A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.

SECT. III.

¶. 1.

The Corruption of the Will in all its several Operations.

THese Doctrinal introductions thus substracted, Let us proceed to open this noisom Sepulchre, this dead and defiled will, which hath been spiritually dead, not as Lazarus four dayes, but ever since Adam's fall, and there∣fore must needs be stinking and unsavoury to a spiritual discerning. And let us

First, Take notice of its defilement in all its several operations, which the will aboundeth with; And we find them out of the Schoolmen thus marshalled; The will (say they) may be carried out to good simply, and absolutely as good, and then it is only a bare volition, which is either inefficacious and conditional, called velleity or efficacious and absolute, then it is volition in the general; or else it may be carried out to good relatively, as it is finis, an end, and then either this end is enjoyed and possessed, which maketh the act of the will, called fruition, or else

it is desired and purposed to be obtained, which maketh another act of the will cal∣led intention.

In the next place, The will may be considered, as it operates about the means to its intended end. And

1. There is a yeelding unto and imbracing of such a mean propounded to that end; and this act in the will is called consent, for the understanding that doth pro∣perly assent, and the will consent. This act of the will to consent unto a thing is of great importance in Casnistical Divinity, for there may be suggestions and fiery injections of diabolical temptations, but if the will doth not consent, as you see Christs holy will did not in his combate with the Devil, they do not become our sins. Of this consent more in its time.

2. If there be several means conducible to such an end, then cometh another act of the will, called Election, or a choosing of one thing rather than another, that which consulation is in the understanding, Election is in the will.

Lastly, When the Will hath thus intended the end, and chosen efficaciously its means, then is there the last act of the will, which is called usus the use or the ap∣plication of all the other powers of the soul, to bring this end about. It useth the understanding, it useth the affections, it useth the whole body to accom∣plish it.

Thus you see what are the several operations of the will; It is now necessary to take all these singly by themselves, to shew how grosly the will is disordered, and by that you will be convinced, that the corruption of the will, is indeed the corruption of the whole man, which made Austin frequently define sinne by a mala volunt as, and that which is good by a bona volunt as, because of the domini∣on the will hath in the whole man.

¶. 2.

The Corruption of the Will in its general Act, which is called Vo∣lition.

FIrst therefore, Let us begin with the general act, which is called Volition, the bare willing of a thing, which you heard, was either conditional and imper∣fect, or efficacious; for the former kind, How much corruption is there in the will, and that both about sin, and also about good? About sinne, What secret wishes and wouldings are there in a man naturally, that sinne were not sinne, Vtina••n hoc non esset peccare, said he, that thy pleasures were not sinnes, that thy unlawfull profits were not sinnes, there is this secret corruption in the will, whereby it would have the nature of things changed, vice to be virtue, and virtue to be vice. Some indeed dispute, Whether there be any such actings of the will as may be called velleities, and not volitions? But experience teacheth there are, so the Apostle, Rom 9. 3. I could wish my self accursed, there is an incompleat act of the will; When the Psalmist saith, The fool hath said in his heart there is no God, Psa. 14. 4. that is in his wish, in his incompleat will; for absolutely a man cannot will that which is impossible; If then we do but ob∣serve the motions of the will in this respect, we shall find the number of these sinnes, to be like the sand upon the sea shore: Oh the many secret ungodly wishes that do by swarms rise up in thy will, which though thou takest no notice of, yet God doth and will accordingly judge thee!

As thus the will is sinfull in one way by its incompeat acts, so also when it com∣eth to what is good, when it should in a powerful, lively and efficacious manner be carried out to it, it is very remiss and languid; insomuch that they are but velleities,

they are the sluggards wishes, that desireth and yet starveth himself, because he ne∣ver putteth out his hands to work; Is not this half and faint willing of the things that are good, the root and cause of most mens destruction? Preach to them, presse them about repentance, about conversion to God, and they promise you they will do it, and God give us his grace to do it, and no more is done; whereas thou shouldst will what is good with all thy might and strength, above gold and silver, above life it self: These wishers and woulders in Religion never make true converts. But of this more in its time.

¶. 3.

The Corruption of the Will in its Absolute and Efficacious Willing of a thing.

COme we then to the next act of the Will, which is an absolute and efficacious willing of a thing, and here no tongue of men and Angels can expresse the depravation of it; For if we do consider the true proper and adequate object of the will, it is God only; He is the supreme and universal good, having in him af∣ter an eminent manner all good whatsoever; So that no object can fill the capa∣city of the will but God only. The good things of the creature can no more fill up the will, then the air can the stomack of an hungry man; but if we consider how it standeth with our will, as it is now corrupted, of all objects it is most averse to God; Hence the Scripture describeth every wicked man by this, That he hateth God, not under the notion as he is good, but as he is holy, as he is a just Judge, who will punish every wicked transgressor; Know then, and bewail this unspeakable defilement upon thy will, that it is most averse to its proper ob∣ject, no stone doth more naturally descend to the center, then thy will should tend to God, Amor mens pondus meum, illuc feror, quocunque feror, A mans love is his weight; now if thy love be spiritual, that weigheth thee to God, but if thy will be carnal, that presseth thee to carnal objects.

