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Title page of The unbelievers preparing for Christ. By T.H, London, 1638

A03617:94

The unbelievers preparing for Christ. By T.HThe vnbeleevers preparing for Christ. By T.H

Name: The unbelievers preparing for Christ. By T.H
Author: Thomas Hooker

The unbelievers preparing for Christ. By T.H.The vnbeleevers preparing for Christ. By T.H.

Thomas Hooker 1586–1647London: printed by Tho Cotes for Andrew Crooke, 1638

[4], 204, [4], 119, [5] p. · 95k words · STC 13740 · ESTC S104192

Title page typeset from the transcription.

Treatise › Sermon

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:91–106 of 286

:91p. 96–97

Fourthly, the fourth passage is this, as the soul of a natural man declines from grace offered and revealed, as it opposeth grace, pressed so in the ⟨p. 97⟩fourth place it is not willing to be wrought upon, that it may be fit to receive grace, and be made capable of it; there is no natural man under heaven that is willing to be wrought upon, that he may be capable to receive grace,¹ he would not have grace and Christ, and though he might in the 19. of Luke the 14. and 27. verses, our Saviour Compares himself to a master that was to go into a far Country to receive a kingdom, and therefore gives over his estate into the hands of his servants, he called his ten servants and gave them ten pounds, saying, Occupy till I come.

Fourthly, the fourth passage is this, as the soule of a naturall man declines from grace offered and revealed, as it opposeth grace, pressed so in the ⟨p. 97⟩fourth place it is not willing to be wrought upon, that it may be fit to receive grace, and be made capable of it; there is no naturall man under heaven that is willing to be wrought upon, that hee may be capable to receive grace,¹ hee would not have grace and Christ, and though he might in the 19. of Luke the 14. and 27. verses, our Saviour Compares himselfe to a master that was to goe into a farre Country to receive a kingdome, and therefore gives over his estate into the hands of his servants, hee called his ten servants and gave them ten pounds, saying, Occupie till I come.

1Luke 19▪14.

:92p. 97–98

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:93p. 98–100

but when the word discovereth our sins unto us, and our misery in regard of the same, the soul begins to swell and take up an indignation against the truth revealed, it endeavours what it may, and labours what it can to acquit it self of the word and to cast out the same, we profess that we will not have our hearts informed and our minds enlightened, we will not be humbled and prepared to receive grace and salvation offered by the Lord Jesus. If it be not thus, what mean those swellings and bubblings ⟨p. 99⟩of heart against the word when it is preached, sometimes a mans conscience is opened and touched by the Word of God, and what follows? why presently he professeth he will never hear that Minister more, he saith tis pity he should ever preach more, and 'twere good he were out of the Country, and that the kingdom were rid of him; alas, what doth the Minister this while, what doth he intend all this while that you take such distaste at him, why, you have a proud heart, he would humble it, he would pluck you out of your corruptions that you may be prepared for grace, but your souls say, you will not be wrought upon and framed, that you may receive grace and salvation; however you do not profess so much with your mouths, yet your actions testify as much, there is never a faithful Minister of God but speaks home to the consciences of men, and tells them of their beloved sins and bosom corruptions, and he doth this to prepare way for the Lord Jesus. He knows you must be fitted to receive grace and salvation, before you shall be made partakers of grace and salvation; he knows that there are many mountains to be levelled, and crooked things to be made straight, and many rough things to be made smooth and plain, and therefore he intends nothing but to have your souls broken and prepared for Christ, but you say you will not be humbled and framed, and made fit to see the things that belong to your peace here, and your salvation hereafter, and therefore ⟨p. 100⟩you cannot receive the things of God:

but when the word discovereth our sinnes unto us, and our misery in regard of the same, the soule beginns to swell and take up an indignation against the truth revealed, it endeavours what it may, and labours what it can to acquit it selfe of the word and to cast out the same, wee professe that wee will not have our hearts informed and our mindes enlightned, wee will not be humbled and prepared to receive grace and salvation offered by the Lord Iesus. If it bee not thus, what meane those swellings and bublings ⟨p. 99⟩of heart against the word when it is preached, sometimes a mans conscience is opened and touched by the Word of God, and what followes? why presently hee professeth hee will never heare that Minister more, hee saith tis pittie hee should ever preach more, and tw'ere good hee were out of the Country, and that the kingdome were rid of him; alas, what doth the Minister this while, what doth he intend all this while that you take such distaste at him, why, you have a proud heart, hee would humble it, he would plucke you out of your corruptions that you may be prepared for grace, but your soules say, you will not be wrought upon and framed, that you may receive grace and salvation; however you doe not professe so much with your mouthes, yet your actions testifie as much, there is never a faithfull Minister of God but speakes home to the consciences of men, and tells them of their beloved sinnes and bosome corruptions, and hee doth this to prepare way for the Lord Iesus. He knowes you must be fitted to receive grace and salvation, before you shall be made partakers of grace and salvation; he knowes that there are many mountaines to bee levelled, and crooked things to bee made straight, and many rough things to bee made smooth and plaine, and therefore hee intends nothing but to have your soules broken and prepared for Christ, but you say you will not bee humbled and framed, and made fit to see the things that belong to your peace here, and your salvation hereafter, and therefore ⟨p. 100⟩you cannot receive the things of God:

:94p. 100–101

so then to gather up all together, if it be so, that when the things of grace and salvation are revealed and offered, a natural man doth turn away from them, if it be so that though the Lord striveth with a natural man, and labours by his Spirit to win him and woo him to receive grace, yet he resists the Spirit, and takes up arms against the offer of grace; if it be so that when the Lord follows him with grace, yet a natural man is not capable of grace, if it be so that the heart of a natural man is not subject to the Word of God, and would not be wrought upon that he may be made fit to receive grace, then it is clear, that a natural man cannot receive the things of God if he goes away from grace offered and resists grace pressed; if he be not capable of grace, and is unwilling to be made capable, then the point is evident, and the doctrine undeniable, namely that a man in his natural estate cannot receive the things of grace and salvation; and this is a thing so clear to a gracious heart, as nothing more; we see then the proof of the point, a natural man cannot receive the things of God, the reasons of the point why a natural man cannot but do thus, as he doth withdraw himself from grace offered, and resist and oppose the Word of God. The grounds of it are three, the first argument alleged is taken out of the words of the Text, and it stands thus, a natural man cannot receive the things of God, why? because they are spiritually discerned, what is that? the meaning ⟨p. 101⟩is this, he that will receive spiritual things, must have some spiritual ability and power about him, some spiritual help vouchsafed unto him for the performance of this work; a man that will discern spiritual things must have a power answerable to that he would discern, a man must have spiritual help from heaven before he can entertain spiritual graces; for spiritual graces and the spiritual work of the Lord are only agreeable and fitting one for another, but now no natural man hath any spiritual power, these two things are different in their kinds, namely nature and the Spirit, a natural man hath nothing of the Spirit, no spiritual ability in him, but he must have a spiritual ability that can discern the things of the Spirit, and therefore a natural man cannot discern spiritual things;

so then to gather up all together, if it be so, that when the things of grace and salvation are revealed and offered, a naturall man doth turne away from them, if it bee so that though the Lord striveth with a naturall man, and labours by his Spirit to winne him and wooe him to receive grace, yet he resists the Spirit, and takes up armes against the offer of grace; if it bee so that when the Lord followes him with grace, yet a naturall man is not capable of grace, if it bee so that the heart of a naturall man is not subject to the Word of God, and would not bee wrought upon that he may be made fit to receive grace, then it is cleare, that a naturall man cannot receive the things of God if hee goes away from grace offered and resists grace pressed; if hee be not capable of grace, and is unwilling to be made capable, then the point is evident, and the doctrine undeniable, namely that a man in his naturall estate cannot receive the things of grace and salvation; and this is a thing so cleare to a gracious heart, as nothing more; wee see then the proofe of the point, a naturall man cannot receive the things of God, the reasons of the point why a naturall man cannot but doe thus, as he doth withdraw himselfe from grace offered, and resist and oppose the Word of God. The grounds of it are three, the first argument alledged is taken out of the words of the Text, and it stands thus, a naturall man cannot receive the things of God, why? because they are spiritully discerned, what is that? the meaning ⟨p. 101⟩is this, hee that will receive spirituall things, must have some spirituall ability and power about him, some spirituall helpe vouchsafed unto him for the performance of this work; a man that will discern spirituall things must have a power answerable to that hee would discerne, a man must have spirituall helpe from heaven before hee can entertaine spirituall graces; for spirituall graces and the spirituall worke of the Lord are onely agreeable and fitting one for another, but now no naturall man hath any spirituall power, these two things are differ•nt in their kindes, namely nature and the Spirit, a naturall man hath nothing of the Spirit, no spirituall ability in him, but hee must have a spirituall ability that can discerne the things of the Spirit, and therefore a naturall man cannot discerne spirituall things;

:95p. 101–102

thus I reason, no natural faculty can put forth a supernatural work, a thing that is barely within the compass of nature cannot put forth an action above the nature of it, because every thing works within its compass; as the tree that grows, it cannot go and walk as the beast doth; the beast that hath the sensual faculty, that walks, and sees, and hears and feels, but it cannot reason; man he hath the reasonable faculty, and he reasons and performs such actions as belong to him; now every one of these work within their own compass, they have their several kinds of operations; the tree grows, the beast feels, and man reasons, and none of these can exceed their own nature, or put forth a ⟨p. 102⟩work above their nature, so that then we see no natural power can perform a supernatural work, but a natural man as he came into the world hath nothing but nature in him, and therefore he cannot discern the things of God, which is a supernatural work wrought by the Spirit of God, for so saith the Text, they are spiritually discerned.

thus I reason, no naturall faculty can put forth a supernaturall worke, a thing that is barely within the compasse of nature cannot put forth an action above the nature of it, because every thing workes within its compasse; as the tree that growes, it cannot goe and walke as the beast doth; the beast that hath the sensuall facultie, that walkes, and sees, and heares and feeles, but it cannot reason; man hee hath the reasonable facultie, and he reasons and performes such actions as belong to him; now every one of these worke within their owne compasse, they have their severall kinds of operations; the tree growes, the beast feeles, and man reasons, and none of these can exceede their owne nature, or put forth a ⟨p. 102⟩worke above their nature, so that then wee see no naturall power can performe a supernaturall worke, but a naturall man as hee came into the world hath nothing but nature in him, and therefore he cannot discerne the things of God, which is a supernaturall worke wrought by the Spirit of God, for so saith the Text, they are spiritually discerned.

