is as oyntment poured forth . It was before as an oyntment in the Apothecaries pot , that had an excellent name and superscription ; but he never had the scent of it , because it was not poured out ; but now he runs , because he scents it . To such a one Christ is as sweet as a Rose , The Rose of Sharon , Cant . 2.1 . of all sweets the sweetest .

3. It implies a constancy in the soul ; it is never weary of him . Weary it is , because it hath no more of him , Heb . 10. ult . We are not of those which draw back to perdition , but of those which believe , to the saving of the soul . Though as to some actions , or the manifest actings of Faith , he is much at a loss sometimes ; yet he is always hanging and hankering Christ-ward : he will not desert him by any means , i.e. freely and deliberately give him up , as first he chose him . Peter , when he denied , went out and wept bitterly , Mat . 26. ult . If he cannot believe , he complains he cannot ; if he miss him , he runs after him ; if he find him , he rejoyces ; he bemoans himself if he finds him not . All the Devils in Hell shall never make him deliberately part with him , as he chose him .

Consect . 1. Is it an habit ? Then every believer hath a root in him , whereby he is sincerely inclined to Jesus Christ . His Faith is not such a kind of loose inconsiderate boldness , to go to him with some kind of confidence upon every act of seeming repentance , it may be upon every ( Lord have mercy ) to take out his pardon ( as some kind of notions men have , that God is gracious and propitious through him ) , when God knows , he cares not at all for his person . But he that is a believer , is joyned to the Lord , and is one spirit with him , 1 Cor . 6.17 . There is something on the soul's part as well as on Christ's part : It is not Christ's apprehending him only , but he apprehends Christ , and lays hold on him , Isa . 27.5 , Or let him take hold of my strength , that he may make peace with me . You always find an union in Faith , there is consent on both sides , as they say : amicitia est benevolentia mutua , friendship is a mutual good will .

2. Then there is something in every true believer , which might prove him to be so , when he is in the dark as to sense and discovery ( the Sun is not cancel'd out of the Heavens , because it is hid under a Cloud ) ; a sweet inclination , a rooted inclination towards Jesus Christ : For so Faith is : For what is an habit , but that which inclines ? And what is an habit of Fath , but what inclines to Jesus Christ ? And I mean not partially , as the Author of happiness in the general notion of it alone , Cant . 5.8 , If you find him , tell him I am sick . If they could but reflect upon this , it were enough to prove him theirs .

Is it a gracious habit ?

Consect . 1. Then how vainly and ignorantly do they speak , that say , They have believed ever since they were born , or can remember ? Believers are born not of blood , 1 Joh . 1.13 . It is not from thy stock , or Parents : thou mayst have had good Parents , and thy self be bad enough . What a deplorable instance are the Jews , Abraham's seed ? They that are children of the promise , as Isaac was , are born after the spirit , Gal. 4.28 , 29. I deny not , but a person may be born with grace ( but then it is not of nature , but of grace ) , or have it very early : Yet , this is not so common ; witness the persons who commonly say so , which I am now speaking to .

2. This should for ever bring us into despair of our selves , as being able to perform the condition of the Gospel-covenant . People that are convinc'd , and under the workings of Conversion , are apt to think , that though Christ save rhem by merit , yet they of themselves must perform what he requires , the condition of the Gospel , viz. Believing ; but you must be beholding to Jesus Christ for all , as well for Faith , as Justification upon Faith : By grace ye are saved , through faith ; and that not of your selves , it is the gift of God , Eph. 2.8 .

3. This shews the faith of the world generally to be counterfeit ; for if faith be a gracious disposition , that bears the impress of that grace whence it comes , and makes us free towards him again : Then that faith which makes men rather worse than better , ( as commonly the faith of the world doth ) can be no true faith ; because they believe they shall be saved , therefore they go on more confidently and presumptuously in their sins . Examine your hearts , and see whether it be not so with you . I but touch upon this here , because I have spoken more largly to this purpose elsewhere .

CHAP. IV .

I Now proceed to the Subject of Faith , wrought in the whole soul .

Leaving the School-men to agree among themselves , how one habit can be in two faculties , or whether it be one or more : This is clear ( as I hope will appear ) , that Saving-faith must be in both faculties , mind and heart .

To make the better way to the following Discourse ,

Premise 1. Assent is either to a Proposition , or the Person of Christ , John 6.40 . 1 John 3.6 .

Prem . 2. Assent unto the truth concerning Jesus Christ , from the infalliable authority of Gods Word , is called Divine Faith in the general , Joh . 2.23 . Chap. 4.42 .

Prem . 3. This Faith or Assent , is either common or special , as before , page 3.

Prem . 4. Assent unto the truth concerning Jesus Christ , necessarily precedes Assent unto the Person , 1 John 2.24 , If that which ye have heard from the beginning , shall remain in you ; ye also shall continue in the Son , and in the Father .

Now , to prove to you that Faith is an act of the mind , consider well these Scriptures , Isa . 53.11 , By his knowledg , i.e. by the knowledg of him , shall my righteous servant justifie many . John 17.3 , This is life eternal , to know thee the only true God , and Jesus Christ whom thou hast sent , &c. John . 6.40 , That every one which seeth the Son , and believeth on him , &c. Gal. 1.15 , 16 , When it pleased God to reveal his Son in me , &c. John 6.45 , Every man therefore that hath heard , and hath learned of the Father , cometh to me . 1 John 5.20 , And hath given us an understanding , that we may know him that is true .

And it must needs be so .

1. For the heart can never be brought to consent to Christ , and be united to him , but by sight and discovery of him ; for the will is never forced , but drawn : Therefore 't is , Whosoever seeth the Son , and believeth , &c. Who chuses a person unseen ? Hence it is promised , when the spirit of truth should come , he should glorifie Christ , Joh . 16.14 . {αβγδ} , work high and honourable esteems of him in the soul : How so ? He shall receive of mine , and shew it unto you . He is white and ruddy , says the Spouse , Cant . 5.10 , i.e. of most perfect exact beauty ; White , in his absolute transparent glory ; Ruddy , in his relative condescending glory ; becoming a Crucified Saviour for us .

2. For there is a necessary connexion between the discovery of him , i.e. the spiritual discovery and closing with him , John 6.45 , Every man that hath heard , and hath learned of the Father , comes ; i.e. to whom Christ is commended by the inward teachings of the Father , that man comes . Therefore in that Text , 1 John 5.20 , The Son of God is come , and hath given us an understanding to know him that is true . It follows : and we are in him that is true , even in his Son Jesus Christ .

Now this Assent to him ( I shall only mention a few particulars here , because very proper , having insisted elsewhere to the same purpose ) must be ,

1. Unto him as real , i.e. that there was such a Person that wrought righteousness , i.e. did , and suffered upon our account , John 8.24 , If ye believe not that I am he , ye shall die in your sins , Joh . 16.10 .

2. Unto him as incomparably excellent , Isa . 4 2 , In that day shall the branch of the Lord be beautiful and glorious : In that day , i.e. when the Jews shall come to own him a Saviour , whom they now Blaspheme . The branch of the Lord , i.e. Jesus Christ . Be beautiful and glorious , Hebrew , beauty and glory in the abstract , i.e. most beautiful , most glorious , the abstract being put for the superlative , See Isa . 11.10 . Phil . 3.8 . Mat . 13.45 , 46.

3. Unto him as suitable to me , good for me , as David says , Psal . 73. ult . Joh . 6.68 , To whom shall we go ! thou hast the words of eternal life .

Quest Whether this Assent must be a firm Assent , as our Divines have defined it ? Fides est assensus firmus , Faith is a firm assent . Chemnit . Martyr .

Answ . 1. It is not so firm as to exclude an exposedness to doubting ; for that naturally follows unbelief . Unbelief will never cease to play the Devil , any more than the Devil himself , so long as it remains in the heart unrestrained : Can the Aethiopian change his skin ? Jer . 13.23 . Though Faith take down the reign of it , yet it does not take away the remains of it .