2. Thy will is corrupted in respect of its object, because all the creatures are to be willed by thee, no otherwise then they tend to God, or lead thee to him, whereas naturally we will the creatures, for the creatures sake, and so make it in¦stead of a God to us: As the Sunne being the primum visibile, all things are to be seen by the light thereof; so God being the primum amabile, the first and chief∣est thing to be beloved, all things are to be loved with a participation from it: But who may not groan under our corruption herein? Every creature we desire, we are apt to terminate our selves upon that, and to go no further; Do we will health, parts and the comforts of this life, in reference to the glory of God? So that herein we may see the depth of our corruption: It was not thus with Adam in his integrity; There is not a creature, that thy will is pitcht upon, but thy soul commits fornication with it; Leave not the meditation of this point, till thy heart in an holy manner break within thee.

¶. 4.

The Corruption of the Will in its Act of Fruition.

THe next Act is that which is called Fruition; An operation (you heard) of the will, when it doth possess a thing, as its ultimate end, end resting in it, as a center, and desiring no further; For as the stone cannot of it self hang in the air, but must descend to the earth, and there it resteth: So the will of man mo∣veth up and down in a restless manner, like Noah's Dove, till it find out an ob∣ject wherein it doth acquiesce with fulness of content. Now there is no object that we may thus frui, enjoy ultimately, and for it self's sake, but God onely. That distinction of frui and uti, to enjoy and use only, which Austin first exco∣gitated, the Schoolmen are large upon; To enjoy a thing, is to have it for its self sake, referring it to no further end, for the Rule is, Appetitus finis, is in∣finitus, The soul never hath enough of that which it ultimately desireth, but yet desireth nothing else but that. As in Philosophy it is said, Materia semper appetit formam, the Matter doth constantly desire new forms in sublunary things; Hence is that frequent alteration, transmutation and generation, but in the hea∣venly bodies, the matter (they say) is satiated, desireth no other, because of the great activity and perfection of that form; Thus it is in moral things, the heart of a man, while carried out to any earthly thing, cannot meet with its complement and fulness of blessedness, and therefore like the Horsleech still cry∣eth, Give, give, Sen caret optatis, seu fruitur miser est. It is a Sheol that is alwayes craving, onely when terminated upon God, because he is bonum quo nihil melius, there cannot be any good desirable, which is not transcendently in him; therefore the sanctified will doth enjoy him onely: Thus David, Whom have I in heaven but thee, and none in earth in comparison of thee; In Heaven Da∣vid had none but God, not Angels nor Arch-angels, Heaven would not be Heaven, if God were not enjoyed. Indeed Divines do commonly call the en∣joyment of God in Heaven fruition, and that is immediate, compleat and perfect fruition, but yet even in this life, believers partake of God, have communion with him, and do enjoy him. It is indeed by saith, not yet by vision, but the object of faith is as real and operative in the soul, though not to such a full de∣gree, as the object seen Thus you see, that according to the true order and constitution of things, God onely is to be enjoyed, he onely is to be loved, and desired for his own sake, and all things else in reference to him. But on the breadth, the depth and length of our natural defilement therein! What spiritu∣al Geometry can measure the dimensions hereof? For doth not every natural man enjoy something or other, which is as a God to him? Why is Covetousness called Idolatry? Why are some said to have their belly a God? Is not all this, be∣cause they love these things, and enjoy these things for their own selfe's sake? Whereas we ought only to use them, as instruments of Gods glory, and advan∣tages of grace, not to abide or dwell in them; They are to be taken as Physick, which is not received for its selfe's sake, but because of health; So that were it not for health, a man would never use it: Thus it ought to be with us, in all the comforts we have in this world, to use them no further then they are subservient to our spiritual condition; we are ex officio discendere, not cupiditate ruere, such a crucified and circumcised heart the Apostle exhorteth to, 1 Cor. 7. The time is short, those that marry must be as if they married not, those that rejoyce, as if they rejoyced not If a man desire a garment, he would not have all the cloath in the Countrey, but as much as serveth for his garment; So neither are we to desire wealth, riches, honours, any comfort without end, but as much as will conduce

for Heaven. The travailer will not burden himself, no not with gold and silver, who hath a long journey to go; Oh then call off thy will again and again? Say, Why art thou fastned here? Why stayest thou here? Look further, look higher, This is not God; As the Angel did on a suddain so ravish John, that he was ready to worship him, but the Angel forbad him, saying, I am thy fellow-servant, worship thou God; So these creatures had they a voice would speak, when thou art at any time ravished with the excellency of them, do not love us, love God; do not delight in us, delight thou in God, we are but thy fellow-creatures, yea not so much, but inferiour and more ignoble then man. Jansenius (Lib. 2. de statu naturae lapsae.) following his Austin, will not allow us any love to any thing but God; we may use it (say they) but not love it; yea he rejects that assertion, we may love the creatures, but moderately; this is (saith he) as if we should say, there is a moderate covetousness, a moderate pride; and we must grant, that the Scripture doth many times speak of the love of the creature, as absolutely and intrinsecally a sinne. Thus, Love not the world, nor the things of the world, 1 Joh. 2. 15. He doth not say, Use not the world, but love not the world; and thus, The love of money is the root of all evil, not the having of it or using of it. But this seemeth to be too rigid and stoical; and it is indeed a meer Que∣stion De nomine; for, take love in the sense they do, for the willing of a thing, for its own selfe's sake, thus it is intrinsecally a sinne to love any creature, it is spi∣ritual Idolatry, and a breach of the first command, but then the Scripture doth allow us to love the creatures, so we do not love them more then God. Thus Husbands are commanded to love their wives, and we are to love our Neighbours as our selves; So that to love the creatures is our duty, we should sinne, if we did not, onely the excesse and inordinacy is sinfull, and this we are guilty of, when we enjoy any thing but God, Now though none will acknowledge them∣selves guilty of this sinne, yet every natural man doth enjoy some creature or other, his will is fastened upon something that is not God: It is true, this sinne is very secret and subtile, the godly themselves have much ado to find it out in their own hearts; the will of a man is such an unsearchable Abisse of all evil, but do not thou crawl on the ground like a worme any longer, Set thy affections on things above. It is indeed a Question worthy much enquiring into, How a man shall know whether he doth enjoy a creature or use it onely, when it is a Sarah, when an Hagar onely? And here the godly themselves are often in great uncertainties; The root of things lieth hid under ground; The first Letter com∣monly which beginneth a Book hath so many gaudy flourishes about it, that it is hard to know what it is: Thus also it is in our hearts and conversations; what is the Summum bonum, the great wheel that moveth all, the ultimate rest of our soul, it is very difficult to find out; but it is not my work now to dive into this, it is enough that we know, The will of every man is naturally so polluted, that it enjoyeth a creature in stead of God, it cannot will, love, and imbrace him as the chief∣est good. Proceed we then to the next act of the will about the end, and that not as possessed and enjoyned, but 〈◊〉〈◊〉 be obtained and acquired, and that by some means, which we call Intention, and we shall find the will horribly corrupted in this respect also.