:96p. 102–103

The second argument is this, all natural men are altogether fleshly, that is, wholly overpowered with sin; mark that place in the third of John and sixth, there saith the Text, whatsoever is borne of the flesh is flesh,¹ and that which is borne of the Spirit is spirit, but now mark all the things of God, as first election, secondly conversion, thirdly sanctification, fourthly justification, fifthly glorification and the like, they are nothing else but spiritual, they are spiritual things, the grace of God is spiritual, and the Word of God is spiritual; now mark what followeth in the fifth of Galatians the 17.² there saith the Text, The flesh lusteth against the Spirit, and the Spirit against the flesh, & these now are contrary the one to the other, that is, a natural corrupt heart resists and is contrary to the work of Gods Spirit, they lust one against another, and are contrary one to another; then mark how I reason from the former ground, if the soul of a natural man be professedly opposite and contrary to the Spirit of grace, then the soul of a natural man will not of it self, nay it cannot receive and entertain Christ and grace, they that oppose and ⟨p. 103⟩would destroy one another, they will not entertain one another; as for example, fire and water are contrary one to another, and therefore they will not meet together and entertain one another, but continually seek to destroy one another, so light and darkness they are contrary, and therefore will not receive one another but seek the destruction one of another, as when light comes darkness is gone, and when darkness comes light that must be gone; but now mark, the heart of a natural man is all flesh, and the things of God are all Spirit, and therefore these two are contrary, and therefore oppose and would destroy one another; the heart of a natural man is contrary to God and grace, and therefore cannot receive and entertain God and grace, but seek to destroy them, and therefore it is observable in the 8. of Rom. 7.³ the wisdom of the flesh is enmity to the Spirit of God, it is not subject to the Law of God, neither indeed can be;

The second argument is this, all naturall men are altogether fleshly, that is, wholly overpowred with sinne; marke that place in the third of Iohn and sixt, there saith the Text, whatsoever is borne of the flesh is flesh,¹ and that which is borne of the Spirit is spirit, but now marke all the things of God, as first election, secondly conversion, thirdly sanctification, fourthly justification, fiftly glorification and the like, they are nothing else but spirituall, they are spirituall things, the grace of God is spirituall, and the Word of God is spirituall; now marke what followeth in the fift of Galathians the 17.² there saith the Text, The flesh lusteth against the Spirit, and the Spirit against the flesh, & these now are contrary the one to the other, that is, a naturall corrupt heart resists and is contrary to the worke of Gods Spirit, they lust one against another, and are contrary one to another; then marke how I reason from the former ground, if the soule of a naturall man be professely opposite and contrary to the Spirit of grace, then the soule of a naturall man will not of it selfe, nay it cannot receive and entertaine Christ and grace, they that oppose and ⟨p. 103⟩would destroy one another, they will not entertaine one another; as for example, fire and water are contrary one to another, and therefore they will not meete together and entertaine one another, but continually seeke to destroy one another, so light and darkenesse they are contrary, and therefore will not receive one another but seeke the destruction one of another, as when light comes darkenesse is gone, and when darkenesse comes light that must be gone; but now marke, the heart of a naturall man is all flesh, and the things of God are all Spirit, and therefore these two are contrary, and therefore oppose and would destroy one another; the heart of a naturall man is contrary to God and grace, and therefore cannot receive and entertaine God and grace, but seeke to destroy them, and therefore it is observeable in the 8. of Rom. 7.³ the wisedome of the flesh is enmitie to the Spirit of God, it is not subject to the Law of God, neither indeede can be;

1Jostn 3.6.Iostn 3.6.
2Gal. 5.17.
3Rom. 8▪ 7.

:98p. 104–105

The third Argument is this, a dead man hath no power to procure life unto himself, but all men by nature are dead in trespasses and sins, and therefore no natural man is able to procure spiritual life unto himself; for the understanding of this argument, know thus much, that the nature of man since his fall is stripped of all that holiness and righteousness whereby he might be enabled to the performance of any spiritual work, and not only so, he is not only deprived of the image of God, but is altogether overspread with wickedness and unrighteousness, which take the possession of every poor soul under heaven, Jo•. 3.6. Whatsoever is borne of the flesh is flesh, ¹now every man naturally is altogether flesh, the will of man and the heart of man is altogether fleshy; and therefore in the heart of man there is no good […] all. And consider the reason of this, why the whole soul is thus defiled with sin, we must conceive that Adam was not only a particular person, but he took the whole nature of mankind upon him; so that the nature of man in Adam while he• was in his innocency might either be carried to ⟨p. 105⟩the obedience of the will of God, or else wholly against the will of God, and therefore by Adams fall man was altogether deprived of his righteousness, and carried against the will of God. Now to press the Argument if it be so that all mens hearts are possessed with rebellions by nature, and turned away from God; then men naturally cannot turn unto God, but all men naturally are wholly possessed with sin, and by rebellion, are turned from God, and therefore they cannot naturally turn unto God. Again consider there must be some spiritual power, some spiritual life put into a man before he can perform any good, therefore a natural man cannot do any good, but is a dead man in respect of grace, because be hath lost that same soul of righteousness whereby he should perform that good which God requireth, and so that holiness being gone, the soul of the will is gone, and the power to do any good or receive any good is gone. So then the case is clear and the point evident by force of argument and Scripture; that a natural man hath no power to receive the Lord Jesus, and grace, and salvation from him.