Answ . 2. It is not so firm as to exclude all actual doubting : O thou of little faith , wherefore didst thou doubt ? Mat . 14.31 . It is Peter himself here reproved . We trusted it had been he that should have redeemed Israel , say the two Disciples , Luk 24.21 . Lord , I believe , help thou mine unbelief , Mar. 9.24 . It is a hard matter to keep up a clear Assent unto the truths of the Gospel , because here a man is put to a total denial of himself . Sense , reason , and all but meer pure faith , are against it , as one says : The opposition of corruption is sometimes more violent ; the concurrence of the Devil sometimes greater ; the assistance of the Spirit in its inlightning discoveries , convictions , is not always the same .

3. A partial doubting , or doubting in part , will of necessity be , because , If we know but in part , 1 Cor . 13.9 , we can Assent but in part , and an absolute fulness of faith , and perswasion , would exclude infirmity , which is heavens qualification .

4. In times of temptation , and distempers of melancholy , it may be very great at such a time ; it may be true of many , what is reported of an Eminent man , That in the judgment of his friend , he had grace enough for ten men ; yet all too little for himself . Blake of the Covenant , p. 500.

But Positively .

1. It is so firm an Assent , as to determine the judgment one way , John 4.42 , We know that this is indeed the Christ . Therefore it is called the acknowledgment of the truth , and not bare knowledg only , Eph. 1.17 , That he may give unto you the spirit of wisdom and revelation in the acknowledgment of him , {αβγδ} , 2 Tim . 2.25 . If God , peradventure may give them repentance , to the acknowledgment of the truth : Which signifies an owning a thing in particular . For when we have only general apprehensions of , and Assent unto the truth , and more particular assent to the goodness of the World , sin , and creature ; then particular apprehensions prevail against the general Assent . And on the contrary , &c.

2. It is so firm , as to be a practical principle to the soul . So firm , as to have the leading , commanding voice in the main . Joh . 6.45 , He that hath heard and learned of the father , comes . Before I leave this question , give me leave to English to you a few passages , in that learned Divine Chemnitius . Lucta vel in assensione , vel in desiderio , vel in fiducia , non est signum incredulitatis . Conflict either in assent , or in desire , or confidence , is no sign of incredulity : i.e. absolute incredulity .

Fidem jam in hoc jam in illo gradu magis laborare , & tamen esse fidem . Faith is more weak , sometimes in this degree , sometimes in that , and yet is true Faith .

In singulis hisce gradibus , virtutem Dei in infirmitate perfici . In these several degrees the power of God is made perfect in weakness .

Fides enim justificans , nec semper , nec in omnibus , est lux ardens ; sed saepe linum , vix fumigans : non semper clamor sonorus , sed saepe desiderium obscurum . For justifying faith , neither always , nor in all , is a burning light ; but oftentimes flax hardly smoaking : not always a loud cry , but oftentimes an obscure desire . L. com lib . 2. cap . de justif . p. 270. He quotes for it , Matt . 14.31 . Rom. 14.1 .

2. Faith is an act of the heart , or of the will , as appears ,

1. By plain Scriptures . Act. 8.37 , If thou believest with all thy heart . Rom. 10.10 , With the heart man believes .

2. It is explained by such acts as are the acts of the heart .

1. It is described by receiving . Joh . 1.12 , To as many as received him , he gave priviledg , &c. Col. 2.6 , As ye have received Christ Jesus the Lord , &c.

2. By coming , Joh . 5.39 , Ye will not come unto me , that ye might have life . Joh . 6.35 , I am the bread of life ; he that cometh to me shall never hunger ; and he that believeth in me , shall never thirst . Vers . 37 , And him that cometh to me , I will in no wise cast out . What is coming , but actus appetitus rationalis , the act of the rational desire , i.e. the will ?

3. Scripture promiscuously uses the act of the mind , and the act of the heart ; as implying one the other . Faith is sometimes described by knowledg , as including the act of the will also , Isa . 53.11 , By his knowledg shall my righteous servant justifie many : And sometimes by the act of the will , as presupposing knowledg ; Rom. 10.10 , With the heart man believes .

4. The will being the commanding power , the Soul never comes to Christ , till that come . Rev. 22.17 , Whosoever will , let him take the water of life freely .

Qu . Are there not other acts of faith , besides this of the will ?

Answ . Yea , there are ; though they cannot be separate from it : as 1. Acts of Recumbency . 2. Acts of Confidence . I omit that of Assurance , because it seems rather an act of knowledg , than of faith ; though faith must precede .

1. Acts of Recumbency ; which seem to have something of a venture , and some mixture of Confidence . Thus Faith is often expressed , Psal . 37.5 , Commit thy ways unto the Lord , trust also in him , &c. There may be many a person in a thirsting , longing way , that is posed to come up to this act .

2. Acts of Confidence . Heb . 10.35 , Cast not away therefore your confidence , which hath great recompence of reward . Chap. 4. ult . Let us come boldly to the throne of Grace , that we may obtain mercy , &c.

These two , though they are excellent acts of Faith ; when the soul can upon Gospel-grounds and principles rise up to them : ( I say upon Gospel-grounds because many are confident upon other grounds ) yet if there be a willingness to receive the Lord Jesus , this I count the first act of Faith ; and that which puts the person into a safe condition . The soul may be very earnestly willing to receive Christ in his latitude ; and yet not dare to give the venture , or be confident in him : because it may suppose it presumption ; or think it is too much for it .

Assurance having been counted an act of Faith , and there being something of faith in it , I shall speak a few words to it .

3. Then Assurance is properly the belief of a proposition ; as , he that believes shall be saved . I believe , therefore I shall be saved . Assurance is the perswasion of this last proposition , or conclusion . A man may believe this , That he that believes shall he saved ; but not being able to see that he believes , cannot make the comfortable conclusion , Therefore I shall be saved . There goes something , an exact knowledg to assurance , ( unless it please God to act the soul so high , that it comes under the qualification of any , or many acts of Faith ) as ,

1. Of the true nature of saving Faith . For , I must know certainly , what that is , before I can know , whether I have it or no . Now Divines themselves having differed in this matter , ( though there was always that which was saving maintained ) people especially may be at a loss herein .

2. Knowledg to discern this . A man may know what Faith is , and yet not be able to discern that he hath that in himself in truth ; though he may perhaps see something like it , which comes partly from the deceitfulness of the heart , the subtilty of the Devil , the violence of temptation , the fumes of temper , and more especially the suspension of the spirit . Ames , that lived nearer those days , wherein this Opinion , That Faith was assurance , was more prevailing : Yet says , Atque adeo sufficiat ad fidei esse , si quis toto corde , eligat Christum pro servatore suo , & corde toto adhaerent ipsi : Quoting Col. 2.6 , 7. L. 2. De cas . conscientiae , c . 7. p. 63. It is sufficient to the being of Faith , if a man with his whole heart chuse Christ for his Saviour , and cleave to him with his whole heart . And Chemnitius , that lived in those days , yet says : De fide non est statuendum ex sensu consolationis , & gaudii spiritualis . Sequitur , fiduciam non esse de essentiae fidei . And again : Deus sensum illum pacis credentibus soepe subtrahit , p. 276. de justif . We must not conclude of Faith from the sense of comfort and spiritual joy . It follows , confidence is not of the essence of Faith . God often withdraws that sense of peace from believers .

Is Faith Assent , or an act of the mind ?

Corralary 1. Then , all ignorant persons are set aside as unbelievers . Faith saves not , but as it lays hold on the person that saves , and that is by consent and assent ; which can never be without knowledg . O that people would believe but this one thing , that if they be absolutely ignorant , they must needs be unbelievers . Christians are described by their knowledg , Gal. 4 9 , But after ye have known God , &c. 1 John 2.13 , I write unto you little children , because ye have known the Father . Even the little children , the least in Christ's School know him .

Cor . 2. Then , what convictions have you wrought in your minds concerning the Lord Jesus ? What apprehensions , what judgments , what perswasions , not only what of hear-say ? Joh . 16.10 , He shall convince the world of righteousness . Have you heard and been taught by the Father concerning his Son ? John 6.45 . Have you heard Jesus Christ himself Preach ? Eph. 4.21 , If so be ye have heard him , and been taught by him . Did the Ephesians hear Christ himself preach ? Sure Christ was dead before they heard the Gospel , and yet they heard Christ , i.e. Christ did make spiritual discoveries of himself to them in the preaching of the Gospel . The question is then , What convictions have you in-wrought in your minds and judgments ? For these make Faith .

