1. We are dead in trespasses and sins; that is, there is an indisposition in us to all good works. A dead man cannot walk, or speak, or do any act of a living man; so these cannot do the actions of men that are quickened and enlivened, they cannot pray with the spirit, they cannot love God, &c. ⟨p. 68⟩they cannot do those things that shall be done hereafter in heaven. There's not one good duty which this natural man can do. If it should be said unto him, Think but one good thought, and for it thou shalt go to heaven, he could not think it. Till God raise him from the sink of sin, as he did Lazarus from the grave, he cannot do any thing that is well-pleasing unto God. He may do the works of a moral man, but to do the works of a man quickened and enlightened, it's beyond his power. For if he could do so, he must then have some reward from God; for however we deny the merit of good works, yet we deny not the reward of good works to a man that is in Christ. There's no proportionable merit in a cup of cold water and the Kingdom of heaven, yet he that gives a cup of cold water to a Disciple in the name of a Disciple, shall not lose his reward. Here then is the point. The best thing that a natural man doth,1 cannot so relish with God, as that he should take delight in it, or reward it: whereas the least good thing that comes from another root, from a quickened spirit, is acceptable and well-pleasing to him. Consider for this end that which is set down, Prov. 15.8. Take the best works of a natural man, his prayers or sacrifice, and see there what is said. The sacrifice of the wicked is an abomination to the Lord. It is said again, Prov. 21.27. where there are additions, The prayers of the wicked are an abomination to the •ord: how much more when he brings it with a wicked mind? Suppose there should come upon this man a fit of devotion, ⟨p. 69⟩where he hath or should have some good motions, is it then accepted? no, it is so far from being accepted, that it is an Abomination to God, how much more then if he brings it with a wicked mind? That is, if he bring it not with a wicked mind, it is an abomination, how much more with it? See the case set down in Haggai 2.12, 13, 14. If one bear holy flesh, &c. shall he be unclean? And the Priest answered, no. Then said Haggai, if an unclean person touch any of these, shall it be unclean? And he said, it shall be unclean.
1. We are dead in trespasses and sins; that is, there is an indisposition in us to all good works. A dead man cannot walk, or speak, or do any act of a living man; so these cannot do the actions of men that are quickned and enlivened, they cannot pray with the spirit, they cannot love God, &c. ⟨p. 68⟩they cannot doe those things that shall be done hereafter in heaven. There's not one good duty which this natural man can do. If it should be said unto him, Think but one good thought, and for it thou shalt go to heaven, he could not think it. Till God raise him from the sink of sin, as he did Lazarus from the grave, he cannot doe any thing that is well-pleasing unto God. He may do the works of a moral man, but to do the works of a man quickned and enlightned, it's beyond his power. For if he could do so, he must then have some reward from God; for however we deny the merit of good works, yet we deny not the reward of good works to a man that is in Christ. There's no proportionable merit in a cup of cold water and the Kingdom of heaven, yet he that gives a cup of cold water to a Disciple in the name of a Disciple, shall not lose his reward. Here then is the point. The best thing that a natural man doth,1 cannot so relish with God, as that he should take delight in it, or reward it: whereas the least good thing that comes from another root, from a quickned spirit, is acceptable and well-pleasing to him. Consider for this end that which is set down, Prov. 15.8. Take the best works of a natural man, his prayers or sacrifice, and see there what is said. The sacrifice of the wicked is an abomination to the Lord. It is said again, Prov. 21.27. where there are additions, The prayers of the wicked are an abomination to the •ord: how much more when he brings it with a wicked mind? Suppose there should come upon this man a fit of devotion, ⟨p. 69⟩where he hath or should have some good motions, is it then accepted? no, it is so far from being accepted, that it is an Abomination to God, how much more then if he brings it with a wicked mind? That is, if he bring it not with a wicked mind, it is an abomination, how much more with it? See the case set down in Haggai 2.12, 13, 14. If one bear holy flesh, &c. shall he be unclean? And the Priest answered, no. Then said Haggai, if an unclean person touch any of these, shall it be unclean? And he said, it shall be unclean.
- 1The best works of a natural man cannot please God.