¶. 5.

The Pollution of the Will in its Act of Intention.

THe word Intention is a Metaphor from the Archer, who aiming at a mark, useth his greatest skill and endeavour to hit. The Scripture speaks of the Benjamites, as famous in this way; Now every thing that man doth as a rational agent is to have some end, some mark and aim, and what that is, the Scripture doth direct unto, Gods glory is the aim, What ever ye do, do all to the glory of God, 1 Cor. 10. 31. So then we see, what is to be the object of our intention, what we are to aim at in all that we do; Whence also we must be directed and guided therein (viz) by the Word of God. This being concluded on, we see that the will in every sinne it commits, doth fail and erre in its intention, therefore is all sinne called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an aberration from the scope: Every action that is not done for God, is like an arrow shot besides the mark, that shooting is lo••••, it was to no purpose, and it cannot be recovered again. All rational agents intend an end, and if that be not obtained, there is a miscarriage; So that as in natural things, when there is some errour, a monster is brought forth: Thus it is in voluntary and moral things; Every sinne is a monster, and thou oughtst to be more asto∣nished and trembling under every sinne, then a woman would be in seeing a monster come from her; So that in every sinne the will is corrupted in its inten∣tion; But yet more particularly let us consider, how the intention of the will is deprived, and that in these wayes:

First, When the chief end is not intended, but secondary ends, intermedious ends; Yea when those things which should be but means are intended as ends, when we make a wildernesse a Canaan, a Tabernacle, the Temple, the Inne, a Dwelling∣place. A secondary end which a man is to intend is the salvation of his own soul, the principal and most noble is the glory of God. It is true, God hath so inse∣parably conjoyned his glory, and mans salvation together, that one cannot be divided from the other: Therefore it is too rigid of some, who press this as a duty upon Christians, to be willing to be damned for Gods glory; That we are to will our destruction, so that God may be glorified thereby, for we are to seek for immortality and glory; It would be a sinne to will our damnation, only this is a subordinate end, Gods glory is the principal: Neither is a Christian anxi∣ously to perplex himself with this Question, Whether they love Gods glory, or their own salvation best? Some timorated consciences, and tender spirits have been apt to judge themselves hypocrites in this thing, thinking they serve God only for Heavens sake, for their own ends and safety, not for Gods glory, which yet is a greater good, and more to be preferred then the salvation of the whole world; better all men be damned, then God not be glorified. But it is not good for a Christian to put such Questions to his soul; Neither was that a wise wish of one, who desired there were neither Heaven or Hell, that so he might know whe∣ther he served God purely for himself or no. Though these things are to be grant∣ed, yet on the other we must also yeeld, That the glory of God is the ultimate end, and our salvation in subordination thereunto; Not that they are to be divi∣ded or opposed, for Subordinata non pugnant, onely one is lesse principal, and the other more principal; But how corrupt is the wils intention herein? How many will Heaven as a place of Salvation, but not as a place of Gods glory; they desire Salvation as it freeth from Hell torments, but not as it is a perfect sanctifica∣tion of the whole man for the enjoyment of God? Here thy intention is sinfull and incompleat, when thou intendest Heaven and happiness, thou art to desire all of it, not some parts of it.

Again, Our intenton is much more corrupted in making the meanes to be the end; we make a perfect period and stop at a Comma, or a Colon; and truly this is the general and universal corruption of every mans natural intention; he shooteth his arrow too short, he intends no further, then an happy plea∣sant and merry life in this world; one intends honours, another intends wealth, another intends pleasures: There is no natural man can intend any higher good then some creature or other; That as the bruit beasts have a kind of improper intention, as they have of reason, whereby they are carried out to those things only that are obvious to sense: Thus it is with man in his na∣tural estate, destitute of regeneration; a worme can as soon fly like a Lark towards Heaven, as this man intend any thing that is spiritually good: for the natural man hath neither a mind or an heart for such holy things, and so is like an Archer that hath neither eyes or hands, and thereby can never reach the mark.