Cor . 3. Then , you must feed your minds by meditations concerning him . Take heed you do not starve your souls . What do you think that Scripture means , Jude v. 20 , But ye , beloved , building up your selves on your most holy faith ? Can you build up your selves upon the principles of the Gospel ( which are here called the most holy faith ) , and consequently on Jesus Christ ? Is not he the author and finisher of faith ? Heb . 12.3 . Yea , yet notwithstanding Paul and the Apostles were labourers and workers together with him , 1 Cor . 3.9 . 2 Cor . 6.1 , And so must you be in relation to your selves . The Tree sucks that nourishment , whereby it is rooted . The Reason why Christ is so little to us , is because we neglect him , and the testimony of him ; feed not our thoughts with that report , nor dwell not upon those representations he hath made of himself : often read over his Letters , often view his Picture , if you would have Christ imprinted in your mind .

Cor . 4. Pray continually , that Jesus Christ would manifest himself to you , and shew you the things concerning himself , he hath written in his Word . Christ is a mystery , and a great mystery , far above our ken and reach . Christ himself must manifest himself . Joh . 14.22 . Often go to him for it . But ye beloved , building up your selves , &c. Praying in the Holy Ghost , Jude vers . 20 , Praying in the holy Ghost , is a main way to build you up , i.e. to help you to that which must build you .

2. Is it an act of the heart ? Coral . 1. Then , if thy heart be not after Jesus Christ , thou art yet an unbeliever . Is it an act of the heart ? an act of the will ? And what is that but willing and consent ? Then if thy heart be another way , after the heart of thine abominations , or detained by the World ; thou art yet an unbeliever , though baptized with Simon Magus , and wonderest . If thou canst not call Jesus Lord , 1 Cor . 12.3 . Wilt not that he shall reign over thee . Luk . 19.27 , thou art an enemy ; God hath not yet shined in thy heart . 2 Cor . 4.6 , His People are a willing people . Psal . 110.3 , If he cannot have thy heart , he cares not for thy et coetera's , whatever they be .

Cor . 2. Then it is not fear that makes thee a Christian , but will and desire . Though fear of being damned , may make people scramble after Jesus Christ ; yet fear is no principle of union and communion with him . Though no Man would have him , unless constrained ; yet meer constraint makes not Faith , nor thee a Christian . Metus non est magister diuturni officii , Fear is no master of constant obedience . It is , If any man will be my disciple , Matt . 16.24 . If any man will , let him come , Rev. 22.17 .

Cor . 3. Then , to win upon thy self , to become a believer , you must do as men would do , to perswade and gain their hearts in other cases : How is that ? Sit down and consider ; ponder and meditate upon Jesus Christ . It is is true , if the Lord prevent your meditations at first , by quick and clear discoveries of himself , the business is sooner done : But the method that first and last you are to put your self upon , is this , It is the will of the father , that they see the Son , and believe , Joh . 6.40 . And how shall they see , that never look ?

Cor . 4. Then is thy heart after the Lord Jesus ; hath he gained thy will , he hath gained thee . Faith is the act of the heart : and the act of the heart is consent . Thou art a believer , though thou canst not be so confident , nor make so bold with him as others can ; nay , though thou beest dreadfully hurried , and harrassed with temptations , though the Devil would imbitter thee by strange and horrible representations of him , make thee believe he is rather a Judg than a Saviour : Nay , though actually imbitter'd , if habitually inclin'd . This was the open proclamation Jesus Christ made of himself ; If any man thirst , let him come unto me and drink . And it was almost the last word he left upon Record to the World , Let him that is athirst come : and whosoever will , let him take of the water of life freely , Rev. 22.17 . Will , i.e. absolutely will , not conditionally , which I have elsewhere explained .

CHAP. V.

I come now to the third particular , The Object with the Act ; or the Act upon the Object , as in the definition , whereby it apprehends and receives Jesus Christ .

The Object I largely spake to , in the first Proposition : Where I shewed you the material Object , and the formal Object of saving Faith . I shall only prove here , that this is no nice distinction ; and then proceed .

Consider , In other things , That may be the material object of an act , which yet as formally and diversly considered , is much another thing . Ex. gr. The body of Man is the material object , both of the Philosopher , and the Physician . The first considers it , according to its nature and properties , as a body : The other considers the same body , but qua medicabile , as exposed to divers Diseases , and how it may be cured . So the School-Divines may consider Conscience , as to its general nature and properties ; the Casuist , in relation to such and such particular doubts with which it is perplexed , and how it may be resolved . Thus in our present case , Jesus Christ in his latitude , Faith hath to do with ; but this person as working righteousness , is that peculiarly which Faith hath to eye for Salvation .

Qu . But what is this receiving Christ ? or what is this act in relation to this saving object .

Ans. I have shewed you already , that it is the act both of mind and heart : I now come more particularly , to give you an account what it implies . I count there are these four or five things implied , or intimately conjoyned in it .

1. A Beggarly sense . 2. An hungring desire . 3. Some free subjection to the will of God for Salvation . 4. Acceptance of Christ as a donative , or a free gift . 5. Conjugal consent unto him .

1st , A beggarly sense in it self . The Soul finds it self in a poor estate , and perishing condition in it self , and of it self . For 1. Christ is a necessary good . And 2. Though necessary , yet a spiritual Good , such as the heart will not brook , until , 3. convinced of his necessity . God is fain therefore to make a man poor , and bring him into the dust , that he may be beholding . Luk . 7.22 , Unto the poor , the Gospel is preached , {αβγδ} , Evangelium audiunt & accipiunt , The poor receive the Gospel . He hath anointed me to preach good tidings to the meek , he hath sent me to bind up the broken hearted , Isa . 61.10 . Which signifies the most inward trouble they have , because they are at a loss for Salvation , and Gods favour . Here note : It is not every one that is troubled , though for sin , that is come thus far : For he that can work for his living , and live by the work of his hands , is not an absolute poor man . He that by better ordering , and diet , can cure himself , will not go to the Physician . Men that are troubled for sin , will many times not do as they did , but fall to duty , mend their manners and carriages , and be a little more observant than they use to be : But that trouble which ceases this way , is not well got off ; but will either return again , or leave thee worse than it found thee . That man is poor indeed , or a beggar in spirit , who knows not what shift to make , but must be beholding to others , or he starve ; that man is poor indeed , who is beat out of the conceit of his own self-righteousness and self-sufficiency .

Object . But does not God's people complain , that they connot so see into their own vileness , and the shortness of their own righteousness , but that they are apt to trust in themselves ?

Answ . Though they grow in more clear , solid , express convictions of their own unrighteousness , and the need of the righteousness of Jesus Christ , yet trust to their own sufficiency is not a reigning sin in them , as no other .

2. It implies an hungering and thirsting desire . For no man receives any thing but what is good ; and what is good ( especially , if incomparably so ) , the needy man eagerly desires . Christ is propounded under the notion of bread , and bread of life , John 6.35 , I am the bread of life . Ver . 51 , And the bread which I will give , is my flesh , which I will give for the life of the world . Which implies , men must have an hungering after him . The like is to be said of thirsting , which is the same thing under another allusion . When a person is once come to this pass , he may without all doubt come confidently : If any man thirst , let him come , & c ! Joh . 7.37 , Ho every one that thirsts , let him come . Isa . 55.1 . Such are most apt to question , whether they may come or no : But may I come ? Yea , come . 't is an answer to as many quaeries as you would make , to encourage and invite you to come confidently . I shall go before I am called , says one : I am afraid , it is too much presumption in me to come ; therefore they are invited . Sinners are invited to come , especially lost sinners ; but most of all hungring and thirsting sinners . And I may tell you , this hungring and thirsting is the very causa continens fidei , the very seed and root of Faith , the very essence and nature of it : therefore they are pronounced blessed at the present , Mat . 5.6 , Bessed are they that hunger and thirst after righteousness . Only here take heed you mistake not the general desires of happiness , for this hunger and thirst : See Chap. 3. verse 31.