The third Argument is this, a dead man hath no power to procure life unto himselfe, but all men by nature are dead in trespasses and sinnes, and therefore no naturall man is able to procure spirituall life unto himselfe; for the understanding of this argument, know thus much, that the nature of man since his fall is stripped of all that holinesse and righteousnesse whereby he might bee enabled to the performance of any spirituall worke, and not onely so, hee is not onely deprived of the image of God, but is altogether overspread with wickednesse and unrighteousnesse, which take the possession of every poore soule under heaven, Io•. 3.6. Whatsoever is borne of the flesh is flesh, ¹now every man naturally is altogether flesh, the will of man and the heart of man is altogether fleshy; and therefore in the heart of man there is no good 〈…〉 all. And consider the reason of this, why the whole soule is thus defiled with sinne, wee must conceive that Adam was not onely a particular person, but he took the whole nature of mankind upon him; so that the nature of man in Adam while he• was in his innocencie might either bee carried to ⟨p. 105⟩the obedience of the will of God, or else wholly against the will of God, and therefore by Adams fall man was altogether deprived of his righteousnesse, and caried against the will of God. Now to presse the Argument if it be so that all mens hearts are possessed with rebellions by nature, and turned away from God; then men naturally cannot turne unto God, but all men naturally are wholly possessed with sinne, and by rebellion, are turned from God, and therefore they cannot naturally turne unto God. Againe consider there must bee some spirituall power, some spirituall life put into a man before hee can performe any good, therefore a naturall man cannot doe any good, but is a dead man in respect of grace, because be hath lost that same soule of righteousnes whereby he should performe that good which God requireth, and so that holinesse being gone, the soule of the will is gone, and the power to doe any good or receive any good is gone. So then the case is cleare and the point evident by force of argument and Scripture; that a naturall man hath no power to receive the Lord Iesus, and grace, and salvation from him.

1John 3.6.Iohn 3.6.

:99p. 105–107

If this be true as hath been proved by reason plain and undeniable arguments, that a natural man cannot receive the things of God, then every soul may take notice of and condemn that sottish and foolish conceit that harbours in the mind of many silly poor ignorant souls; if any of you know such, take notice of them; there are ⟨p. 106⟩many think that they brought grace into the world with them, and that they had grace […] their mothers belly; ask them when did you receive grace, when did you receive faith, they will answer, they believed ever since they were borne, they had faith ever since they can remember; a great many poor ignorant souls th• that grace came into the world with them; No, no, be not deceived, faith cometh by hearing, faith is the gift of God, and repentance is the […] of God, narrow is the way, and straight is the […] that leadeth unto life, and few there be that find […] therefore alas, if thou thinkest thou broughtest […] with thee into the world, it is an argument that thou never hadst •aith, it is an evidence that th•• never hadst grace; for if every man should bring faith and grace into the world, then all should got to heaven, and what is hell made for then? No, no, narrow is the way and exceeding straight is the gate; we must not think to go to heaven […] our hands by our sides. No, no, it is a very narrow way, and few there be that find it. But then they will plead, though they had not grace by nature, yet grace is within a hairs breadth of them, they have grace at command; and as it is with a man that leaves a commodity at a mans house upon •• king, if he like it, if it be for his turn he may buy it, if he like it not he may refuse it; now after […] hath lien by him a while, if it doth not please him; he may return it into the owners hand again, […] many say, I took your commodity upon liking, and ⟨p. 107⟩if it would have been for my turn I would have bought it, but it will not serve for the use I thought to put it to, and therefore I return it to you again;

If this be true as hath beene prooved by reason plaine and undeniable arguments, that a naturall man cannot receive the things of God, then every soule may take notice of and condemne that sottish and foolish conceit that harbours in the minde of many silly poore ignorant soules; if any of you know such, take notice of them; there are ⟨p. 106⟩many thinke that they brought grace into the world with them, and that they had grace 〈…〉 their mothers belly; aske them when did you receive grace, when did you receive faith, they will answer, they beleeved ever since they were borne, they had faith ever since they can remember; a great many poore ignorant soules th• that grace came into the world with them; No, no, be not deceived, faith commeth by hearing, faith is the gift of God, and repentance is the 〈…〉 of God, narrow is the way, and straight is the 〈…〉 that leadeth unto life, and few there be that finde 〈…〉 therefore alas, if thou think'st thou broughtest 〈…〉 with thee into the world, it is an argument that thou never hadst •aith, it is an evidence that th•• never hadst grace; for if every man should bring faith and grace into the world, then all should got to heaven, and what is hell made for then? No, no, narrow is the way and exceeding straight is the gate; wee must not thinke to goe to heaven 〈…〉 our hands by our sides. No, no, it is a very narrow way, and few there be that finde it. But then they will pleade, though they had not grace by nature, yet grace is within a haires breadth of them, they have grace at command; and as it is with a man that leaves a commoditie at a mans house upon •• king, if he like it, if it be for his turne he may buy it, if hee like it not hee may refuse it; now after 〈…〉 hath lien by him a while, if it doth not please him; he may returne it into the owners hand againe, 〈…〉 many say, I tooke your commoditie upon liking, and ⟨p. 107⟩if it would have beene for my turne I would have bought it, but it will not serve for the use I thought to put it to, and therefore I returne it to you againe;