Secondly, The intention of the will is corrupted in its error and mistake about its object, it shooteth at a wrong mark▪ It's really and indeed evil which he in∣tendeth, though it be apparently good, it is in truth poison, though it be guil∣ded; It is true, the rule is, Nemo intendens malum operatur; No man inten∣deth evil as evil, but it is propounded under the notion of good, and that even in those who sinne against the light, and dictates of their own conscience: But yet the Scripture speaketh constantly of wicked men, as those that love evil, and will evil, and hate good, because it is evil, which their wills are car∣ried out unto, though it hath the outward bait and colour of what is good. Herein then we have cause with bitterness of heart to bewail our sinfull inten∣tions, thou dost but cosen and delude thy own self, Though thou hast many glosses, many colours and pretences to deceive thy self with, yet that which in deed and truth doth alure and bewitch thy soul is evil in the ap∣pearance, (as it were) of some real good: a strumpet, in Matrones cloaths.

Thirdly, The intention of the will is herein also greatly defiled, that when it doth any holy and spiritual duties, the true motive and proper reason of their in∣tention is not regarded, but false and carnal ones. Finis operis, and Finis operan∣tis are not the same, as they ought to be. This is the wickedness of man, so great that no heads, though fountaines of waters, can weep enough because of it: The Pharisees they were very constant and busie in prayers, in giving of almes, but what was their intention all the while? It was to be seen of man; and therefore in the just judgement of God, they had that reward. This in∣tention of the will, is thought by some to be the eye our Saviour speaketh of, If that be darke, the whole body is darke, Matth. 6. 22. Jebus did many things in a glorious manner, as if none were so zealous as he, but like the Kite, though he soared high yet still his eye was to see what prey lay on the ground, that he might devour it; it was a kingdome not Gods glory he intended. Thus Judas intended a bag, and riches, in all that seeming love and service he professed to Christ: Oh take heed of the intention of thy will in every holy duty! This maketh, or marreth all.

To what hath been said may be further added,

First, That we foolishly labour to justify our bad and sinfull actions by our good intentions, as if they were able to turne evil unto good, and black into white: Is not this a continuall plea among natural people, that though what they do be unlawfull, yet they mean no hurt in it, they have good hearts and good intentions? Hence it is, that when they have done evil in the eyes of God, then they study to defend themselves by some intended good or other: Thus Judas, when he muttered about the ointment, powred on our Saviour, yet he pretends to good intentions, That the ointment might

have been sold and given to the poor. Saul, when he had rebelliously spared the best of the Cattel, yet he carrieth it, as if his intention had been to keep them for a Sacrifice to the Lord: Yea, the Pharisees in all their malicious and devilish designs against Christ, would be thought, that their high and pure intentions for the glory of God, did carry them forward in all they did. By such instances we see how prone every man is to put a good intention upon a bad action, and there∣by think to wash himself clean from all guilt; but it is against the principles of Divinity, that a good intention should justifie that which is a bad action: It is true, a bad intention will corrupt a good action; so vain glory, or to do any religious duty to be seen of men; This is a worme which will devour the best rose; This is a dead Flie in a box of ointment: But it doth not hold true on the contrary, That a good intention will change the nature of an evil action; The reason whereof is that known Rule, Malum est è quolibet defectu, bonum non est, nisi ex integris causis: Even as in a Picture, one defect is enough to make it uncomely, but the beauty of it is not, unless every thing be concurrent; So in musick, any one jarre is enough to spoil the harmony; but to make sweet mu∣sick, there must be the consent of all: Do not therefore flie to thy good heart, to thy good meanings, thou intendest no hurt, for if thy action cannot be war∣ranted by the Word, if it have not a good and lawfull superscription upon it, this will never endure the fiery trial: The Apostle maketh all such conclusions full of horrour and blasphemy (as it were) that argue, Let us do evil that good may come of it, Rom. 3. 8. Austin said, It was not lawfull to lie, though it were to save a world. Consider then the sinfulnesse of thy will, and be more affected with it, then hitherto thou hast been: When thou art over∣taken with any sinne, Doest thou not excuse thy selfe with a good intenti∣on? Doest thou not plead some good or other though aimest at in all such unlawfull wayes? But though man cannot judge thee, yet the All-seeing eye of God doth pierce into all thy intentions, and he knoweth thee better then thou knowest thy self.

Secondly, The intention of the will is greatly corrupted in this particular also, That it will adde to the worship of God, and accumulate precepts and means of grace (as they think) in his service, and all this while think a good intention will bear them out. If you ask, Why the Church of God hath not alwayes been contented with the simplicity of the Gospel, why she hath not wholly kept her self to divine Institutions? You will find this corrupt intention of the will to be the cause thereof. A good intention brought in most of the superstituous and un∣instituted Ceremonies that ever have been in the several ages of the Church, Mat. 15▪ 9. In vain do ye worship me, teaching for Doctrines the commandments of men; The Pharisees thought by their commands and Doctrines to teach men the fear and the worship of God: This corrupt intention hath eaten out the very life and power of godliness; men taking upon them a more excellent stay (as they think) then the Scripture hath revealed, to teach reverence and devotion; From whence are those frequent commands to the people of Israel, That they must not go after the imagination of their own hearts; That they must not do what is good in their own eyes; That they must not adde to, or take from the word of God; By these straight and close injuctions, we see that no inten∣tion whatsoever (though never so seemingly pious and reverential) will warrant a man to appoint any worship of God from his own head. Vzzah had a good intention, when he endeavoured to stay the Ark from falling; but God was so displeased thereat, that he struck him dead immediately; now the reason was, because Gods order was not kept about the Ark; Vzzah's intention did not pre∣serve him from Gods displeasure, so neither will their devout intention justifie such who do superadde to Gods worship. Some observe that expression of Eve's, Gen. 3. 3. where she saith, That God had said, they should not eat of it,