3. Receiving implies a ready subjection to the will of God for supply : For he that receives , takes what is offered ; and God offers his Son , John 6.40 , This is the will of him that sent me , that he that seeth the Son and believeth on him , may have everlasting life . Seeing God hath made this the condition and prerequisite of those that will be saved , the soul must be brought to Gods terms , for he will not come down to ours : less he will not , though he give this . Submission to this way of Christ , is the hardest way of all . If God had bid us go Pilgrimages , say over never so many Pater-nosters ; men would have done it : But this is against nature , yet the soul in believing submits to it . Faith excludes non-submission , therefore receiving doth imply it . Hence Faith in this sense is properly called obedience , as being submission to Gods will and way for Salvation ( though otherwise , faith and obedience are often distinguished , and opposed ) , Rom. 16.26 , Made known amongst all nations for the obedience of Faith , Rom. 10.16 , They have not all obeyed the Gospel : For Isaiah saith , Who hath believed our report ? They had not all obeyed , they had not all believed . Therefore also it is called a work , and the work of God , John 6.29 , This is the work of God , that ye believe , i.e. that which God requires , and hath a primary respect unto . This non-submission to Jesus Christ , cut the Jews off from all priviledg , as is implied , John 1.11 , 12.

4. It implies a willingness to take Jesus Christ as a donative or free gift . Christ is the gift of God , John 4.10 , If thou knewest the gift of God , and who it is that saith unto thee , &c. Isa . 9.6 , For unto us a child is born , and unto us a Son is given : If so , then Faith must receive Christ , {αβγδ} , giftwise : for God will be honoured in all his gifts , especially his greatest ; poor beggarly creatures ready to perish will take any thing , and I thank you , Rom. 3.24 , Being justified freely by his grace , {αβγδ} , It is not only by grace , but freely also : For Joseph found grace in the eyes of Pharoah , but it was because he had that which commended him unto his favour , as P. Martyr observes : But this is not so , but {αβγδ} , as well as {αβγδ} . And therefore 't is God hath set it upon Faith , that he might have all the glory of it , Rom. 4.16 , Therefore it is of faith , that it might be by grace , {αβγδ} , according to grace , or for nothing , as the Hebrew word which answers to it , is sometimes rendred , Mal . 1.10 , Who amongst you will shut the doors , or kindle fire upon mine altar : Chimnam , gratis , we render it , for nought . Paul therefore sets all upon the account of mercy , or Gods meer bowels and grace , 1 Tim . 1.16 , {αβγδ} , I obtained mercy . If we could buy favour of God , or purchase Christ , we would ; but we must be beholding as beggars .

5. There is implied a conjugal consent to Jesus Christ , or taking him as a woman doth her husband . The Church is therefore called the Bride , John 3.29 . Rev. 21.9 , Come hither , and I will shew thee the bride , the lambs wife . Eph. 5.31 , For this cause shall a man leave father and mother , and cleave to his wife . This is a great mystery ; but I speak , concerning Christ and the Church . Which shews , that these expressions are not Hyperbole's , but real . The whole Book of the Canticles speaks to this . To make it clear , consider ,

1. There is a real union betwixt Christ and a believer , John 17.21 , 22 , 23. That they all may be one , as thou Father art in me , and I in thee ; that they also may be one in us . Verse 22 , That they may be one as we are one . Verse 23 , I in them , and thou in me , that they may be made perfect in one . And this you see , is ad similitudinem unionis Dei & Christi . Will any man say this is meerly moral ? Moral union is an union of spirits only , this is of persons : I do not say personal , Col. 1.27 , Christ in you the hope of glory .

2. There must therefore be a foundation of this union , and the foundation of a real union , must it self be real : on Christ's part it is so ; for he gives himself , Eph. 3.17 , That Christ might dwell in your heart by faith . Gal. 2.20 . On the souls part also it must be real , viz. It s consent to Jesus Christ , 2 Cor . 8.5 , They gave themselves first to the Lord . Rom. 7.4 , Ye also are become dead to the Law , by the body of Christ , that ye should be married to another , even to him that is raised from the dead . Marriage is not , but by consent , it being the most near strict union that can be in things that is not natural .

Corrolary 1. You see then , receiving Christ , outs a man quite of himself : I mean not of his nature , but as well of his righteous , as his unrighteous or sinful-self . The material object routs man of self-wisdom , and self-will ; and the formal object , of his own righteousness ; Christ as King , outs a man of his own will ; as a Prophet , of his wisdom ; as Priest , of his righteousness . I mean not , that it quite rids them of them , but delivers them from them , not from their being , but their being absolute , lord , and chief .

1. Of his own wisdom , Man hath not wisdom to know what is saving , or to know it in a saving manner , 1 Cor . 1.21 , When in the wisdom of God , the world by wisdom knew not God ; it pleased God , by the foolishness of preaching , to save them that believe . In the wisdom of God , i.e. in the wisdom that remains since the fall . Knew not God , i.e. knew him not savingly . Jesus Christ delivers such maxims as will not down with the wisdom of man ; and those both speculative and practical , ( pardon the distinction , for it is something improper in the case ) , vers . 23 , We preach Christ crucified unto the Jews a stumbling-block , and to the Greeks foolishness . Man is stumbled , both at the things revealed , and the way of revelation , or his dealing with men in the Gospel ; requiring them to take things upon his word , without natural demonstrations : Intrare in tenebras fidei , as Luther . Credere ut intelligant , Austin . For the Greeks seek after wisdom , vers . 22 , i.e. natural demonstration . But God goes not this way to work , but requires Faith to his revelation , and often reveals such things as natural reason cannot fathom , though nothing contrary to right reason . And this is the cause why of all things the Gospel meets with such opposition ; though it be the most reasonable thing in the world to believe , that our reason cannot fathom Gods counsel : But he that chooses a master , must take to what lesson he sets him ; and so he that owns Christ as a Prophet : therefore verse 24 , But unto them which are called , both Jews and Greeks , Christ the power of God and the wisdom of God . I might instance here also in practical maxims which the wisdom of the flesh will not down with , as to overcome evil with good , Rom. 12. ult . To condescend to men of low estate , verse 16 , Not to be desirous of vain glory , Gal. 5. ult . ( To do the best , and glory in nothing ) To live in perpetual self-denial , take up the cross , Mat . 16.24 . But Christ makes all his Disciples own these to be ways of wisdom . It is one of the greatest priviledges in the world for a man to disown his own , and live upon the wisdom of Jesus Christ .

2. Of his own will . For if a man addict himself to the Soveraignty of Jesus Christ , his will must be , to please him who hath chosen him to be a souldier , 2 Tim . 2.4 . God wills that he be conformable to the image of his own Son , Rom. 8.29 . And what was that , but to accommodate himself to his Fathers will ? Heb . 10.9 , Lo , I come to do thy will . Men absolutely set upon their own wills and ways , are no true Christians . Servants use not to do their own will : and he that is called in the Lord , though a free-man , is yet Christs servant , 1 Cor . 7.22 . This is the meaning of that Scripture , Luke 7.21 , The kingdom of God is within you , i.e. exercises its power and authority in the very heart and consciences of men ; wherein Jesus Christ is above all the Kings and Emperours in the world .

3. Of his own righteousness , not the having it , but the trusting in it . Job 9.20 , If I justifie my self , my own mouth shall condemn me : if I say I am perfect , it also shall prove me perverse . Enter not into judgment with thy servant , says David , for in thy sight shall no man living be justified , Psal . 143.2 . Good nor bad : Therefore , Enter not into judgment with thy servant . But what things were gain to me , I counted loss for Christ , says Paul , Phil . 3.7 , 8 , 9 , and desires to be found in him , not having his own righteousness which is of the Law ; but that which is through the faith of Christ : The righteousness which is of God by faith . He means not only the former works of his Pharisaism , but even his works in the state of grace , as appears by his present assertion , verse 8 , Yea doubtless , and I count all things , &c. and by the opposition : but that which is through the faith of Christ . For inherent righteousness is not properly a righteousness by faith , but faith is rather through it , viz. as springing from the root of grace in the soul . They that trust in themselves , need no such Saviour , as the Gospel tenders ; never sufficiently considered Law or Gospel , themselves or their Mediator .