:100p. 107–108

So it is here, most men think that grace is left with them upon liking, and they may let it lie by them, and after they have lived in sin, and tired themselves in their own imaginations, and in following the sinful desires of their own wretched hearts, if after this when they become old, or lie upon their death beds, if then they like grace, they may take it, if not they may let it alone and refuse it: O poor creatures, you will perish and go to hell hoodwinked in this kind, you think you may have grace for calling for; hereafter when I am old then I will repent, and when I lie upon my death bed, then I will begin to pray and humble my self before God, then you think to have grace at your own liking; if you like the course of grace then you will take it, if you like it not, you will refuse it; must I pray with my family you will say? Well if I like the course happily I will do it, if not I will neglect it; Alas, alas, I tell thee thou canst as well make a soul as convert a soul, thou canst as well create thy self as repent; is it in thy power to say, now I will have grace, now I will not? now I will repent, and now I will not? Oh think of it, you shall find it a harder task then you are aware of, and if God be pleased to open your eyes, you will then say, Oh what shall I do to be saved, then you will see that something must be done before you can be saved, then you ⟨p. 108⟩will find it to be a hard matter to repent. Do not think when you lie upon your death beds then you may repent if you will; is it in your power to repent and go to heaven? no, no, all natural men are under the power of Satan, he ruleth them, he commandeth the hearts of the children of disobedience according to his will, and then for sin and the power thereof look,¹ Rom. 6.16. know ye not saith the Apostle that to whom ye yield your selves servants to obey, his servants ye are whether of sin unto death, or of obedience unto righteousness? every natural man is a servant to sin and a slave to his lusts, he can do nothing but that sin will have him to do. Take a proud man, whether art thou able to confess thy pride, to see thy sin, and humble thy self, and renounce thy folly, art thou able to do this? No, thou must ask thy sin leave first:

So it is here, most men thinke that grace is left with them upon liking, and they may let it lie by them, and after they have lived in sinne, and tired themselves in their owne imaginations, and in following the sinfull desires of their owne wretched hearts, if after this when they become old, or lie upon their death beds, if then they like grace, they may take it, if not they may let it alone and refuse it: O poore creatures, you will perish and goe to hell hoodwinkt in this kind, you thinke you may have grace for calling for; hereafter when I am old then I will repent, and when I lie upon my death bed, then I will beginne to pray and humble my selfe before God, then you thinke to have grace at your owne liking; if you like the course of grace then you will take it, if you like it not, you will refuse it; must I pray with my family you will say? Well if I like the course happily I will doe it, if not I will neglect it; Alas, alas, I tell thee thou canst as well make a soule as convert a soule, thou canst as well create thy selfe as repent; is it in thy power to say, now I will have grace, now I will not? now I will repent, and now I will not? Oh thinke of it, you shall finde it a harder taske then you are aware of, and if God bee pleased to open your eyes, you will then say, Oh what shall I doe to be saved, then you will see that something must bee done before you can bee saved, then you ⟨p. 108⟩will finde it to be a hard matter to repent. Doe not think when you lie upon your death beds then you may repent if you will; is it in your power to repent and goe to heaven? no, no, all naturall men are under the power of Sathan, he ruleth them, he commandeth the hearts of the children of disobedience according to his will, and then for sinne and the power thereof looke,¹ Rom. 6.16. know yee not saith the Apostle that to whom yee yeeld your selves servants to obey, his servants yee are whether of sinne unto death, or of obedience unto righteousnesse? every naturall man is a servant to sinne and a slave to his lusts, hee can doe nothing but that sinne will have him to doe. Take a proud man, whether art thou able to confesse thy pride, to see thy sinne, and humble thy selfe, and renounce thy folly, art thou able to doe this? No, thou must aske thy sin leave first:

1Rom. 6.16.

:101p. 108–109

So take a covetous man, art thou able to set open thy house, if thou hast wronged any man, or griped or co•ened any man? art thou able to say, I will restore him fourfold? art thou able to do this? No no, thou must ask thy covetousness leave first; now whether you think that the devil will suffer you to go out of his clutches when he hath power over you, if you think sin will give you leave to forsake your lusts when you are servants to it; I appea•e to your own consciences, and therefore whosoever he be that is a natural man, let him not co••n himself, he hath no power in himself to forsake sin; if heaven were laid down before him and ⟨p. 109⟩offered him for the leaving of one lust, he could as well make a world, as part with one lust for heaven, and therefore every man should labour to see this and say, Lord heretofore I have been deluded, I thought if I would have grace at any time, I might have grace when I would, if I would not have grace I might choose, and therefore I thought I would have profit now, and pleasures now, and corruptions, and hereafter I will repent, hereafter I will have Christ, but Lord I was deluded, what was it in my power then to entertain the Lord Jesus? then it was in my power to go to heaven, to make a world, and to create a soul also? I will assure you it is the almighty power of God that must do this, in the first of Ephesians 19.¹ there the Apostle giveth us to understand how God worketh in our conversion; What is the exceeding greatness of his power, saith he, to us ward that believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. When the Lords body had lien in the grave three days, the self same power that raised Christ from the dead; this is the very same almighty power that works in the heart of a man that is converted in this case; canst thou raise Christ from the dead? if thou canst do this, then thou mayst repent, if not, then of thy self thou canst not repent; for the very same power that raised Christ from the dead, the same power must work repentance in the heart of a man;