nor touch it, left they die; We do not read that God forbad them to touch, yet (it's thought) this was added by Eve for caution sake, as if she were so carefull to keep Gods command about eating, that she addeth, they must not so much as touch it; From whence Ambrose gathereth, Nihil vel boni causâ addendum est precepto: But oh how busie and active have many at all times been in the Church to bring in new worship, new institutions, of which there is no footstep in Gods Word, as if they were more carefull of Gods honour and glory, then he himself is! But though with men this sinne be accounted small, saying, They cannot worship God too much, they cannot be excessive in serving of him, yet this is an high sinne in the Scripture account; It being one of Gods royalties, to pre∣scribe what shall be his Worship: Shall a servant take upon him to make Rules in his Masters house? Let men that dote upon superstition, and are inamoured with customs of devotion, that have no command from Scripture; Lay this ve∣ry seriously to heart: Oh how terrible will it be, when thy Devotion and Reli∣gion will appear abomination! God asking thee, Who hath required this thing at thy hands? The Ape is therefore the more deformed, because so like a man, and yet is not a man: Thus all that worship, which hath the greatest appearance of humility, zeal and mortification, which yet hath not its original from God, is the more loathsome to such as are of a spiritual tast and judgement in heavenly things, serving of God, not in the way they chuse, but in the manner he hath commanded. And thus much for the act of Intention.

¶. 6.

The Pollution of the Will in its Acts of Election or Chusing.

WE shall in the next place, consider those that relate to the means which lead to the end; and I shall first begin with Election or Chusing, be∣cause in that is contained either life or death; For as the Election of God, or his meer chusing of some to eternal life, is the fountain of all the good, which such persons partake of, all their springs are in it; So the election or choice of man is the womb, wherein all happiness or misery is conceived: If a man have right in∣tentions and true ends, yet if he chuse false, sinfull and ungodly means, he can ne∣ver come to that end; It is as if a man should intend his home, or dwelling-place, which is in the North, and he chuse that road or way, which leadeth into the South. It is acknowledged by all, That in every man there is an innate appetite to the chiefest good; but as naturally all men do erre about the knowledge of it, what it is, so also about the means, how to attain it. But let us open this viper, and see what a poisonous brood is in it. As

First, Herein is the sinfulness of the wils choise manifested, That it electeth and imbraceth such things as are pleasing to flesh and blood, that are suitable to sense, although there be never so many snares and temptations, thereby to endanger the soul. As it was with Lot, Gen. 13. 10, 11. when he beheld all the plain of jor∣dan to be well watered, and that it was like the garden of God, he chose all that countrey, and departed from Abraham; But in what sad dangers did this unwise choice of his cast him into? And thus it is with every man naturally, he chuseth such conditions, such wayes, as are full of pleasure, profit and advantages, in the mean while not considering how quickly this honey is turned into choler, that rugged and difficult wayes had been better then such sweet and pleasant wayes: Whereas then Moral Philosophy maketh a three-fold good, Vtile, Jucundum and Honestum, Profitable, Pleasant and Honest, or Virtuous, and the later is properly and fully the object of the will, that is so depraved, that it chuseth only

what is advantagious or pleasant. Experience doth abundantly confirm this, for what man naturally till regenerated doth chuse any thing, but as it is connatural to, and commensurated with that depraved appetite within: David being en∣livened with a supernatural life, see what a choise he declareth that he had made, Psal. 119. 30, 173. In both those verses he professeth, He had chosen the Com∣mandments of God: Hence the Wiseman, who knew what was fittest to be cho∣sen, saith. Prov. 16. 16. That wisdome and understanding (which is nothing but grace) is to be chosen rather then gold or silver: If then the will were truly sanctified, it would not chuse a thing, because it is delightsome and profitable, but be∣cause it's holy and commanded by God, Isa. 7. 15. it is made the description of a child, That he knoweth not to refuse the evil, and chuse the good: Thus the child (and a fool) he will chuse his bauble before gold or silver; such folly and sim∣plicity is upon us; The will is so perverted that it will chuse any thing rather then that which is indeed and solidly good.