Corrolary 2. This commends to us both the study of the Law and the Gospel together , and that both to good and bad . Of the Law , because by it comes the knowledg of sin , Rom. 3.20 . We think we transgress not the Law so long as we transgress not in outward act : but the Law understood in its spirituality , shews us that we are lost . And Christ comes to seek and to save that which is lost , Luke 19.10 . The ignorance of this , makes men so stumble at the confessions of Gods servants . 2. Of the Gospel , because this discovers the abundant and super-abundant fulness of Jesus Christ for our supply , Rom. 5.20 , Where sin abounded , grace hath much more abounded . For it pleased the Father that in him should all fulness dwell , Col. 1.19 . That of his fulness we might all receive , and grace for grace , Joh . 1.16 .

CHAP. VI .

I Proceed to the Fourth Particular in the definition , the end for Salvation . And because this is capable of divers senses , I shall shew you what is congruous to the case in hand .

Distinction 1. An end is either of intention , or execution . 1. The end of Intention is either Primary , or Secundary : The Primary is , that which is aimed at , as the scope of all a mans designs and endeavours ; as the end of a covetous man , is to grow rich ; and therefore in the second place he buys and sells , &c. 2. The end of Execution is the effect or event of the means in act , or the means using : as health is the issue and effect , by Gods blessing , of means used thereunto . But here consider , that there is a difference between the issue and consequent , and the proper effect of a thing . Something is the issue of another thing which was not properly its cause , but meer antecedent ; as for example : A man going to London , hath an Estate setled upon him : this Estate of his is not properly the effect of his going to London , but the issue and consequent , it is the effect of the good will of his friend , &c. so Salvation is the issue and consequent , but not the proper effect of good works ; because they have no deserving quality this way , though man had never arrived there without them , Heb . 12.1 . Without holiness no man shall see the Lord . Good works are the necessary antecedent , but Salvation is the proper effect of receiving Christ .

Distinction 2. Salvation is taken either , 1. For the ultimate , compleat perfection of the person in a way of happiness or deliverance of him from all sin and misery , Rom. 13.11 , For now is your salvation nearer than when you believed : Or 2. For the inchoate participations of it here , in pardon of sin , communion with God , some participations of his favour , partial deliverance from sin and misery , &c. 2 Tim . 1.9 , Who hath saved us , and called us with an holy calling , &c. 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 , &c.

Having premised these : I make this First Conclusion . Receiving Christ , whole Christ , is necessary to every one that will be saved . No person may think ever to obtain pardon of sin , peace with God , comfort here , or glory for ever , that doth not receive the Lord Jesus , Joh . 8.24 , If ye believe not that I am he , ye shall die in your sins . What is this ? Will believing Jesus Christ to be the Messias , save any man ? No , but without this , he will never be brought to receive him : and by the spiritual discovery of this , and that special assent before mentioned , Chap. 1 , the soul is brought home to him : So ver . 21 , Ye shall seek me and die in your sins , i.e. because ye cannot find me . But this is not all ; for in this sense it is true , continue in thy sins and thou art undone : impenitency will undo you , as well as unbelief : close adherence to the world , your want of love to God and your Neighbour , and want of special love to the people of God . This proves Faith only a necessary antecedent . But therefore ,

Conclus . 2. Salvation is not only the consequent , but the proper effect of believing in Christ , or rather of Christ believed on , and received . To understand this , consider ,

1. That from receiving Jesus Christ I come to have interest in his righteousness , Rom. 3.22 , Even the righteousness of God which is by the faith of Jesus Christ unto all , and upon all them that believe .

2. The formal proper cause of my Salvation is this righteousness of Christ received and imputed , Rom. 5.21 , Grace reigns through righteousness , unto eternal life , by Jesus Christ our Lord , i.e. God dignifies us with this great favour , because he sees us righteous ; and this by Jesus Christ , Rom. 4.6 , Even as David describes the blessedness of the man to whom God imputeth righteousness without works . Ver . 13 , For the promise that he should be the heir of the world , was not to Abraham or his seed through the Law , but through the righteousness of faith .

3. Faith hath only the influence of a condition or instrument in this matter , Eph. 2.8 , By grace ye are saved through faith . Rom. 3.30 , Se●ing it is one God which shall justifie the circumcision by faith . and the uncircumcision through faith . Phil . 3.8 , The righteousness of God by faith .

So that Faith brings Christ and the soul together ; Christ brings righteousness , and that properly brings salvation . Salvation therefore is the proper consequent and effect of Faith , or Christ believed on .

Conclus . 3. As Salvation for the future , or the happiness of heaven , is the proper effect of Faith : so also inchoat Salvation , or the participation of it in this life . As ,

1. Pardon of sin , 1 Joh . 2.12 , I write unto you little children , because your sins are forgiven you for his name sake . Acts 10.43 , To him give all the Prophets witness , that through his name , whosoever believeth in him , shall have remission of sins .

2. Communion with God , 1 John 1.3 , That which we have seen and heard , declare we unto you , that ye also may have fellowship with us : and truly our fellowship is with the Father , and with his Son Jesus Christ . And what was that which they had seen and heard , but the life which was manifested , ver . 2 ?

3. Peace and comfort : I mean solid peace and comfort , Rom. 15.13 , Now the God of hope fill you with all joy and peace in believing . 1 Pet . 1.9 .

Object . How comes it then that all believers have not peace , if it be the proper effect of faith

Answ . 1. Heaven is the effect of Faith , and yet we are not immediately possessed of it : we have interest by Faith , though not possession ; and so we have in the matter in hand .

Answ . 2. Peace is not a necessary effect of Faith , but an arbitrary , i.e. when ever we have it , it is the effect of Faith , but it is not necessary that we have it . Assurance is an effect of Faith , in all that have this assurance ; yet it is not such a proper and necessary effect , which is inseperable : Scudders's daily walk , p. 592.

Answ . 3. We may not be fit for peace and sensible injoyments , though we have interest in them . An heir may have great interest , yet not be fit to mannage his estate .

Answ . 4. Though it be the proper effect of faith , yet it is ordinarily communicated in a way of humble , holy walking .

Answ . 5. Though we be humble and holy , yet God knows best , when it is best for us , and when to want it .

So as to Communion ,

1. Though it be founded in Faith , and the ground of it be Christ believed on ; yet other graces concur to it by way of disposition , i.e. other graces dispose the person , as well as faith , John 14.21 , He that loveth me , shall be loved of my Father , and I will love him , and manifest my self unto him .

2. Other graces , as love peculiarly , do actively concur in actual communion : For what is communion , but rhe souls holding a most amicable , friendly converse with the Lord ?

Question 1. But may the soul eye its own salvation in its receiving Christ ?

Answ . 1. The servants of God have had respect unto it ; therefore it is not inconsistent with truth of grace , Heb . 11.26 , For he had respect unto the recompence of reward . He persisted in bearing the reproaches of Christ , and counted them greater than the treasures of Aegypt , for he had respect , &c.

Answ . 2. Peace , pardon , salvation , &c. are propounded to us in Scripture , as encouragements , motives , and inducements to receive Christ , Isa . 45.22 , Look unto me , and be ye saved , all ye ends of the earth . Isa . 55.2 , Hearken diligently unto me , and eat ye that which is good , and let your soul delight it self in fatness . Ver . 3 , Encline your ear , and come unto me , hear , and your souls shall live : and I will make an everlasting covenant with you , &c. which is certain Salvation . What is the whole Gospel , but the revelation of the grace of God , and the love of Christ expressed to sinners ; the effigies and picture of Christ crucified ; and what is the end of all this , but to win us to himself ? Joh . 3.16 . 2 Cor . 5.19 , 20 , 21. Christ is not propounded to us , as nudus Deus , meer God , but as carne nostra vestitus , as cloathed with our flesh , Christ crucified .

