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all things by a natural instinct desire what is good, may not be supposed to prove the rectitude of the human will; let us observe, that the power of free choice is not to be contemplated in that kind of appetite, which proceeds rather from the inclination of the nature than from the deliberation of the mind. For even the schoolmen confess that there is no action of free choice, but when reason sees and considers the rival objects presented to it; meaning that the object of appetite must be such as is the subject of choice, and that deliberation precedes and introduces choice. And in fact, if you examine the desire of good which is natural to man, you will find that he has it in common with the brutes. For they also desire to be happy, and pursue every agreeable appearance which attracts their senses. But man neither rationally chooses as the object of his pursuit that which is truly good for him, according to the excellence of his immortal nature, nor takes the advice of reason, nor duly exerts his understanding: but without reason, without reflection, follows his natural inclination, like the herds of the field. It is therefore no argument for the liberty of the will, that man is led by natural instinct to desire that which is good; but it is necessary that he discern what is good according to right reason, that as soon as he knows it, he choose it; and as soon as he has chosen it, that he pursue it. To remove every difficulty, we must advert to two instances of false argumentation. For the desire here intended is not a proper motion of the will, but a natural inclination; and the good in question relates not to virtue or righteousness, but to condition; as when we say a man is well or in good health. Lastly, though man has the strongest desire after what is good, yet he does not pursue it. There is no man to whom eternal felicity is unwelcome, yet no man aspires to it without the influence of the Spirit. Since therefore the desire of happiness natural to man furnishes no argument for the liberty of the will, any more than a tendency in metals and stones towards the perfection of their nature argues liberty in them; let us consider in some other particulars, whether the will be in every part so entirely vitiated and depraved that it can produce nothing

but what is evil: or whether it retain any small part uninjured which may be the source of good desires.

XXVII. Those who attribute it to the first grace of God, that we are able to will effectually, seem on the contrary to imply that the soul has a faculty of spontaneously aspiring to what is good, but that it is too weak to rise into a solid affection, or to excite any endeavour. And there is no doubt that the Schoolmen have in general embraced this opinion, which was borrowed from Origen and some of the fathers: since they frequently consider man in things purely natural, as they express themselves, according to the description given by the Apostle in these words: "The good that I would, I do not: but the evil which I would not, that I do. To will is present with me; but how to perform that which is good, I find not." (h) But this is a miserable and complete perversion of the argument which Paul is pursuing in that passage. For he is treating of the Christian conflict, which he more briefly hints at to the Galatians; the conflict which the faithful perpetually experience within themselves in the contention between the flesh and the spirit. Now the spirit is not from nature but from regeneration. But that the Apostle speaks concerning the regenerate, is evident from his assertion, that in himself dwelt nothing good, being immediately followed by an explanation that he meant it of his flesh. And therefore he affirms that it is not he that doeth evil, but sin that dwelleth in him. What is the meaning of this correction, "in me, that is, in my flesh?" Just as if he had expressed himself in the following manner: No good resides in me originating from myself, for in my flesh can be found nothing that is good. Hence follows that form of exculpation: "I do not the evil, but sin that dwelleth in me:" (i) which is inapplicable to any but the regenerate, who with the prevailing bias of their souls aim at what is good. Now the conclusion which is subjoined places all this in a clear point of view: "I delight," says he, "in the law of God after the inward man: but I see another law in my members, warring against the law of my mind." (k) Who has such a (i) Rom. vii. 20. (4) Rom. vii. 22, 23.

(h) Rom. vii. 18, 19.

dissention in himself, but he who, being regenerated by the Divine Spirit, carries about with him the relics of his flesh? Therefore Augustine, though he had at one time supposed that discourse to relate to the natural state of man, retracted his interpretation, as false and inconsistent. And indeed, if we allow that men destitute of grace have some motions towards true goodness, though ever so feeble, what answer shall we give to the Apostle, who denies that we are sufficient of ourselves to entertain even a good thought? (1) What reply shall we make to the Lord, who pronounces, by the mouth of Moses, that every imagination of the human heart is only evil? (m) Since they have stumbled on a false interpretation of one passage, therefore, there is no reason why we should dwell on their opinion. Rather let us receive this declaration of Christ, "Whosoever committeth sin is the servant of sin.” (n) We are all sinners by nature; therefore we are all held under the yoke of sin. Now if the whole man be subject to the dominion of sin, the will, which is the principal seat of it, must necessarily be bound with the firmest bonds. Nor would there otherwise be any consistency in the assertion of Paul, that “it is God that worketh in us to will," (o) if any will preceded the grace of the Spirit. Farewell, then, all the idle observations of many writers concerning preparation: for although the faithful sometimes petition that their hearts may be conformed to the divine law, as David does in many places; (p) yet it should be remarked that even this desire of praying originates from God. This we may gather from the language of David; for when he wishes a clean heart to be created within him, (q) he certainly does not arrogate to himself the beginning of such a creation. Let us rather therefore attend to this advice of Augustine: "God will prevent you in all things: do you also sometimes prevent his wrath." How? "Confess that you have all those things from God: that whatever good you have, it is from him: but whatever evil, from yourself." And a little after: "Nothing is ours, but sin."