Secondly, The election of the will is grosly depraved, In that it chooseth uncertain things before certain; not only pleasant and profitable things before holy and honest, but uncertain and fading things, before that which is eternal and will continue ever; And wherein can the wils sinfulness be proclaimed more then in this? Is it not a rule commended by all wise men, Tene certum & de∣mitte incertum, Hold that which is certain, and let go that which is uncertain? All men have such a will in worldly things, they would chuse a certain estate, ra∣ther then what is meer arbitrary, and may be lost the next day; but if we bring these men unto spiritual objects, and temporal objects, lay one in the one side, and the other on the other side, yet they will chuse the temporals, and let go the spirituals; Though the temporals are transitory and fleeing away, whereas spiritual things would be eternal, they would continue thine for ever: Oh foolish and unwise men who make such a choice! And yet this is the state of every unre∣generate man, What doth he say? Give me the good things of this world, though I lose Heaven and eternal Glory; Let me have a day pleasure, a mo∣ments profit, though I have an eternity of loss and torments: Consider then with thy self, what a foolish choise thy will doth make all the day long; Thou chusest that which will leave thee, which is here to day, and like the grass to morrow is thrown into the Oven, and in the mean while there is that good which will abide, though Heaven and Earth should fall, and this thou art willing to pass by: Was not Dives called a fool upon this account? This night thy soul shall be taken away, and then whose shall all these things be? The sinfulnesse of thy will herein, will ne∣ver be enough lamented, till with Dives thy eyes be opened in Hell, and then thou behold what a choice thou hast made. Christ giveth Mary this commenda∣tion, That she had chosen the better part (Luke 10. 42.) and that should never be taken from her. Oh that this also could be said of thee truly, thou hast chosen the good part! Though the wicked and ungodly of the world think it is the worse part, and they would never take it, yet it is the good part, and that because it will never be taken from thee: Thy grace, thy good workes will ne∣ver leave thee, but they will goe to the grave with thee, to Heaven with thee.

Thirdly, This sinfulness of thy Will in chusing, is seen, when thou hadst ra∣ther sinne then become afflicted; and yet this is naturally adhering to every one, he will rather chuse to wound conscience, to goe against light rather than be brought into trouble: Doth not every man naturally judge this the best, and so chuse it? Hence he never mattereth what God requireth, what may damn his soul hereafter, only he is resolved he will not put himself upon any hardship for Christ, but will launch no further in this deep then he can safely retire back again: Every man would naturally get an Ark to save himself in, when any publick wa∣ter do overflow; so they escape danger, they regard not Gods glory, or the

Churches good; Job's friends did fasten this upon him, but falsly, Job 36. 21. Take heed, regard not iniquity, for this hast thou chosen rather then affliction; They thought Job desired to sinne, and would chuse that rather then to be afflicted by God, though Job being sanctified was free from this charge; yet it is too true of every man by nature: Oh what power of grace is necessary to make a man chuse to do his duty, rather then have all the advantages of the world! It was Anselm's expression, That if sinne were on one side, and hell flames on the other, he would chuse rather to go through them rather then sinne: Even Aristotle could say, A virtuous man would die rather then do any dishonest thing: But the Scripture giveth an admirable commendation of Moses, worthy all our imitation, Heb. 11. 25. Chusing rather to suffer for Christ, then the pleasures of Aegypt; Moses that might have had all the pleasure and honours of Aegypt, yet because he could not have them without sinne, he rather chuseth the poor and despised estate that his brethren were in. So that Moses doth in this case something like Hiram, 1 King. 9. 13. to whom Solomon gave many Cities, but Hiram did not like them, and called that place Cabul, that is, displeasing or dirty: Thus Moses called Pharaoh's Court, and all his honours Cabul in respect of Christs favour and his love. Did not all the holy Martyrs likewise do the same things? Were not many of them offered life, liberty, yea great places of honour, if they would re∣nounce Christ, if they would forsake his way? But they did not stand delibera∣ting and doubting, what they should do, they immediately chuse to be imprison∣ed, burnt at the stake, rather then not confess Christ and his way; but the will naturally cannot make such a choice.

¶. 7.

The Wils loss of that Aptitude and readiness it should have to follow the deliberation and advise of the Understanding.

THe sinfulnesse of the Will in its noble and famous operation of Election or chusing hath been in a great measure considered, I shall adde two particu∣lars more, and what is further to be taken notice of in this point, will seaso∣nably come in, when we are to treat of the Will in its freedome, or rather servitude.

The first of these two to be mentioned is, The losse of that aptitude and readinesse it should have to follow the deliberation and prudent advise of the understanding. For this is the privitive Institution and nature of the soul in its operations; The understanding when the end is pitched upon doth consult and deliberate in a pru∣dential way about the means which may conduce to that end, and when prudence doth direct about those things which are to be done, then the will is to imbrace and elect that medium rather then any other, which reason doth thus wisely sug∣gest; Thus it ought to be, now the will being wholly corrupt doth not chuse according to the dictates of prudence, but the suggestions of sense, and the carnal affections within us; So that naturally a man chuseth an object, not because reason or prudence saith, This is good, this is according to Gods will, but because sense or affection saith, this is pleasant and delightfull. This sad perverting of the order of the will in its operations, if rightly considered, would throw us upon the ground, and make us with great amazement and astonishment cry out of our selves; For what can be more absurd and grievous then the will, which is so essentially subordinated in its chusing to the guidance of the understanding, should now be so debased, that like Samson without eyes, it is made to grind in evey mill, that any carnal affection shall command; we may see the good method and rule the will should walk by in