Answ . 3. We must else charge all as Hypocrites : for 1 Joh . 4.19 , We love him , because he first loved us : And particularly the woman , Luk . 7.47 , Who loved much , because she had much forgiven her : whom Christ acquits , v. 50 , Go in peace .

Answ . 4. They are a medium to Gods glory ; I mean our pardon , salvation , &c. We should else never glorifie him , nor could he be glorified in our salvation .

Answ . 5. The contrary way seems to cancel the Gospel all at once , and only commends Christ to us under the notion of an abstract , absolute perfection and excellency , and not in his theandrical mediatory properties and vertues .

Quest . 2. If you ask me whether we must first eye our own salvation , or benefit ?

Answ . I distinguish between the primary and the first in order ; or between the highest , chief , or last end and intendment , and the first in order , or occurrence . We are to eye these two means and motives , viz. Gods grace revealed with relation to this our good , as that which should win and gain us to the closest adherence and admiration of such an infinite good . Ut ab ijs & per illa ( as Ames says in the case of love ) , debeamus ascendere ad divinam naturam ipsam Dei , in se , & propter se diligendam , ut ibi ultimo atquiescamus : that from and by them , we ought to ascend to the Divine Nature of God it self , to be loved in and for it self : and there lastly acquiesce , Ames . lib . 4. c . 10. Notwithstanding the most lovely nature of Jesus Christ , yet no man would ever come to him at this rate , were it not for his grace and mercy : but by that grace I find I cannot but adhere to such an infinite gracious person . The other was the potior , but this is the prior ratio eligendi Christum ; the other were the better way , but this is the nearer way of chusing Christ .

Corrolary 1. If Salvation be the effect of believing in Christ , how far are they from happiness and welfare , that are without Christ ? Without Christ , without hope , Eph. 2.12 . Do you expect peace and comfort ? He is preaching peace by Jesus Christ , Acts 10.36 . Do you expect he should befriend you upon a death-bed , translate you into Abrahams bosom ? For what acquaintance ? I never knew you , Mat . 7.23 .

Object . He is a gracious Saviour .

Answ . It is true , but upon his own terms : To as many as received him , he gave priviledg to become the sons of God , John 1.12 .

Cor . 2. What peace is that which people have without Christ , and without believing ? We may observe people that are very ignorant , and very prophane , not knowing what belongs to Jesus Christ , or the Gospel ; yet to be very quiet , full of peace , jocund and merry , at hearts ease : What must we think of such people ? To think according to truth , is , that they have the Devils peace : better be troubled , than enjoy such a peace . I had rather see people in the Jaylors condition in the Text : for all true peace is the effect of believing .

Cor . 3. Let not them put peace from them , nor refuse to be comforted , that have in truth received Christ . You are bound to believe , peace is yours , if Christ be yours . As he is King of righteousness , So he is King of peace , Heb . 7.2 . God is well pleased for his righteousness sake , Isa . 42.21 . You 'l suppose I mean here whole Christ received .

CHAP. VII .

I Am now come to the last particular in the definition : Which habit is infused by the special work of the Spirit of God , in , and upon us .

Where I take it for granted ,

1. That there are certain habits in the soul , by which men are disposed to that which is good ; as others by the contrary , to that which is evil : which to deny , contradicts all sense and experience , as well as Scripture , 2 Pet 1.5 , Giving all diligence , add to your faith , vertue , &c. Heb . 5.14 , Which by reason of use , have their senses exercised to discern both good and evil , {αβγδ} , by reason of a habit : 't is the very word the Philosophers use . And what is a good habit , but a principle disposing to well-doing ?

2. That there are certain infused habits , i.e. by Divine Creation produced in the soul : which are therefore called the fruit of the spirit , Gal. 5.22 , But the fruit of the spirit is love , joy , peace , &c. a spirit also , 2 Tim . 1.7 , For God hath not given us the spirit of fear , but of power , of love , and of a sound mind ; which seems to be so called , because it connotes the efficient cause whence they proceed , viz. the Spirit of God , an unction , and an anointing , 1 Joh . 2.2 , But ye have an unction from the holy One . Ver . 27 , But the anointing which ye have received of him , abideth in you : As seed also , 1 Joh . 3.9 , For his seed remaineth in him .

Of this sort is this Faith we are speaking of , an infused habit ; which we have not of our selves , nor can obtain by use and practice ( as other habits may be gotten ) , but {αβγδ} , Jam . 1.17 , It descends , or comes down from above .

Arg. 1. Because it is a gift of grace , Eph. 2.8 , And that not of your selves ; it is the gift of God . Phil . 1.29 , For to you it is given on the behalf of Christ , not only to believe , but , &c. {αβγδ} , freely given , John 1.16 , Of his fulness have we all received , and grace for grace : as the child doth limb for limb , and the wax doth print for print .

Arg. 2. It is the effect of Divine power , Omnipotent , Irresistible power ; therefore it is by infusion , 2 Pet . 1.3 , According as his divine power hath given unto us all things that pertain to life and godliness {αβγδ} , which is opposed both to our infirmity on the one hand , and resistance on the other , Eph. 1.19 , And what is the exceeding greatness of his power to us-ward who believe , according to the working of his mighty power , which he wrought in Christ , when he raised him from the dead , Ver . 20. Rom. 9.19 , Who hath resisted his will ? which the Apostle uses in the case we are upon , viz. in shewing mercy to whom he will shew mercy , i.e. in softning them , and hardning others . Which may mollify the harshness of this word Power , which is not like flint to flint ( as men imagine ) , but is a sweet mollifying , melting Power .

Arg. 3. It is the immediate effect of divine working , i.e. there is nothing comes between the working of God and this effect , this Faith we are speaking of . It is no act of the will of man which makes it effectual ; but this makes the will effectual , Col. 2.12 , You are risen with him , through the faith of the operation of God . Ver . 13 , And you being dead in your sins , and the uncircumcision of your flesh hath he quickned .

Arg. 4. This appears more plainly in the sudden Conversions of some we read of in Scripture . All Conversion , strictly so called , is of a sudden ( though some may be a long time in preparation ) , because converting-grace is infused in a moment . But this most eminently appears in some , as in Mathew , Zacheus , Lydia , &c. Mat . 9.9 . Luk . 19. from 5 , to 10. Acts 16.14 . It is clear as the Sun , it was not from use and custom they believed ; for they were not so much as acquainted with this way before : What was it then that could take them off so suddenly , not only from sin and sinful courses , but world , and all , and elevate , and fix their souls to , and upon such a good , supernatural good , but only grace shining in their hearts ?

Arg. 5. Those that lye longest under convictions , yet they cannot fix , nor fasten , until the day of Gods gracious Visitation . Though they know the Gospel many of them , and though they would fain be out of this condition , something or other keeps them off . Ephraim , though chastned , yet is as a bullock unaccustomed to the yoak : but after he was turned , he repented , Jer . 31.18 , 19. The Jews case is a common case : pride , self-righteousness , non-submission to an universal Saviour , keeps men off .

Arg. 6. In all Conversions , more speedy , or more lingring , every believer is beholding to God for this work of Faith , because beholden for his Regeneration , of which this is a part , 1 John 5.1 , Whosoever believes that Jesus is the Christ , is born of God ( This Scripture I have interpreted before , Chap. 1. ) and are therefore said to be children of the promise , Gal. 4.28 , Now we brethren , as Isaac was , are children of the promise , i.e. as it was by virtue of the promise that ever Isaac was born , and not from the strength of nature , either in Abraham or in Sarah ; so we all , says the Apostle , are children of the promise , i.e. it is by vertue of the Covenant made in Jesus , that ever we prove believers . It is the meer product of the promise , and not the strength of nature : See Perkins upon the place . And again , they are therefore called both the children of God , and the children of the promise , together , Rom. 9.10 , They which are the children of the flesh , these are not the children of God ; but the children of the promise are counted for the seed .