(1) 2 Cor. iii. 5.
(2) Phil. ii. 13.

(m) Gen. viii. 21.
(p) Psalm cxix.

(2) John viii. 34.

(q) Psalm li. 10.

CHAPTER III.

Every thing that proceeds from the corrupt Nature of Man, worthy of Condemnation.

BUT man cannot be better known in either faculty of his soul, than when he is represented in those characters by which the Scripture has distinguished him. If he be completely described in these words of Christ, "That which is born of the flesh is flesh," (r) as it is easy to prove, it is evident that he is a very miserable creature. For according to the testimony of the Apostle,"to be carnally-minded is death: because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." (s) Is the flesh so perverse, that with all its affections it entertains a secret hatred against God? that it cannot consent to the righteousness of the Divine law? in a word, that it can produce nothing but what tends to death? Now grant, that in the nature of man there is nothing but flesh, and elicit any thing good from it, if you can. But the name of flesh, it will be said, pertains only to the sensual, and not to the superior faculties of the soul. This is abundantly refuted by the words of Christ and of the Apostle. For the argument of our Lord is, that man must be born again, because he is flesh. He does not teach a new birth in regard to the body. Now a new birth of the soul requires not a correction of some portion of it, but an entire renovation. And this is confirmed by the antithesis in both places: for there is such a comparison between the flesh and the spirit, that there is no medium left. Therefore every thing in man that is not spiritual, is, according to this mode of reasoning, denominated carnal. But we have nothing of the Spirit, except by regeneration. Whatever therefore we have from nature is carnal. But if on that point there could otherwise be any doubt, we have it removed by Paul; when, after a description of the old man, which he had asserted to be "corrupt according to the deceitful lusts,” (t) he directs us to "be renewed (1) John iii. 6. () Rom. viii. 6, 7. (t) Eph. iv. 22, 23.

in the spirit of our mind." You see that he places unlawful and corrupt affections not only in the sensitive part, but also in the mind itself; and therefore requires a renovation of it. And indeed he had just before drawn such a picture of human nature, as shewed us to be in every part corrupted and depraved. For his description of all the Gentiles, as "walking in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart," (v) is undoubtedly applicable to all those whom the Lord hath not yet renewed to the rectitude of his wisdom and of his justice. This is still more evident from the comparison soon after introduced, where he reminds the faithful, that they "have not so learned Christ." For from these words we conclude, that the grace of Christ is the only remedy, by which we can be liberated from that blindness, and from the evils consequent upon it. And this is what Isaiah had prophesied concerning the kingdom of Christ, when he predicted that the Lord would be "an everlasting light" to his Church, whilst at the same time "darkness covered the earth, and gross darkness the people." (w) When he declares, that the light of God will only arise upon the Church, beyond the limits of the Church he certainly leaves nothing but darkness and blindness. I will not particularly recite all the passages which are to be found, especially in the Psalms and in the Prophets, concerning the vanity of man. It is a striking observation of David, that "to be laid in the balance, they are altogether lighter than vanity." (x) It is a severe condemnation of his understanding, when all the thoughts which proceed from it are derided as foolish, frivolous, mad, and perverse.

II. Equally severe is the condemnation of the heart, when it is called "deceitful above all things, and desperately wicked. (y) But as I study brevity, I shall be content with citing a single passage, which, however, will resemble a very lucid mirror, in which we may behold at full length the image of our nature. For the Apostle, when he wishes to demolish the arrogance of mankind, does it by these testimonies: "There

(v) Ephes. iv. 17, 18.
(x) Psalm lxii. 9.

VOL. I.

2 Q

(w) Isaiah lx. 1, &c.
(y) Jer. xvii. 9..

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