So take a covetous man, art thou able to set open thy house, if thou hast wronged any man, or griped or co•ened any man? art thou able to say, I will restore him fourefold? art thou able to doe this? No no, thou must aske thy covetousnesse leave first; now whether you thinke that the divell will suffer you to goe out of his clutches when hee hath power over you, if you thinke sinne will give you leave to forsake your lusts when you are servants to it; I appea•e to your owne consciences, and therefore whosoever he be that is a naturall man, let him not co••n himselfe, he hath no power in himselfe to forsake finne; if heaven were layd downe before him and ⟨p. 109⟩offered him for the leaving of one lust, hee could as well make a world, as part with one lust for heaven, and therefore every man should labour to see this and say, Lord heretofore I have beene deluded, I thought if I would have grace at any time, I might have grace when I would, if I would not have grace I might choose, and therefore I thought I would have profit now, and pleasures now, and corruptions, and hereafter I will repent, hereafter I will have Christ, but Lord I was deluded, what was it in my power then to entertaine the Lord Iesus? then it was in my power to goe to heaven, to make a world, and to create a soule also? I will assure you it is the almighty power of God that must doe this, in the first of Ephesians 19.¹ there the Apostle giveth us to understand how God worketh in our conversion; What is the exceeding greatnesse of his power, saith hee, to us ward that beleeve, according to the working of his mighty power, which he wrought in Christ, when hee raised him from the dead, and set him at his owne right hand in the heavenly places. When the Lords body had lien in the grave three dayes, the selfe same power that raised Christ from the dead; this is the very same almighty power that workes in the heart of a man that is converted in this case; canst thou raise Christ from the dead? if thou canst doe this, then thou mayst repent, if not, then of thy selfe thou canst not repent; for the very same power that raised Christ from the dead, the same power must worke repentance in the heart of a man;

1Ephes. 1.19.

:103p. 110–112

The second use is an use of examination, namely from the former doctrine delivered, every soul that heareth the word this day, if they will de•• plainly with their souls may understand what their condition is; you may read your own estates, whether you be natural men or spiritual, whether gracious or graceless men; what wouldst thou know then, whether thou art a natural man […] no? and if thou beest so, woe be unto thee. The trial is easy in this kind, observe what disposition thou hast to the things of God, observe whether thy soul be affected with them, whether thy soul can give entertainment to them? the […] ⟨p. 111⟩man cannot receive the things of God, if thou beest a natural man, thou then canst not receive grace nor entertain Christ and salvation, so then canst thou find that if pleasures come, then thy heart giveth way to them? if profits come, then thy heart is transported with the love thereof? Is thy soul enlarged to these things? dost thou love and desire them? canst thou swallow down all, entertain all, digest all very willingly in this kind? never too much riches, never too much honour, never too much profit, never too much pleasure, is thy soul thus disposed? But when the word calleth for repentance, when the Gospel calleth for self denial at thy hand, & the Lord Jesus would rule in thy heart, when the Lord would take away all thy sins, and all thy corruptions, is it so now that thy heart is weary to hear the se• is it so that thou canst not give way to these? then the case is clear, thou art in a natural estate, for the Lords sake take notice of it; natural things please thee, profits and pleasures, sins and corruptions please thee, but thou canst not away with the things of the Spirit; thou art therefore a natural man, there is therefore no room for Christ in thy soul, therefore there is no true grace yet wrought in thy soul. In the 8. of the Rom. 5. […] saith the Text, They that are after the flesh do mind the things of the flesh, but they that are after the spirit, the things of the Spirit. Now observe therefore what relish thou findest in the things […] •••• low; canst thou relish base courses and ill •••• pany? ⟨p. 112⟩is any course or advice taken that may adduce thee unto wickedness? canst thou swear with the blasphemer, and swagger with the drunkard? canst thou relish and approve of these courses?

The second use is an use of examination, namely from the former doctrine delivered, every soule that heareth the word this day, if they will de•• plainely with their soules may understand what their condition is; you may reade your owne estates, whether you bee naturall men or spirituall, whether gracious or gracelesse men; what wouldst thou know then, whether thou art a naturall man 〈…〉 no? and if thou beest so, woe be unto thee. The triall is easie in this kind, observe what disposition thou hast to the things of God, observe whether thy soule be affected with them, whether thy soule can give entertainement to them? the 〈…〉 ⟨p. 111⟩man cannot receive the things of God, if thou beest a naturall man, thou then canst not receive grace nor entertaine Christ and salvation, so then canst thou finde that if pleasures come, then thy heart giveth way to them? if profits come, then thy heart is transported with the love thereof? Is thy soule inlarged to these things? dost thou love and desire them? canst thou swallow downe all, entertaine all, digest all very willingly in this kind? never too much riches, never too much honour, never too much profit, never too much pleasure, is thy soule thus disposed? But when the word calleth for repentance, when the Gospell calleth for selfe deniall at thy hand, & the Lord Iesus would rule in thy heart, when the Lord would take away all thy sinnes, and all thy corruptions, is it so now that thy heart is weary to heare the se• is it so that thou canst not give way to these? then the case is cleare, thou art in a naturall estate, for the Lords sake take notice of it; naturall things please thee, profits and pleasures, sinnes and corruptions please thee, but thou canst not away with the things of the Spirit; thou art therefore a naturall man, there is therefore no roome for Christ in thy soule, therefore there is no true grace yet wrought in thy soule. In the 8. of the Rom. 5. 〈…〉 saith the Text, They that are after the flesh doe mind the things of the flesh, but they that are after the spirit, the things of the Spirit. Now observe therefore what rellish thou findest in the things 〈…〉 •••• low; canst thou rellish base courses and ill •••• pany? ⟨p. 112⟩is any course or advice taken that may adduce thee unto wickednesse? canst thou sweare with the blasphemer, and swagger with the drunkard? canst thou rellish and appove of these courses?