Arg. 7. All liberty , i.e. to any thing spiritually good , is from God , Rom 6.18 , Being then made free from sin , ye became servants unto righteousness , {αβγδ} , liberi liberati , John 8.36 , If the Son shall make you free , ye shall be free indeed , i.e. from their slavery unto sin : and 't is {αβγδ} , realiter , not eminenter . q . d . there is no freedom , not a jot , unless the Son make free . But the spirit of faith to receive Jesus Christ , is a spirit of the greatest liberty and freedom , ergo .

Arg. 8. The Scriptures speak expresly to this very notion and allusion , I mean of infusion , Zach. 12.10 , I will pour upon the men of Judah , and the inhabitants of Jerusalem the spirit of grace and supplication : ergo , the spirit of Faith , Isa . 44.3 , I will pour my spirit upon thy seed . Acts 2.17 , And it shall come to pass in the last days , saith God , I will pour out of my spirit upon all flesh , &c. which is taken out of Joel 2.28 , and that Text , Tit . 3.5 , is to the same : By the washing of regeneration , and renewing of the holy Ghost , which he shed on us abundantly , {αβγδ} , which he poured out on us . But if all grace , then this of Faith especially ; because of all graces we are naturally more distant from it , and averse to it .

Arg. 9. From the insuperable difficulties of faith , it appears it must be by infusion . To make short , these difficulties are ,

1. From fancy and imagination . These being wholly naturaliz'd and used another way , cannot be brought into the way of faith . As ,

1. Unto things sensible and earthly : as a Christian walks by faith , and not by sense , 2 Cor . 5.7 , so others walk by sense , and not by faith . How hard a matter must it be , think you , to represent Christ to such a person , as more real than the world , and any thing in the world ; more real under guilt , than sin it self ; and that he hath more vertue in him to save , than sin to destroy : considering the advantage of sense , disadvantage of things spiritual , and that he hath neither will nor reason to help him ?

2. Mans natural imagination runs in the way of doing . Consider Pagan or Christian , all the world over , you 'l find it so , Mat . 19.16 , Good Master , what shall I do that I may have eternal life ? John 6.28 , What shall we do , that we might work the works of God ? Even those convinced ones , Acts 2.37 , cry out , What shall we do ? Fancy is more real with such men , than any thing , even groundless fancy : and they can never be brought to imagin otherwise , unless God shine in the heart ; which is the thing I urge it for . Therefore infusion is necessary .

2. From reason : because it is impossible for reason to apprehend and judg this to be the way of wisdom , and the only way : For , 1 Cor . 1.23 , Christ is unto the Greeks foolishness . A man hath first to unlearn himself , and his natural apprehensions , before he can learn Christ , 1 Cor . 3.18 , Let him become a fool , that he may be wise . What ? Doth Religion and the way of Faith make a man a meer fool ? No , but respectively to what he thought , and judged before . Reason is universally offended at Christ , at his Person , at his Offices , at his way of Salvation . Reason as it is in us , is against all things spiritual , especially against that method of Salvation which God hath prescribed ; most especially against Jesus Christ : not that one thing reasonable is contrary to another ; but reason in subjecto , as it is in us , always judges according to the interest of the flesh ; and he that judges according to interest , is always a corrupt judg .

3. From a corrupt will : because it is so hard to bring men off from the way of their sins , to a cordial compliance with Christ . Sin and the soul must part , when Christ and the soul come together . The soul must be a chast Virgin for Christ , 2 Cor . 11.2 . Sin corrupts it . Mark what Christ says , Joh . 5.44 , How can ye believe , which receive honour one of another ? Why ? what does this hinder ? because , while the opinion of men is more to them , than the esteem of Jesus Christ , they will steer so , as to keep in with men . Every sin , like so many giants , appears in arms to defend their castle , when the sanctifying Spirit would enter the soul ; and nothing can take them off , but the love and kindness of God , and the spirit of Regeneration , Tit . 3.3 , 5.

4. From imaginary righteousness . Men may have a negative righteousness , an outward righteousness , and a righteousness of their cause , they are better than others , or not so bad as many : and this will go a great way with them : God I thank thee , I am not as other men , Luke 18.11 . Man thinks he hath of his own , and why should not his own be accepted ? So long as he can live of himself , he will not be beholding to his Neighbours ; so long as he hath wherein to trust , Christ is a stone of no use to him : therefore , it is the design of God in vocation , to dismount this confidence . Scopus vocationis est prosternere fiduciam , & confidentiam in foedere legali , the end of vocation is to throw down the trust and confidence in the Law-covenant , which consists in opinione ad faciendum , & in opinione justitiae propriae , in a conceit that they can do , and in an opinion of their own righteousness , Ames . p. 92. De traduct precatoris ad vitum . Pride is natural to corrupt nature ; and the nature of it is , to admire its own : Therefore it is said of the Jews , Rom. 11.28 , As concerning the Gospel , they are enemies ; Enemies to the Gospel , the way of Salvation ! That 's a strange thing indeed ! but the reason is , man is a proud creature , and will not be beholden ( so long as he can make shift ) , either to God or Christ : hence Paul , Phil . 3.2 , calls them evil workers , that yet never left preaching up works , because it was to decry Christ and his righteousness . You may read your own hearts by the obstinacy and opposition of the Jews ; they persisted in this , to their own utter ruin and rejection . It is an uncouth thing for a man to become a naked creature , a meer nothing in the matter of his Salvation . Hence it is , that we have as much ado to bring a convinced sinner to receive Christ , as we had to dismount his natural confidence ; which is nothing but the pride of the heart , which will not take to its own mercy . God must sell him mercy , or else he will not have it ; because he hath nothing to carry to Christ , therefore it is he keeps off : Hence , Isa . 55.1 , We are bid buy without money and without price : intimating it is as hard to part with righteousness , as it is with gold and silver .

5. From the Devil , who will keep a grievous stir in the Soul at this time , to set reason , wit , and will , and what not , against it ; by darkning the mind , 2 Cor . 4.4 , swallowing up the Soul in sorrow , 2 Cor . 2.7 , and a Hundred more of his devices : If it be impossible to resist one of these , how shall we get from them all , when back'd , and seconded by the Devil ?

2. More particularly ; It is the special work of the spirit of God , whereby this faith is infused . Which I shall speak to , 1. Negatively . 2. Positively .

1. Negatively , It is not in a way of general concurrence , that it is produced by the spirit , i.e. by preserving , and maintaining nature in its being and actings . For thus , grace either saves all , or none at all ; for this is alike to all : but Scripture speaks of no such grace ; when it says , By grace ye are saved , Ephes . 2.8 . By the grace of God I am what I am , 1 Cor 15.10 . At this rate , it would be as hard to say , Faith is the effect of Grace ; as if I should ask ( says one ) who is the Father of such a Man ? and answer should be made , the Sun in the firmament . Burgesse vind . leg . p 89. For that concurs as a general Cause to the production of Man . At this rate the Spirit is only the general cause of Faith , and Man himself the particular and special .

2. Not barely by general influence of Grace , giving the Word . It 's true , the Word is such an instrument , as reveals that which man could never have known , unless God had revealed it : And therefore , in its kind , it is admirably perfect , above all other ways of knowledg . But if the Spirit be said to be the cause of Faith , meerly because he reveals this : Then God affords as special help to them which believe not , as to those which believe . Then what doth James mean ? Of his own will begat he us by the word of truth , Jam . 1.18 . We must say , of our own will begat we our selves by the help of Truth . Then what does Paul mean ? 1 Cor . 3.7 , So then , neither is he that planteth any thing , nor he that watereth ; but God that giveth the increase , i.e. unto the Word , which is as the seed sown . It 's true , the same Apostle says , Rom. 9.6 , Not as though the word of God hath taken no effect : Seeming to intimate , that it is the word which hath the great efficiency . But it is abundantly clear to our purpose : For by Word here , is meant the Word of Gods covenant , Vers . 9 , For this is the word of promise . And it is as much as to say , all that were intended in the promise , by virtue of Gods grace revealed in the Covenant , did believe , or obtain the thing promised : Intimating clearly , that Faith was the effect of Gods power , in prosecution of the word of his promise .