its choice, by that which Moses said, Deut. 30. 15. 19. See, I have set before thee this day life and death, good and evil. I call heaven and earth to record this day against you, that I have set before you life and eath, cursing and blessing; therefore choose life. Observe what should direct us in choosing, viz. That which the servants of God deliver from the Word, and so that which the mind of a man enlightned from thence doth declare to us, and for defect herein it is that we choose evil and death, for how often doth the Minister of the Gos∣pel yea thy own conscience it may be within thee, obtest and adjure thy will, as herein the Text Moses did the people of Israel. I call heaven and earth to witness, saith conscience, that I have shewed thee the good thou wert to do, I have terrified and threatned thee with hell, and that vengeance of God which will follow thee upon the commission of such sinnes: Therefore look to thy election, see again and again what it is that thou choosest. But though all this be done, yet the will will choose what affections say, what sense sug∣gesteth, dealing herein like Rehoboam, who would not hearken to the advice and direction of the ancient grave and wise counsellors, (thou plus valet umbrasenis, quam gladius juvenus, as the expression is in the civil law) but he gave his ear to the yong men that flattered him, and were brought up with him, which proved to his desiruction. Thus the will in its choice it maketh, list∣neth not to what the mind doth with deliberation and prudence direct to, but what the inferior appetite doth move unto, that it followeth: And this is the foun∣dation of all those sad and unsuccesfull choices we make in the world, this layeth work for that bitter repentance and confusion of soul which many fall into afterward; Oh that I had never choosen this way! Oh that I had never used such meanes! Oh me never wise! Oh foolish, and wretched man that I am? Especially this bitter bewailing and howling about what we have chosen, will be discovered in hell, what will those eternal yellings and everlasting roarings of soul be, but to cry out, Oh that I had never chosen to commit such sinnes! Oh that I had never chosen such companions to acquaint with! Thus the foo∣lish and sinnefull choice thou makest in this life, will be the oil as it were poured into those flames of fire in hell, to make them burne seven times hotter.

Secondly, The other particular wherein this corrupt frame of the will in election is seen is, That in the meanes it doth choose, it never considereth how just, and lawfull, and warrantable, the meanes are, but how usefull; and there∣fore, though God be offended, though his Law be broken, yet he will choose to do such things, whereas we must know that God hath not only required the goodness of an end, but also the lawfulness, and goodness of the meanes, and the sanctified will, dareth not use an unlawfull medium to bring about the most desired good that is; but the carnal heart, taketh up that rule of the A∣theistical Politian, Quod utile est, illud justum est, That which is profitable, that is just and righteous: That famous act of the Athenians, being provoked to it by Aristides the Just, may shame many Christians, when Themistocles had a stratagem in his head against their enemies, telling the people, he had a matter of great weight in his mind, but it was not fit to be communicated to the people, The people required him to impart it to Aristides, who being acquainted with it, declareth it to the people, That Themistocle's counsell was utile, but injustum, profitable but unjust; by which meanes the people would not pursue it. Here was some restraint upon men by the very principles of a natural conscience, but if the will be left to it self, and God neither sanctifying or restrayning it; it looketh only to the goodness and profitableness in means never to the lawfulness of them. Some have disputed, Whether it be not law∣full to perswade to use a less evil that a greater may be avoided? They instance in Lot offering his daughters to the Sodomites to be abused by them, rather then

commit a more horrid impiety, by abusing themselves with mankind (as they thought those strangers to be) but the Scripture rule is evident and undeni∣able, We must not do evil that good may come of it, Rom. 3. 8. Neither doth a less evil cease to be an evil, though compared with a greater; and therefore as in a Syllogisme, if one of the premises be false, there cannot be inferred a true conclusion, è falso nil nisi falsum, so also, è malo nil nisi malum, from an evil meanes there can never come, but that which is evil, though indeed God may by his omnipotent Power work good out of evil; know then that it cometh from the pollution of thy will, that thou darest make choice of means, not because just or righteous, but because profitable for that end thou de∣sirest.

¶. 8.

The Pollution of the Will in its Acts of Consent.

VVE proceed to another act of the Will, as it is exercised about the meanes which is called Consent; for though in order of nature, this doth precced election, yet because I intend not to say much about it at this time, because more will be spoken to it, when I shall treat of the immedi∣ate effects of original sinne; I therefore bring it in, in this place. And for to discover the sinfulness hereof, we must know, That the will hath a two-fold operation or motion in this respect, for there are motus primo primi, the im∣mediate and first stirrings of the will antecedently to any deliberation or con∣sent; The natural man being wholly carnal cannot feel these, no more then a blind man can discern the motes in the air, when the Sunne-beames do en∣lighten it; but the godly man, as appeareth Rom. 7. he findeth such motions and insurrections of sinne within him, and that against his will. Now al∣though it be true, when there are such motions of the will, but resisted and gainsayed, they are not such sinnes as shall be imputed unto us; and thus far Bernards, expression is to be received, Non necet sensus rei deest consensus, yet they are in themselves truely and properly sinnes. The Papists and Pro∣testants are at great difference in this point. The Romanists denying all such indeliberate motions antecedent to our consent to be properly sinnes, but the Reformed do positively conclude they are, and that because the Apostle, Rom. 7. calleth them often sinnes, and sinnes that are against the law, and which ought to be mortified. It is true, we further adde, when the sanctified soul doth withstand them, cry out to God for aid against them; as the maid in dan∣ger to be defloured, if she called out for her help, the Law of God did then free her; so God also will through Christ forgive such sinfull motions of thy soul, which appear in thy heart, whether thou wilt, or no; yet for all this, these stirrings of the will being inordinate and against the Law of God, which requireth not only pure streames, but a pure fountain also, therefore they are truly culpable, and so damnable. Let then a man observe, whether Egypt was once fuller of flyes then thy heart is of inordinate motions; for as the pulse in the body is alwayes beating, so the will is alwayes in action, it's alwayes moving to some object or other, and being naturally corrupted, it doth al∣wayes tend, either to an object unlawfull, or if lawfull, in an unlawfull and immoderate way.