:104p. 112–213

but when the Gospel comes and when a man checks thee for drinking and swearing, and tells thee that these things stand not with the kingdom of God, the kingdom of Christ consists in righteousness and joy, and peace in the holy Ghost, and thou must deny thy self before thou canst receive the Lord Jesus; if a man shall tell thee that thou must be pure as Christ himself is pure, & that the Lord Christ Jesus did not come into the world to make men loose and careless, but holy and righteous, to live soberly in this present world, and deny all ungodly and worldly lusts, to renounce and abhor these, when thou hearest that thou must become a fool that thou mayst […] made wise, and that the Lord came to refresh those only that where laden with the burden of […] firms, when thou hearest these things, how […] thou take them, most men may give this answer we think not so, we believe it not, nay we cannot be persuaded of it; is it thus with thee why then the case is ended, the trial is do•• whoever doth not nay cannot receive the thing• of God; the Gospel of God, and the things revealed therein; why the Text saith, and the Lord saith, that man is a natural man. Now many soul can say, I am not persuaded of these things which the Gospel reveals; why then the cases ⟨p. 213⟩clear, thou sayest plainly thou canst not receive the things of God, why then the Lord saith, the Text saith, and God of heaven saith, that thou art a natural man as thou camest into the world, and that thou hast not the grace and spirit of Christ. But then some may say if I be a natural man what then, what hurt is it? And therefore in the fourth place it is an use of terror; I presume many that have heard this will say we are so, and shall a man be ashamed because he is a natural man? Therefore observe from the former doctrine a word of terror to all natural creatures under heaven, I am almost afraid to speak of the misery of a natural man, my tongue trembles to discover the wretched, fearful, damned, miserable estate that every natural man is in, you think it is nothing to be in a natural estate; but I tell you, did you but know what the Lord hath revealed concerning a natural man, it were enough to break the back of a man; a natural man, why it is enough to make thee go sighing to thy grave, though thou livest a thousand years;

but when the Gospell comes and when a man checkes thee for drinking and swearing, and tells thee that these things stand not with the kingdome of God, the kingdome of Christ consists in righteousnesse and joy, and peace in the holy Ghost, and thou must deny thy selfe before thou canst receive the Lord Iesus; if a man shall tell thee that thou must be pure as Christ himselfe is pure, & that the Lord Christ Iesus did not come into the world to make men loose and carelesse, but holy and righteous, to live soberly in this present world, and deny all ungodly and worldly lusts, to renounce and abhorre these, when thou hearest that thou must become a foole that thou mayst 〈…〉 made wise, and that the Lord came to refesh those onely that where laden with the burthen of 〈…〉 firmes, when thou hearest these things, how 〈…〉 thou take them, most men may give this answer wee thinke not so, wee beleeve it not, nay we cannot be perswaded of it; is it thus with thee why then the case is ended, the tryall is do•• whoever doth not nay cannot receive the thing• of God; the Gospell of God, and the things revealed therein; why the Text saith, and the Lord saith, that man is a naturall man. Now many soule can say, I am not perswaded of these things which the Gospell reveales; why then the cases ⟨p. 213⟩cleare, thou sayst plainely thou canst not receive the things of God, why then the Lord saith, the Text saith, and God of heaven saith, that thou art a naturall man as thou camest into the world, and that thou hast not the grace and spirit of Christ. But then some may say if I be a natural man what then, what hurt is it? And therefore in the fourth place it is an use of terrour; I presume many that have heard this will say wee are so, and shall a man bee ashamed because he is a naturall man? Therefore observe from the former doctrine a word of terrour to all naturall creatures under heaven, I am almost afraid to speake of the misery of a naturall man, my tongue trembles to discover the wretched, fearefull, damned, miserable estate that every naturall man is in, you thinke it is nothing to be in a natuturall estate; but I tell you, did you but know what the Lord hath revealed concerning a naturall man, it were enough to breake the backe of a man; a naturall man, why it is enough to make thee goe sighing to thy grave, though thou livest a thousand yeares;

:105p. 213–115

if thou beest a natural man thou hast not received Christ, nay thou art not near the things of a better life, nay you are not only still to attain those things, but you are not able to receive the things of the Lord Jesus, whereby you may be quickened to entertain those things, and this is that which maketh the souls of natural men miserable, and the misery of those souls the more miserable; because they are not only unwilling to be out of this condition, but they are ⟨p. 114⟩unwilling to be made willing to be out of it; they boast that still they remain in it, for mark what natural men say, they bring a reproach upon Gods. Saints and children, what say they, you are a man of the Spirit, you are a spiritual professor▪ one of the holy brethren, are you miserable wretch, dost thou profess thy self that thou art not so, but that thou art a natural man? why then thou art a miserable man, a natural man, why then a damned man? a natural man why th•• an accursed man? thou that professest thou hast no part and portion in the Lord Jesus, take heed that one day he doth not profess that he hath no part in thee, Rom. 8.9. If any man hath […] the Spirit of Christ,¹ he is none of his; thou that dost make a matter of mocking at those that do walk uprightly before God, and that have the Spirit of God in them, thou that proclaimest to the world that thou hast not the Spirit of God, the Lord proclaims it as openly to thee, that the Lord Jesus will not own thee, he will have nothing to do with thee, and then what shall become of thee […] the devil must take thee at the last day, when all flesh shall appear before the judgement seat of God, and the book shall be opened and the actions of men made manifest to Saints and Angels▪ Oh one drop of mercy then, one dram of comfort then will be worth a world; Oh then you will wish, Oh that Christ would save us; no, no, you that were natural men, Christ will not own you now, you had none at all of the Spirit, you have opposed the good Spirit of God and flouted it, ⟨p. 115⟩these are your spiritual men, these are your holy ones, thus you have mocked and blasphemed, you have said the Spirit of Christ is not mine, and therefore Christ saith he is none of thine; thy estate therefore here is miserable, but thrice wretched and miserable will it be hereafter;