3. Not in a way of bare excitation , or assisting-Grace , by some common work upon the mind , and stirring the affections . For what is a bare blandum alloquium , or illicium , perswasion , or allurement ( to take it in the best sense ) to a dead Man ? What is meer speaking , to make a dead Man alive ? It is true , Lazarus came forth at Christ's word ; but it was acknowledged an astonishing miracle , even by the Jews themselves ; and there was an Almighty power went along with it , which neither the grave , nor death it self could resist . How often would Christ thus have gathered the Jews , and prevailed not ? Matt . 23.36 , How often would I have gathered thy children together , even as a hen gathereth , &c. and ye would not ? Bare illumination , and transient tasts , do not effect the thing , Heb . 6.4 , 5.

4. Not in a way of partial efficiency , as if God did part , and man did part of the inward work , as two men by their joynt strength rowl a stone , &c. The inward work , I say ; remember I am speaking of that , of Faith it self . The outward work towards it , Man doth wholly ; but to the inward work , he doth nothing at all : For if so , then the whole glory of the work cannot be ascribed to God ; but part to Man , part to God ; quite contrary to all the Gospel . For God will be glorified in his saints , and admired in all them that believe ; Because our testimony amongst you was believed , 2 Thes . 1.10 . Then , 2. ( as Austin on that Text , Rom. 9.16 , It is not of him that willeth , nor of him that runneth , but of God that sheweth mercy ) then I say , those words may as well run thus : It is not of God , that sheweth mercy , but of him that willeth and runneth . For if Gods shewing mercy be only a partial cause ; then willing and running is a partial cause also . And not only so , but will and endeavour are the main cause : For they make all effectual , as they say .

5. It is not by bare proposing the object in a way of congruity , whereby the Spirit is said to be the cause of Faith . Take men at some times , and in some tempers ( say they ) in some good moods and fits , in such and such circumstances , and then the proposal shall infallibly prevail . To omit , that men herein run into that absurdity they would avoid : For if infallibly , then not contingently . I say , that God sometimes takes men in their fits and moods of sorrow , &c. In their month , Jer . 2.24 . Yet he takes them , not because it is the season of conversion ; but it is the season because he takes them , and when he takes them . And therefore it is , that those preparatories end in conversion . You shall see therefore ,

1. That Christ meets with Paul , when he little thought of meeting with him , in the height of his rage and madness against him , Acts 9. But

2. If so , then the praise of mans believing , must be his good temper ; Thank you temper : O blessed temper ! and what is this , but to resolve Faith into good nature at last ? if you say , but Nature so tempered could not have done , without Gods help . What is this at last , but to make all the Grace of God you cry up , a meer causa sine qua non , cause without which it could not have been done ? As if a lame man , that had a cure at London , whither he could not have gone without a Horse , should at last say , ' thank you Horse .

3. Besides , why should not all this tumble down again ; this temper and disposition being alterable , and hap'ly altering ever and anon ?

4. It is all one ( says Twiss ) to say , that a blind man by a congruous perswasion may come to see .

5. In those Three thousand converted , Act. 2 , Ecquid probabile est , horum omnium unam esse & eandem temperiem ? What three thousand of differing nature and climates , all hit in one temper ? If you will say , it is a moral seriousness : Why should not convictions of the Spirit always prevail , and legal workings ?

2. Positively , It is the spirits special work : Because this working of Faith proceeds from special love , Rom. 11.7 , The election hath obtained it , the rest were hardned . Obtained what ? To believe : and the rest were left to their hardness . Phil . 2.13 , He worketh , to will and to do of his own good pleasure , {αβγδ} , not deserved , or desired on man's part first .

2. Because it proceeds from spetial power , i.e. such as he puts not forth in others . It is special in opposition to common , which he affords to many . Joh . 6.69 , We believe , and are sure that thou art that Christ ; it being given to them to believe , Vers . 65 , when many others believed not , but went back , as in the Context . 2 Thes . 1.11 , Wherefore , we pray that our God would fulfill all the good pleasure of his goodness , and the work of faith with power . Rom. 11.32 , He hath concluded them all in unbelief , that he might have mercy , i.e. a powerful mercy , giving them to believe , which were shut up as men in a Prison , as men left to themselves are .

Qu . But how does the spirit work this Faith ?

To answer in a few words .

1. By commending Christ to the Soul absolutely , Joh . 6.14 .

2. By convincing the Soul , that Christ is more eligible than any other thing whatever , Phil . 3.8 . Cant . 5.10 .

3. By withdrawing his assistance , from natural power to the contrary ; or taking down actual resistance as before .

4. By promoting a power to act , according to the deliberate counsel of the mind . Ames p. 101. de traduct . peccatoris .

Corrol . 1. This is great encouragement to dead Souls , to hope and wait , those that are shut up in unbelief . The Gospel is a ministration of spirit , 2 Cor . 3.8 . Received ye the spirit by the works of the law , or by the preaching of faith ? Gal. 3.2 . Jesus Christ is anointed , and furnished with the spirit , for the opening the prison to them that are bound , Isa . 61.1 . God puts you into these streights , that you may know your selves , and his Grace . 't is he that worketh in you to will , Phil . 2.13 . God makes the valley of Achor a door of hope , Hos . 2.15 . i . e . a desolate , naked , perishing condition , a disposition to his work . What you have , you must receive , 1 Cor . 4.7 . You must have the very first from him : For who hath first given to him ? Rom. 11.35 . Wait therefore , and hope in his grace .

Cor . 2. All that will be saved must be beholden , not only to Christ for Salvation , but the spirit to bring Christ and them together : wait diligently therefore , where the spirit uses to breathe : Faith comes by hearing , Rom. 10.17 . Because the spirit is received in hearing , Gal. 3.2 . Oh , that men would be more careful hearers , and attenders to the word . Do not expect the spirit of God at an Ale-house , in seeking your pleasures , in doing your own wills and works , when you should be hearing the word . You had need , as for life , wait where the spirit is wont to work . This is quite contrary to what men use to argue : if the spirit work it , what need we trouble our selves ? The spirit uses not to do it , but in and by means : and you may use means long enough all your life time , without the spirit . Though I told you the inward work be wholly and altogether the spirits work ; yet all the outward work , i.e. means-using , is your work wholly . The spirit doth not hear for you , read for you , meditate for you , &c.

3. For trial , whether we have had this special work of the Spirit of God , or no : let us enquire into , 1st , The Fieri . 2dly , The factum esse , the working , or the work done .

1. Have you found it in fieri , in working ? hath the spirit been working in a special manner in you ( I am speaking especially to those of years ) , and have you found nothing upon the file , no motions , no stirrings ? Hath the Devil and all the powers of darkness in you been routed and chased , and you heard no noise , found no trouble , nor any thing of observation ? Doth the wind blow , and thou hearest no sound , though thou knowest not whence it cometh , nor whither it goeth ; and especially when thou hast been a wicked creature ? Is conception without any sense , and being born too ? though the particular manner of the spirits working may be secret ; yet in the general , have you found no workings upon your thoughts and hearts ? Neither whirlwind nor still voice ? The Jaylor had an earthquake within him : The three thousand were pricked at their heart , Acts 2.37 . Lydia and Zacheus had their heart opened , and sweetly enclined : and have you nothing of observation , how , and which way you come to it ?

2. But if you say , we find something working and stirring : then enquire into the issue of it . And in as much as I said , grace and power ; special grace and special power go to this work of the Spirit : I say consequently , this gracious power

1. Habitually sweetens your spirit towards God , and Jesus Christ . Doth Grace appear , and work nothing ? I tell you , the Grace of God appearing , works all things in this new World : It brings salvation , Tit . 2.11 . And the special work of the spirit , which he puts forth in working Faith , is to make the glory of this Grace appear in Christ Jesus . Can this appear , and the heart not be sweetned and mollified ? though it may be actually imbittered through a present temptation ; yet it may be habitually sweetned . It is the Apostles exhortation , Rom. 12.10 , Be ye kindly affectioned one towards another . How should this be ? If genuine and Christian , it must be for Gods sake : And therefore it implies this kindly affection towards the Lord first .