But in the second place, Besides these indeliberate motions, there are those which are deliberate, to which the will doth give free and full consent; and these are greater sinnes then the former, because the more voluntary; and certainly

the will of a man is as full of sinfull consents, as the Sea is of water: When∣soever any lust, any sinne cometh to tempt thee, How easily and quickly is thy consent obtained? Indeed outwardly to commit the sinne that is ma∣ny times hardly accomplisht, there may want the opportunity, fear or shame may restrain men, but to consent to sinne, yea that which is most abomina∣ble, may be a thousand times over committed by the will in a little space. Now that the wils consent to a sinne is a sinne, if it be kept within onely, and not expressed in the outward act, is difficulty believed; even as they think their thoughts, so also the desires of their will are free in this parti∣cular; Yea it seemeth to be the constant Doctrine of the Pharisees, That if a man did externally obey the Law of God, though in his heart he did will the contrary, yet the Law did not condemn him: Hence it is that Matth. 5. our Saviour doth expound the Law so exactly and spiritually, and that it seemed a great Paradox to the received Traditions at that time, for our Lord, doth there shew, That if a man doth lust after a woman in his heart it is adultery and so of all other grosse sinnes: If then thou doest will in thy heart, desire and consent in thy heart to any sinne, though thou canst not, or darest not commit it; Here God looketh upon thee, as such a sinner; for as in holy things God accepteth the will for the deed, so in evil things, the will to do it, the consent to do it, is as if thou hadst done it, Tan∣tum fecimus, quantum volumus, even Seneca could say. What thunder and lightning is in this truth, if rightly understood; Goe and search thy will, make strict examination about it, and thou wilt find sparks, doe not flie fa∣ster from the forge then sinfull consentings doe issue from thee all the day long. No sooner doth any voluptuous, ambitious or profitable object ap∣pear in thy soul, but thy will hath secretly consented to it, and imbraced, even before thou canst tell what thou hast done: Now this sinfull temper of the will is the more pernicious and dangerous, because these consentings in∣wardly to sinne, are so sudden and imperceivable, that thousands of them came from the soul almost in a twinkling of an eye, and the heart feel∣eth them not: Doe not then thinke to justifie thy selfe, because thou canst with the Pharisee thank God, that thou art no adulterer, no drunkard, no Publican, for if thou hast at any time a secret consent to these things, if thy heart imbrace them, though thou darest not externally commit them; The holy and spiritual Law of God will find out these sins in thee, and con∣demn thee for them.

In the next place, Consider also that there is a two-fold consent to a sinne, Expresse and Formal, or Interpretative and Virtual; an expresse consent is, when the will doth actually yeeld it self up to any lust that doth tempt it: Thus Cain expresly consented to the murder of Abel; Judas to the betray∣ing of Christ. But a virtual consent is, when we yeeld to that from which such a sinne will either necessarily, or probably follow, although we do not expresly think of the sinne: Thus a man that is voluntarily drunk, if in his drunken fits he kill any, or commit any other grosse impiety, he may be said interpretatively to will all that wickednesse, though for the present he knoweth not what he doth. Thus the best Casuists doe determine, and the reason is, because such a man doth voluntarily expose himself to the cause of all such evils, and he who willeth the cause of a sinne, may be justly said to will the sinne that is the effect; Know then thy consent to sinne may extend further then ever thou thoughtest of; Such sinnes may lie at thy door ready to arraign thee, because though thou didst not expresly will them, yet by consequence thou didst. Therefore Matth. 25. 44. when those workers of iniquity plead, They never saw Christ hungry or in prison, and did not mini∣ster

to him; Our Saviour replieth, That because they did not such things to his Di∣sciples, they did them not to him.

Lastly, This consent of the will is not onely to the evil that we doe in our own persons commit, but also to that which others are guilty of. And here now might be a large field, wherein the sinfulnesse of our corrupt will may be discovered; and this consent of the will to other mens sinnes, may be (as Divines shew) many wayes, but I must not enlarge therein: It is enough for the present, to know the will is so corrupt, that as if it were too little to consent to its own sinne, it's frequently yeelding to the sinnes of others, whereby the sinnes of other men are made ours, and so at the day of Judgement shall stand arraigned, both for our own and other mens sinnes also.

The last act of the will is, That which they call usus, the application of the other parts of the soul and body to bring about the evil desired. In this al∣so the will, because of the universal dominion it hath, doth demonstrate the vast extent of its sinfull kingdome. This sinfull will commands the body in a despicable manner to be instrumental to sinne; It bids the eye look upon wanton objects, and it doth it; it commands the tongue to speak obscene∣ly, wantonly, to lie, or curse, or swear, and it doth it; all thy bodily sin∣fulnesse is committed, because the will commandeth it to be done: And al∣though the affections are not under such an absolute command by the will, but rather they sometimes subjugate and keep that under them, yet at other times, the will causeth them to arise, men love and hate, because they will. Mel••cthon is said to write thus to Calvin, Judicas prout amas, aut odio habes, amas vero aut odio habes, prout vis; The will of a man is that which sometimes stirreth up all the passions of the soul; Hence is that usual ex∣pression, I will have my will whatsoever it cost me. Yea the understanding, though it be a light, yet the will many times putteth it under a bushel; yea it will command the minde to divert its thoughts; Hence men will not un∣derstand, will not be convinced, because the will applieth to other objects. But of this more in its time.