if thou beest a naturall man thou hast not received Christ, nay thou art not neare the things of a better life, nay you are not onely still to attaine those things, but you are not able to receive the things of the Lord Iesus, whereby you may be quickned to entertaine those things, and this is that which maketh the soules of naturall men miserable, and the misery of those soules the more miserable; because they are not onely unwilling to bee out of this condition, but they are ⟨p. 114⟩unwilling to be made willing to be out of it; they boast that still they remaine in it, for marke what naturall men say, they bring a reproach upon Gods. Saints and children, what say they, you are a man of the Spirit, you are a spirituall professor▪ one of the holy brethren, are you miserable wretch, dost thou professe thy selfe that thou art not so, but that thou art a naturall man? why then thou art a miserable man, a naturall man, why then a damned man? a naturall man why th•• an accursed man? thou that professest thou hast no part and portion in the Lord Iesus, take heede that one day hee doth not professe that hee hath no part in thee, Rom. 8.9. If any man hath 〈…〉 the Spirit of Christ,¹ he is none of his; thou that dost make a matter of mocking at those that doe walke uprightly before God, and that have the Spirit of God in them, thou that proclamest to the world that thou hast not the Spirit of God, the Lord proclaimes it as openly to thee, that the Lord Iesus will not owne thee, hee will have nothing to doe with thee, and then what shall become of thee 〈…〉 the devill must take thee at the last day, when all flesh shall appeare before the judgement seate of God, and the booke shall be opened and the actions of men made manifest to Saints and Angells▪ Oh one drop of mercy then, one dram of comfort then will bee worth a world; Oh then you will wish, Oh that Christ would save us; no, no, you that were naturall men, Christ will not owne you now, you had none at all of the Spirit, you have opposed the good Spirit of God and flouted it, ⟨p. 115⟩these are your spirituall men, these are your holy ones, thus you have mocked and blasphemed, you have sayd the Spirit of Christ is not mine, and therefore Christ saith hee is none of thine; thy estate therefore here is miserable, but thrice wretched and miserable will it be hereafter;

1Rom. 8.9.

:106p. 115–216

men may imagine great matters, and boast of themselves, of their riches, and their wisdom, and their honour and preferment in the world, but if they be natural, there is small good at all in them, they may have lands, and preferments, and honours, but they have small good in them, and therefore miserable needs must their estate be here, but far worse hereafter. Do not think ye may climb up to heaven by your own imaginations; good Lord, how can a man that is in a natural condition sleep quietly? with what contentment can he walk, when a man goeth into his fields to recreate and delight himself, and then considers the means that God hath offered him, whereby he might attain unto grace and salvation, when the soul thinks with it self, I may go into my ground to be eased and refreshed, but alas I am but a natural man, what therefore shall become of this poor soul of mine; he considers with himself, I am but in a natural condition, and therefore in a miserable, damned condition, and then when he returns home, still this strikes in his mind, I a•• but natural, flesh and blood, and therefore never shall receive any spiritual comfort; but when these things shall neither help me nor I be helpful ⟨p. 216⟩unto them; Oh what then shall become of me? I have had no part in Christ here, and therefore I can never look that he will own me hereafter; it is a great evil for a man to have no good, but this is the misery of a man that he cannot procure any good, and this is the misery of all miseries▪ that he cannot desire to be out of this misery; and yet this is the condition of every natural man, you therefore that are natural go into comers and mourn for your selves and those that belong unto you, and for those to whom you have relation; you husbands that have wives which be natural, and you wives who have natural husbands, go and mourn for them and for you selves, and sigh to heaven for mercy, and pray to God that he would be merciful unto them and forgive them their sins, and bring them out of their natural estate, and make them able to entertain Christ, and grace, and salvation.

men may imagine great matters, and boast of themselves, of their riches, and their wisedome, and their honour and preferment in the world, but if they be naturall, there is small good at all in them, they may have lands, and preferments, and honours, but they have small good in them, and therefore miserable needs must their estate bee here, but farre worse hereafter. Doe not thinke ye may climbe up to heaven by your owne imaginations; good Lord, how can a man that is in a naturall condition sleepe quietly? with what contentment can hee walke, when a man goeth into his fields to recreate and delight himselfe, and then considers the meanes that God hath offred him, whereby hee might attaine unto grace and salvation, when the soule thinks with it selfe, I may goe into my ground to be eased and refreshed, but alas I am but a naturall man, what therefore shall become of this poore soule of mine; he considers with himselfe, I am but in a naturall condition, and therefore in a miserable, damned condition, and then when hee returnes home, still this strikes in his minde, I a•• but naturall, flesh and blood, and therefore never shall receive any spirituall comfort; but when these things shall neither helpe me nor I be helpefull ⟨p. 216⟩unto them; Oh what then shall become of me? I have had no part in Christ here, and therefore I can never looke that hee will owne me hereafter; it is a great evill for a man to have no good, but this is the misery of a man that hee cannot procure any good, and this is the misery of all miseries▪ that he cannot desire to be out of this misery; and yet this is the condition of every naturall man, you therefore that are naturall goe into comers and mourne for your selves and those that belong unto you, and for those to whom you have relation; you husbands that have wives which be naturall, and you wives who have naturall husbands, goe and mourne for them and for you selves, and sigh to heaven for mercy, and pray to God that hee would be mercifull unto them and forgive them their sinnes, and bring them out of their naturall estate, and make them able to entertaine Christ, and grace, and salvation.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36